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zarathrusta
Guest
Where can I get an “official” clarification of the definition of “state of grace” and what to do if I received Communion while not in the State of Grace?
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PhilotheaZ
Guest
From the Catechism of the Catholic Church (bold emphasis added):
1861 “Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back …”
We receive sanctifying grace (the life of God in our soul) at Baptism. We lose it if we commit a mortal sin, that is, we are no longer in a state of grace. If we have lost the state of grace by mortal sin, we regain it in the sacrament of penance (reconciliation, confession). That is why the *Catechism *also says:
1415 “Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance.”
Receiving Communion in the state of mortal sin (when we are not in the state of grace) is the sin of sacrilege, which itself is another mortal sin, as described in the Catechism:
2120 “**Sacrilege **consists in profaning or treating unworthily the sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave sin especially when committed against the Eucharist, for in this sacrament the true Body of Christ is made substantially present for us.”
The way we have a mortal sin forgiven is by going to confession. So in answer to your question, “and what to do if I received Communion while not in the State of Grace?”, you would need to go to confession and confess whatever serious sins you committed prior to receiving Communion unworthily, as well as the serious sin of receiving Communion when not in the state of grace.
If this were your situation, you should have no fear of approaching the sacrament of reconciliation (confession, penance). God is merciful, and He always awaits us with open arms, ready to forgive.
1861 “Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back …”
We receive sanctifying grace (the life of God in our soul) at Baptism. We lose it if we commit a mortal sin, that is, we are no longer in a state of grace. If we have lost the state of grace by mortal sin, we regain it in the sacrament of penance (reconciliation, confession). That is why the *Catechism *also says:
1415 “Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance.”
Receiving Communion in the state of mortal sin (when we are not in the state of grace) is the sin of sacrilege, which itself is another mortal sin, as described in the Catechism:
2120 “**Sacrilege **consists in profaning or treating unworthily the sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave sin especially when committed against the Eucharist, for in this sacrament the true Body of Christ is made substantially present for us.”
The way we have a mortal sin forgiven is by going to confession. So in answer to your question, “and what to do if I received Communion while not in the State of Grace?”, you would need to go to confession and confess whatever serious sins you committed prior to receiving Communion unworthily, as well as the serious sin of receiving Communion when not in the state of grace.
If this were your situation, you should have no fear of approaching the sacrament of reconciliation (confession, penance). God is merciful, and He always awaits us with open arms, ready to forgive.
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zarathrusta
Guest
Thank you.
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Deacon_Ed_B
Guest
Sanctifying grace is a profound gift which we neither deserve nor can earn. It is nothing less than the participation in the divinity of God himself. This is the definition of Fr. Mathias Sheeban S.J, a German theologian who lived in the 1800’s. In the 1860’s he wrote a book called "The Glories of Divine Grace". This book has had a profound impact on me and my way of life. It is published by **TAN **publishing and I would recommend it to anyone. I was also told that this theologian was one of the favorite theologians for a German seminary student named Joseph Ratzinger.
Prayers & blessings
Deacon Ed b
Prayers & blessings
Deacon Ed b
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butler847
Guest
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butler847
Guest
Then you are saying a Perfect Act Of Contriton is useless?
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DihydrogenOxide
Guest
A perfect act of contrition is good, but without the sacrament of reconciliation, you are not placed again in the state of grace. Mortal sin must be confessed in confession. There are other scenarios through the mercy of God, which people have expressed remorse for their sins right before dying without going to confession and the Lord chose to forgive them their mortal sins.
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Monica4316
Guest
what if you suffer from scrupulosity and aren’t sure if you’ve received the Eucharist in a state of grace, or mortal sin? 
I think probably the answer is - talk to a priest… 
I think probably the answer is - talk to a priest…
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baltobetsy
Guest
Perhaps in the most utilitarian sense, but it’s never useless to tell God you’re sorry out of love for Him.
Betsy
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Shin
Guest
The way you have worded this is not accurate.
I hope I can put this a little better, though I do not have all my books at hand.
A perfect act of contrition can place one in a state of grace again. In fact it is something one should strive for especially after sin, and if one is on one’s death bed, one should especially strive for it.
