Successful Act of Perfect Contrition and intention of going to Confession

[Madia]

Note: we are also obliged to go to confession at least once a year, even if we are not conscious of any mortal sins.

Actually, Canon Law states:

Can. 989 After having reached the age of discretion, each member of the faithful is ob-liged to confess faithfully his or her grave sins at least once a year.

vatican.va/archive/ENG1104/_INDEX.HTM

So if you haven’t committed any grave sins during the year you are not oblidged to go to confession. However, even if you haven’t committed any grave sins I think it’s very imprudent not to go to confession at least once a year. I think a person should go at least once a month and as soon as possible if they are concious of any grave sins.

 

[itsjustdave1988]

Sir Knight:

Let’s clarify something. A “Act of Perfect Contrition” means that you are sorry for your sins because you’ve offended God and the fear of hell or purgatory has NO bearing on your repentance.

I disagree. The chief motive needs to be God’s intention. You can have perfect contrition with fear of hell and loss of heaven, so long as you are sorrowful primarily due to your love for God.

According to Catholic Answers:

There are two kinds of sorrow for sin: contrition and attrition, which are also called and imperfect contrition, respectively. Perfect contrition is sorrow for sins based on charity or supernatural love of God. Imperfect contrition is sorrow for sin based on anything else, such as being scared of going to hell. (We recognize both kinds in the act of contrition after confession: “I detest all my sins because I fear the loss of heaven and the pains of hell [imperfect contrition] but most of all because they offend thee, my God, who are all good and deserving of all my love [perfect contrition].”

Both kinds of contrition, which are not mutually exclusive

catholic.com/thisrock/2003/0302qq.asp

There are two kinds of sorrow for sin: contrition and attrition, which are called also perfect contrition and imperfect contrition. Perfect contrition does not mean the perfect degree of contrition, but the perfect kind of contrition—that is, sorrow for sins based on charity, or supernatural love of God. Imperfect contrition is sorrow for sin based on anything other than charity (such as being sorry for our sins because we fear the punishment of hell and God’s wrath).

Perfect and imperfect contrition are not mutually exclusive. A person can have both at the same time.

catholic.com/thisrock/2000/0001qq.asp

According to Ludwig Ott’s *Fundamentals of Catholic Dogma,
*

The motive for perfect contrition is perfect love of God… Perfect love, however…demands …only that one’s own interest be subordinated to God’s interest. For this reason the Church rejected the teaching of Archbishop Fenelon of Cambrai (d. 1715), that Christian perfection consists in the condition of pure love of God to the exclusion of every other motive (amour desinteresse) D 1327 (pg. 427-428)

According to Innocent XII, *Cum Alias, *March 12, 1699:

---

[The proposition which asserts that] pure charity [is] without any admixture of the motive of one’s own personal interest. Neither fear of punishment nor desire of reward any longer has a share in it. [is condemend and rejected]*** (D 1327)

 

[itsjustdave1988]

In other words, what Verbum Caro said.

 

[itsjustdave1988]

Also for Ludwig Ott’s Fundamentals of Catholic dogma,

***Perfect contrtion bestows the grace of justificaqtion on the moral sinner even before the actual reception of the Sacrament of Penance (sent. fide proxima)…

Extra-sacramental justification is effected by perfect sorrow only when it is associeated with the desire for the Sacrament (votum sacramenti) (De fide). ***(pg 428).

From the Council of Trent,

***The Council teaches … that this contrition is perfect because of charity and reconciles man to God, before this sacrament is actually received, this reconciliation nevertheless must not be ascribed to the contrition itself without the desire of the sacrament which is included in it. ***(D 898)

 

[itsjustdave1988]

I agree that “as soon as possible” in the Catechism does not connote that on must make an extraordinary effort to go to confession, but merely means an ordinary intent and effort where you don’t deliberately put off your obligation neglectfully.

If you are concerned as to whether an intention to delay until the next Saturday’s confession somehow takes away perfect contrition, in my opinion, it doesn’t.

However, I recommend you speak to you pastor about such things. Although they have confession at a scheduled time, pastors will normally hear your confession if you call and make an appointment during the week. If something is troubling your conscience, you ought to always feel welcome to call your pastor and discuss it with him at any time.

 

[thistle]

I agree that “as soon as possible” in the Catechism does not connote that on must make an extraordinary effort to go to confession, but merely means an ordinary intent and effort where you don’t deliberately put off your obligation neglectfully.
If you are concerned as to whether an intention to delay until the next Saturday’s confession somehow takes away perfect contrition, in my opinion, it doesn’t.

