Questioning whether my confession was valid

[Sir_Knight]

I’m talking about my intent, and I’m the only one who knows my intent. My intent in posting this thread was to learn more about the Church’s teaching on the validity of sacramental absolution.

If that was your true intent, then you wouldn’t be arguing with everyone who disagrees with you.

You would have me treat confession like a game.

We would have you not doubt those who stand in the persona of Christ. Doubt is the seed of Satan. Suppose the priest used the proper form but did not indend to absolve you. What then? See what doubt does!

Please give up. This is one of the most absurd and poorly argued posts I’ve encountered on these forums. It’s almost embarrassing to have to refute you.

Others, myself included, can say the same thing about your comments.

This is a matter of credible doubt of valid absolution. It’s a matter of exercising my right to a valid confession.

And you keep focusing on the letter of the law instead of the spirit of the law – something rebuked by Christ.

You are 100% incorrect on everything you’ve said on this thread. Your ignorance of Catholic doctrine and discipline is stunning. You’re presenting a faith which simply isn’t Catholic.

Actually, she is right on the money and it is your knowledge of the Catholic faith that is questionable.

Given the fact that your mind is, and has been, made up from the very beginning, there is no point in continuing this discussion.

 

[Walking_Home]

vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_02121984_reconciliatio-et-paenitentia_en.html

POST-SYNODAL
APOSTOLIC EXHORTATION
RECONCILIATION AND PENANCE
OF JOHN PAUL II
TO THE BISHOPS
CLERGY AND FAITHFUL
ON RECONCILIATION AND PENANCE
IN THE MISSION OF THE CHURCH TODAY

The other essential stage of the sacrament of penance this time along to the confessor as judge and healer, a figure of God the Father welcoming and forgiving the one who returns: This is the absolution. **The words which express it and the gestures that accompany it in the old and in the new Rite of Penance are significantly simple in their-grandeur. The sacramental formula “I absolve you” and the imposition of the hand and the Sign of the Cross made over the penitent show that at this moment the contrite and converted sinner comes into contact with the power and mercy of God. It is the moment at which, in response to the penitent, the Trinity becomes present in order to blot out sin and restore innocence. **And the saving power of the passion, death and resurrection of Jesus is also imparted to the penitent as the “mercy stronger than sin and offense,” as I defined it in my encyclical Dives in Misericordia. God is always the one who is principally offended by sin-“Tibi soli peccavi!”-and God alone can forgive. Hence the absolution that the priest, the minister of forgiveness, though himself a sinner, grants to the penitent is the effective sign of the intervention of the Father in every absolution and the sign of the “resurrection” from “spiritual death” which is renewed each time that the sacrament of penance is administered. Only faith can give us certainty that at that moment every sin is forgiven and blotted out by the mysterious intervention of the Savior.