However, a perfect act of contrition must include the desire to go to Confession when one at all can (or it is not perfect), and one generally may not be sure one has made a perfect act of contrition, so the standard is if one has committed a mortal sin, one would have to go to Confession in any case before receiving the Blessed Sacrament.
If one has been forgiven and restored to sanctifying grace by a perfect act of contrition one still requires the juridical part of the absolution in the Confessional to be fully reconciled to the Church.
Frequent acts of contrition, aiming for perfect acts of contrition, are great aids to sanctifying the soul. I highly recommend them. Also, acts of spiritual communion.
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Monica4316
Guest
the problem with making a perfect act of contrition is that we dont ever know for sure if it’s perfect or not… and this is a grace given very rarely. So we should try to go to Confession probably the exception is if a person is dying and can’t find a priest, then all they can do is make an act of contrition…
probably the exception is if a person is dying and can’t find a priest, then all they can do is make an act of contrition…
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PhilotheaZ
Guest
No, I didn’t say that.
Even if we manage to make an act of perfect contrition (which is not always an easy thing to do — selfish motives such as fear of punishment are often mixed in with our contrition), we must still confess all mortal sin before receiving Communion. Even if God forgives us outside the Sacrament (and going to Confession is the best way to be certain we are forgiven), we must still be reconciled with the Church. The priest in the confessional represents not only God, but also the Church. When we sin, we injure all the members of the Body of Christ.
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Shin
Guest
And God most assuredly wants to save everyone, so even the worst sinner while dying should trust God will give him the grace to make a perfect act of contrition… if he will but truly, fully, will it!the problem with making a perfect act of contrition is that we dont ever know for sure if it’s perfect or not… and this is a grace given very rarely. So we should try to go to Confession
The few are saved… but one must never despair.
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DihydrogenOxide
Guest
I disagree. While performing the act of contrition shows your willingness to repent, you have absolutely no power to remove yourself from the state of serious sin in which you dwell. Only the sacrament of confession with a priest’s absolution can place you in the state of grace. You form a foothold in yourself for demons with mortal sin, and confession is a tool the Church gives to remove you from the chains of the enemy.
While, yes, the act of contrition shows the Lord that you are truly sorry, you have no power to absolve yourself.
I totally agree with this idea.the problem with making a perfect act of contrition is that we dont ever know for sure if it’s perfect or not… and this is a grace given very rarely. So we should try to go to Confession
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Verbum_Caro
Guest
DihyOx,
You are right to link the return to the state of grace to sacramental confession, because it is normative, but forgiveness can be had outside of sacramental confession. See the Catechism 1452:
1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.
God bless,
VC
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Shin
Guest
Let me quote a great authority.
The Baltimore Catechism:
“. . . a person in mortal sin and without a priest to absolve him may, when in danger of death, save his soul from Hell by an act of perfect contrition and the firm resolution of going to confession as soon as possible.”
The Pope St. Pius X Catechism:
35 Q. What should one who knows that he is in mortal sin do before receiving Communion?
A. One who knows that he is in mortal sin must make a good confession before going to Holy Communion, for even an act of perfect contrition is not enough without confession to enable one who is in mortal sin to receive Holy Communion properly.
36 Q. Why does not even an act of perfect contrition suffice to enable one who knows he is in mortal sin to go to Communion?
A. Because the Church, out of respect for this sacrament, has ordained that no one in mortal sin should dare to go to Communion without first going to confession.
So it is clear, a perfect act of contrition, which is linked to the Sacrament of Confession, forgives sin and restores sanctifying grace. Both Catechisms agree. But one is still required to go to Confession after having made it, even if it is a true perfect act of contrition and so efficacious.
The Baltimore Catechism goes into detail as to why it is a very hard thing to make.
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heathkyker
Guest
I am not Catholic. I do love the Catholic Church though, and I believe most of what she teaches. The things I am not so sure about, I am still praying and learning them 
Can I, a non-Catholic, perform an Act of Contrition?
Can I, a non-Catholic, perform an Act of Contrition?
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Shin
Guest
Yes.I am not Catholic. I do love the Catholic Church though, and I believe most of what she teaches. The things I am not so sure about, I am still praying and learning them
Can I, a non-Catholic, perform an Act of Contrition?