However, I recommend you speak to you pastor about such things. Although they have confession at a scheduled time, pastors will normally hear your confession if you call and make an appointment during the week. If something is troubling your conscience, you ought to always feel welcome to call your pastor and discuss it with him at any time.

It depends. If someone normally goes to Confession every 3 months, for example, I do not believe that “as soon as possible” means at the next time you would normally go to Confession. In my view it means within a few days of the Act of Perfect Contrition.

QUOTE: firm resolution to have recourse to sacramental confession as soon as possible. UNQUOTE.
This does entail making extra effort to get to Confession.

 

[hurst]

baltobetsy:

… The state of your soul is between you and God and the priest in confession. Period. You are NEVER required to tell anyone else. Now, if you want to tell your parents you really NEED to go to confession, I’m sure they’ll take the hint. …

You seem to imply that sin is always only a personal matter apart from other people. But this is simply not true.

“See now, that, in all places and in all kinds of people, sin is always produced against the neighbor, and through his medium; in no other way could sin ever be committed either secret or open. A secret sin is when you deprive your neighbor of that which you ought to give him; an open sin is where you perform positive acts of sin, as I have related to you. It is, therefore, indeed the truth that every sin done against Me, is done through the medium of the neighbor.”

The Dialogue of St. Catherine of Siena, p. 20
catholicprimer.org/catherine/catherine_dialog.pdf

Any sin does an injury to our neighbor, even if only a mental injury. One aspect of going to the priest for confession is to be reconciled to the Body of Christ, the community of believers.

It is at times necessary to involve other people, such as when making restitution for stolen goods or otherwise apologizing.

Some people will know you are in a bad state of soul simply by your actions, words, and general disposition. By them knowing you are going to confession, you will be applying a mental remedy to them and showing a good example as well.

If it were really that private (“NEVER required”), you might be tempted to refrain from acknowledging or apologizing for your sins when confronted by someone about your behaviour. But we must be sorry for the rest of our lives, and not hide our state in the name of privacy.

What remains private are the actual details, not the fact we need reconciliation.

hurst

 

[itsjustdave1988]

thistle:

It depends. If someone normally goes to Confession every 3 months, for example, I do not believe that “as soon as possible” means at the next time you would normally go to Confession. In my view it means within a few days of the Act of Perfect Contrition.

QUOTE: firm resolution to have recourse to sacramental confession as soon as possible. UNQUOTE.
This does entail making extra effort to get to Confession.

I agree. But I think PMV’s weekly confession is a pretty good practice and I’d say he can either wait until his normaly weekly visit or if he can’t wait (too anxious about it), he can schedule a special appointment with the pastor during the week without risk of neglecting the teaching of the Catechism.

I just want him to have hopeful confidence that if his sorrow is primarily due to his love for God then his sins are remitted, and he need not suffer anxiety in the intervening time before sacramental absolution.

According to St. Athanasius:

"when someone falls from the Spirit through any wickedness—that grace indeed remains irrevocably with those who are willing to repent after such a fall. (Discourses Against the Arians, 3, 24-25, ca. AD 358 )

It appeared he had some anxiety because due to some impediments, he had to wait for the normal Saturday schedule. There are other options than waiting, yet in my view, waiting until the next scheduled offering is not a neglect of the teaching of the Catechism.

 

[hurst]

Madia:

Actually, Canon Law states:

Can. 989 After having reached the age of discretion, each member of the faithful is ob-liged to confess faithfully his or her grave sins at least once a year.

vatican.va/archive/ENG1104/_INDEX.HTM

So if you haven’t committed any grave sins during the year you are not oblidged to go to confession.

Are you making that conclusion on your own?

What would you say about this:

Accordingly, a man who has no mortal sins to confess, is not bound to confess his venial sins, but it suffices for the fulfillment of the commandment of the Church that he present himself before the priest, and declare himself to be unconscious of any mortal sin: and this will count for his confession.

Summa: Whether all are bound to confession?
newadvent.org/summa/500603.htm

Canon law does not explicitly revoke this practice, if I understand correctly.

hurst

 

[thistle]

itsjustdave1988:

I agree. But I think PMV’s weekly confession is a pretty good practice and I’d say he can either wait until his normaly weekly visit or if he can’t wait (too anxious about it), he can schedule a special appointment with the pastor during the week without risk of neglecting the teaching of the Catechism.

I just want him to have hopeful confidence that if his sorrow is primarily due to his love for God then his sins are remitted, and he need not suffer anxiety in the intervening time before sacramental absolution.

According to St. Athanasius:

It appeared he had some anxiety because due to some impediments, he had to wait for the normal Saturday schedule. There are other options than waiting, yet in my view, waiting until the next scheduled offering is not a neglect of the teaching of the Catechism.

I would agree that weekly would be covered by as soon as possible.

 

[Madia]

Are you making that conclusion on your own?

Go to the dillema department at the bottom of this newsletter:
mission.liguori.org/newsletters/pdf_archive/july2005sa_web.pdf

What would you say about this:

I think St. Thomas is referring to this:

Canon 21, the famous “Omnis utriusque sexus”, which commands every Christian who has reached the years of discretion to confess all his, or her, sins at least once a year to his, or her, own (i.e. parish) priest. This canon did no more than confirm earlier legislation and custom, and has been often but wrongly, quoted as commanding for the first time the use of sacramental confession.

ewtn.com/library/HOMELIBR/09018A.TXT

I also found this Canon from the same Council which I doubt is still in effect:

Canon 18: Priests, deacons, and subdeacons are forbidden to perform surgical operations.

According to newadvent the penalty for not confessing sins once a year was excommunication! I don’t think this is any longer the case (refusing to confess grave sins once a year would be a grave sin but I don’t think the person would be excommunicated).
newadvent.org/cathen/06278a.htm

There might be two questions here:

1. Is refusal to go to confession once a year if you have committed no grave sins during the year a sin according to current Canon Law?
2. Is the attitude of refusing to go to confession unless you have a grave sin itself sinful?

Now, the first one seems from the Code of Canon Law to be no. You can bring up this Canon from the Council of Trent but I’m not sure if it’s still in effect:

Canon 8.If anyone says that the confession of all sins as it is observed in the Church is impossible and is a human tradition to be abolished by pious people;[81] or that each and all of the faithful of Christ of either sex are not bound thereto once a year in accordance with the constitution of the great Lateran Council[82] and that for this reason the faithful of Christ are to be persuaded not to confess during Lent, let him be anathema.

ewtn.com/library/COUNCILS/TRENT14.HTM

The second one would be more of a theological discussion than a question about Canon Law. Maybe someone would like to ask this over EWTN.com under the Canon Law section to get a clear answer.

 

[hurst]

Madia:

Go to the dillema department at the bottom of this newsletter:
mission.liguori.org/newsletters/pdf_archive/july2005sa_web.pdf

That does not clear up the issue. I agree that we are not obliged to confess our venial sins. That is why you would say to the priest that you are not conscious of any mortal sins, and be done.

So saying we are only obliged to confess our mortal sins does not necessarily relieve us of going to confession at least once a year, to confess we have no grave sin.

Madia:

According to newadvent the penalty for not confessing sins once a year was excommunication! I don’t think this is any longer the case (refusing to confess grave sins once a year would be a grave sin but I don’t think the person would be excommunicated).
newadvent.org/cathen/06278a.htm

I admit that is news to me. But we are told that in order to remain a Catholic “in good standing”, we must confess and receive Holy communion once a year, among other things. Could that refer to a sort of automatic excommunication?

Madia:

There might be two questions here:

1. Is refusal to go to confession once a year if you have committed no grave sins during the year a sin according to current Canon Law?
2. Is the attitude of refusing to go to confession unless you have a grave sin itself sinful?

I think #2 is not a grave sin until it reaches the level of #1.

Madia:

Now, the first one seems from the Code of Canon Law to be no. You can bring up this Canon from the Council of Trent but I’m not sure if it’s still in effect:

ewtn.com/library/COUNCILS/TRENT14.HTM

If it is no longer in effect, it needs to be stated more explicitly. I think what changed is that we are no longer bound to only confess to our local parish priest. That makes it hard for the annual requirement to be enforced. Maybe that is why nothing is said? But it doesn’t necessarily mean the law has changed.

I happen to know a person who believes he commits no mortal sins, yet even he still goes to confession once a year to tell the priest he is not conscious of any grave sin.

hurst

 

[Madia]

First off, I just want to state that I’m not trying to get in an argument but am interested in getting to the bottom of this issue. Someone will probably have to ask an expert to get a definative answer.

That does not clear up the issue. I agree that we are not obliged to confess our venial sins. That is why you would say to the priest that you are not conscious of any mortal sins, and be done.

So saying we are only obliged to confess our mortal sins does not necessarily relieve us of going to confession at least once a year, to confess we have no grave sin.

I don’t think we can (validly) receive the sacrament of confession unless we confess something. For the sacrament to be valid you need sorrow for your sins and a firm purpose of amendmant. If you simply confess that you’re unaware of any grave sins then what are you sorry for?

I admit that is news to me. But we are told that in order to remain a Catholic “in good standing”, we must confess and receive Holy communion once a year, among other things. Could that refer to a sort of automatic excommunication?