There are many set prayers that help guide you to it. You try to stir up your heart for perfect sorrow and repentance and yet love of the Lord which is joyous at once, complete rejection of sin and hatred for it and disgust at its delectations and temptations, and helplessness asking for the grace of God to be made clean and free, and to be kept so with him.
The words generally are like the following set acts, but can be changed to your own, it is willing the substance of them, the contrition, the repentance, the true will to do differently henceforth that is important.
To sin no more, and to avoid the occasion of sin in which we would likely fall.
In any case here are some example prayers.
The first one is what is commonly said after Confession.Act of Contrition
O my God, I am heartily sorry for having offended Thee and I detest all my sins because of Thy just punishments, but most of all because they offend Thee, my God, who art all good and deserving of all my love. I firmly resolve, with the help of Thy grace, to sin no more and avoid the near occasions of sin.
Act of Contrition
HAVE mercy upon me, O God, according to Thy great mercy: and according to the multitude of Thy tender mercies blot out my iniquity. O who will give water to my head, and a fountain of tears to my eyes, that, day and night, I may bewail my sins? O that I had never offended so good a God! O that I had never sinned! Happy those souls that have always persevered in their baptismal innocence! Lord, be merciful to me a sinner; Holy Jesus, Son of the Living God, have mercy upon me.
Act of Contrition
Forgive me my sins, O Lord, forgive me my sins; the sins of my youth, the sins of my age, the sins of my soul, the sins of my body, my idle sins, my serious voluntary sins, the sins I know, the sins I do not know; the sins I have concealed so long, and which are now hidden from my memory. I am truly sorry for every sin, mortal and venial, for all the sins of my childhood up to the present hour. I know my sins have wounded Thy Tender Heart, O my Savior. Let me be freed from the bonds of evil through Thy most bitter Passion, O my Redeemer. O my Jesus, forget and forgive what I have been.
Asperges me
Thou shalt sprinkle me, O Lord, with hyssop and I shall be cleansed; Thou shalt wash me, and I shall become whiter than snow. Have mercy on me, O God, according to Thy great mercy.
Act of Charity
from the Raccolta
O my God, because Thou art the highest and most perfect good, I love Thee with my whole heart, and above all things; and rather than offend Thee, I am ready to lose all things else; and moreover for Thy love I love and desire to love my neighbour as myself.
Act of Humility
from the Small Roman Missal
O GOD of sanctity! Who am I, that Thou shouldst come to me? “The heavens are not pure in Thy sight,” and wilt Thou dwell in my heart? “Lord! I am not worthy that Thou shouldst enter under my roof.” The consciousness of my unworthiness would prompt me to exclaim: “Depart from me, O Lord! For I am a sinner.” But oh, the wonderful condescension of Thy love! Thy pressing invitation encourages me, and dispels my fears. “Here I am, for Thou didst call me.” Come then, O Jesus! Take possession of a heart that wishes to belong to Thee. “Behold! They that go far from Thee shall perish.” But, O my God! this house of my heart is too narrow for Thee: do Thou enlarge it; it is falling to ruin; do Thou repair it; it has been defiled by sin: do Thou cleanse and purify it. Look Thou upon me, and have mercy on me. Oh, heal my soul, for I have sinned against Thee! Let Thy tender mercies come unto me, and I shall live! Lord! I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed.
www.saintsprayers.net
R
Razor
Guest
In the Act of Contrition, we say “I am heartily sorry” and “I firmly resolve”. In order for a confession to be valid we must be sorry for our sins, and be willing to repair any damage. Here are some quotes from the Catechism:
1450 “Penance requires . . . the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction.”
1451 Among the penitent’s acts contrition occupies first place. Contrition is “sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again.”
1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused.62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must “make satisfaction for” or “expiate” his sins. This satisfaction is also called “penance.”
BTW, here is what the Catechism says about perfect contrition which should help clarify the earlier posts about that . . .
1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.
1453 The contrition called “imperfect” (or “attrition”) is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin’s ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.
1450 “Penance requires . . . the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction.”
1451 Among the penitent’s acts contrition occupies first place. Contrition is “sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again.”
1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused.62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must “make satisfaction for” or “expiate” his sins. This satisfaction is also called “penance.”
BTW, here is what the Catechism says about perfect contrition which should help clarify the earlier posts about that . . .
1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.
1453 The contrition called “imperfect” (or “attrition”) is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin’s ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.
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