I think what I read in the Baltimore Catechism is that it’s a mortal sin if we obmit receiving Holy Communion at least once a year.

I think what changed is that we are no longer bound to only confess to our local parish priest.

Canon 991 seems to indicate this change.

 

[thistle]

Madia:

First off, I just want to state that I’m not trying to get in an argument but am interested in getting to the bottom of this issue. Someone will probably have to ask an expert to get a definative answer.

I don’t think we can (validly) receive the sacrament of confession unless we confess something. For the sacrament to be valid you need sorrow for your sins and a firm purpose of amendmant. If you simply confess that you’re unaware of any grave sins then what are you sorry for?

I think what I read in the Baltimore Catechism is that it’s a mortal sin if we obmit receiving Holy Communion at least once a year.

Canon 991 seems to indicate this change.

Although venial sins do not require you to go to Confession the Church encourages you to do so. Everybody on this planet, me included, commits venial sins and it is a good habit to get into by going regularly just to confess venial sins.

 

[baltobetsy]

Madia:

I don’t think we can (validly) receive the sacrament of confession unless we confess something. For the sacrament to be valid you need sorrow for your sins and a firm purpose of amendmant. If you simply confess that you’re unaware of any grave sins then what are you sorry for?

I was taught that you always cover yourself by saying, “I am sorry for these and all the sins of my past life, especially ___________.” Sometimes, what you have confessed turns out not to be sinful, for example, if you were lacking knowledge or consent. But you don’t need new sins for your confesssion to be valid. Presumably you’re sorry for ALL your sins, even if you have happily reached that point on the road to holiness where you do not actually commit sins any more - only imperfections. I know that’s rare, but I’m sure it’s possible for those who have reached a high degree of holiness.

By the way, if you are interested in classifications of souls that include wonderful descriptions and the inspiration to push on to more and more holiness, I recommend the book, The Soul of the Apostolate, by Chautard. I think it may have been republished recently by Sophia Institute Press under a new name, which I cannot now recall. It’s a great book. It goes from the person hardened in sin all the way to people who live in complete union with God. It’s kind of cool to see where you are on the continuum.

Betsy

 

[PMV]

Sorry I haven’t posted in so long.

I want to see proof of whether an Act of Perfect Contrition requires one to make an extraordinary effort to go to confession or to simply wait for the opportunity. I’ve posted this issue on ‘Ask An Apoligist’ various times. Can anyone find the definite answer to this, with proof?

 

[Timidity]

PMV:

I want to see proof of whether an Act of Perfect Contrition requires one to make an extraordinary effort to go to confession or to simply wait for the opportunity.

May I ask the practical application of your question? Are you concerned about eternal damnation should you be hit by a bus while waiting for an opportunity? Or are you trying to rationalize an excuse for receiving communion after committing a mortal sin and prior to confessing?

 

[PMV]

Timidity:

May I ask the practical application of your question? Are you concerned about eternal damnation should you be hit by a bus while waiting for an opportunity? Or are you trying to rationalize an excuse for receiving communion after committing a mortal sin and prior to confessing?

I am concerned about not having grace, and my concern about eternal damnation probably plays a role in me asking as well. Grace is what’s most important to us, and I want to know how to truly obtain it even without the opportunity to confess. Also, I do not intend on taking communion without recieving absolution from a priest (possibly unless it’s a grave matter).

 

[Madia]

So saying we are only obliged to confess our mortal sins does not necessarily relieve us of going to confession at least once a year, to confess we have no grave sin.

I posted over at EWTN the question:
ewtn.com/vexperts/showresult.asp?RecNum=456956&Forums=0&Experts=0&Days=1&Author=&Keyword=&pgnu=1&groupnum=0&record_bookmark=4&ORDER_BY_TXT=ORDER+BY+ReplyDate+DESC&start_at=

Of course, regardless of whether or not one is required to go to confession once a year it would be highly unwise to omit confession for that long a time.

 

[thistle]

PMV:

Sorry I haven’t posted in so long.

I want to see proof of whether an Act of Perfect Contrition requires one to make an extraordinary effort to go to confession or to simply wait for the opportunity. I’ve posted this issue on ‘Ask An Apoligist’ various times. Can anyone find the definite answer to this, with proof?

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.

How many threads are you going to open to ask the same question??
Why don’t you use common sense? What do you really think “firm resolution to have recourse to sacramental confession as soon as possible” means?? Check with your church when the first available confession times are or make an appointment with your priest. Do you honestly think there is a Church document for your “proof” that says you have to get to Confession within 6 minutes and 20 seconds of making an Act of Perfect Contrition??