I. Penance in General

COMPENDIUM

Penance, which is also called Confession, is the Sacrament instituted by Jesus Christ for the remission of sins committed after Baptism. This Sacrament is called Penance, because, in order to obtain pardon for sins, it is necessary to detest them with penitence, and because he who has committed a fault ought to submit to the penalty imposed by the priest. It is also called Confession, because, to obtain pardon for sins, it is not enough to detest them, but it is necessary to accuse one's self of them to the Priest, and this is to make a confession of them.

Jesus Christ instituted the Sacrament of Penance on the day of His Resurrection, on which He entered into the Cenacle and solemnly gave His Apostles the power to remit sins. This power He committed to them by breathing upon them and saying, "Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained."

The matter of the Sacrament of Penance is distinguished as either remote or proximate. The remote matter consists in the sins committed by the penitent after Baptism, and the proximate matter, of the acts of the penitent himself, i.e., of contrition, self-accusation and satisfaction. The form of the Sacrament of Penance consists of the words, "I absolve thee from thy sins."

The minister of the Sacrament is the Priest approved and authorized to hear confessions by the Bishop. The reason of this requirement is that it is not enough to have been ordained to be able to administer this Sacrament in a valid manner, but jurisdiction is also necessary, i.e., the power to judge which must be given by the Bishop.

The parts which make up the Sacrament of Penance are the contrition, confession and satisfaction of the penitent, and the absolution of the Priest.

Contrition, or sorrow for sins, is a mental displeasure whereby we detest the sins we have committed, and purpose not to commit them any more in the future. Contrition means a breaking or dashing to pieces, as when a stone is ground and reduced to powder; and sorrow for sins is called contrition to signify that the hard heart of the sinner is in a certain way broken by sorrow for having offended God.

Confession consists in a definite self-accusation of the sins we have committed to the confessor in order to obtain absolution for them and penance. Confession, moreover, is called a self-accusation, because it must not be a careless narration, but a true and sorrowful revelation of our sins.

Satisfaction, or penance, is the prayer or other good work which the confessor enjoins on the penitent for the expiation of his sins.

Absolution is the sentence which the Priest pronounces in the name of Jesus Christ for the remission to the penitent of his sins.

Of all the parts of the Sacrament of Penance, contrition is the most necessary, because, without it, the pardon of sins can never be obtained, and with it alone, if it be perfect, pardon may be obtained, provided that it be accompanied with the desire, at least an implicit desire, of making a confession.

CATECHISM

672. What is the Sacrament of Penance?

The Sacrament of Penance, also called Confession, is a Sacrament instituted by Jesus Christ to remit the sins committed after Baptism.

673. Why is the name of Penance given to this Sacrament?

The name of Penance is given to this Sacrament, because, to obtain pardon for sins, it is necessary to detest them penitently; and because he who has committed a fault must submit to the penance which the Priest imposes.

674. Why is this Sacrament also called Confession?

This Sacrament is also called Confession, because, to obtain pardon for sins, it is not enough to detest them, but it is necessary also to accuse oneself of them to the priest, that is, to make a confession of them.

675. When did Jesus Christ institute the Sacrament of Penance?

Jesus Christ instituted the Sacrament of Penance on the day of His Resurrection when, entering the Supper Room, He solemnly gave His Apostles the power of remitting sin.

676. How did Jesus Christ give His Apostles the power of remitting sin?

Jesus Christ gave His Apostles the power of remitting sin thus: Breathing upon them He said: "Receive ye the Holy Ghost; whose sins you shall forgive they are forgiven; and whose sins you shall retain they are retained."

677. What is the matter of the Sacrament of Penance?

The matter of the Sacrament of Penance is divided into remote and proximate. The remote matter consists of the sins committed by the penitent after Baptism; and the proximate matter are the acts of the penitent himself, that is, contrition, confession and satisfaction.

678. What is the form of the Sacrament of Penance?

The form of the Sacrament of Penance is this: "I absolve thee from thy sins."

679. Who is the minister of the Sacrament of Penance?

The minister of the Sacrament of Penance is a Priest authorized by the Bishop to hear confessions.

680. Why do you say that a Priest must be authorized by the Bishop?

A Priest must be authorized by the Bishop to hear confessions, because, to administer this sacrament validly, the power of Orders is not enough, but there is also necessary the power of jurisdiction, that is, the power to judge, which must be given by the Bishop.

681. Which are the parts of the Sacrament of Penance?

The parts of the Sacrament of Penance are contrition, confession, and satisfaction on the part of the penitent, and absolution on the part of the Priest.

682. What is contrition or sorrow for sins?

Contrition or sorrow for sin is a grief of the soul leading us to detest sins committed and to resolve not to commit them any more.

683. What does the word contrition mean?

Contrition means a crushing or breaking up into pieces as when a stone is hammered and reduced to dust.

684. Why is the name of contrition given to sorrow for sin?

The name of contrition is given to sorrow for sin to signify that the hard heart of the sinner is in a certain way crushed by sorrow for having offended God.

685. In what does confession of sins consist?

Confession of sins consists in a distinct accusation of our sins made to the confessor in order to obtain absolution and receive penance for them.

686. Why is confession called an accusation?

Confession is called an accusation, because it must not be a careless recital, but a true and sorrowful manifestation of our sins.

687. What is satisfaction or penance?

Satisfaction or penance is that prayer or other good work which the confessor enjoins on the penitent in expiation of his sins.

688. What is absolution?

Absolution is the sentence which the Priest pronounces in the name of Jesus Christ when remitting the penitent's sins.

689. Of all the parts of the Sacrament of Penance, which is the most necessary?

Of all the parts of the sacrament of Penance the most necessary is contrition, because without it no pardon for sins is obtainable, while with it alone, perfect pardon can be obtained, provided that along with it there is the desire, at least implicit, of going to confession.

II. The Effects of Penance

COMPENDIUM

These are the effects of the Sacrament of Penance. It confers sanctifying grace, whereby mortal sins are forgiven, and also venial sins which are confessed and for which there is sorrow; it commutes the eternal penalty into a temporal one, which is, however, more or less remitted according to one's dispositions; it restores the merits of good works done before the mortal sin was committed; and it gives to the soul opportune help to keep it from falling into the sin again, and renews peace of conscience.

CATECHISM

690. Which are the effects of the Sacrament of Penance?

The Sacrament of Penance confers sanctifying grace by which are remitted the mortal sins and also the venial sins which we confess and for which we are sorry; it changes eternal punishment into temporal punishment, of which it even remits more or less according to our dispositions; it revives the merits of the good works done before committing mortal sin; it gives the soul aid in due time against falling into sin again, and it restores peace of conscience.

III. The Necessity of Penance

COMPENDIUM

Penance is necessary for the salvation of all who after Baptism commit any mortal sin. Frequent confession is an excellent thing, because the Sacrament of Penance, besides cancelling sins, gives the grace required to avoid them in the future. Moreover, it has the virtue of remitting all sins however great or many they may be, provided that it be received with the proper dispositions.

CATECHISM

691. Is the Sacrament of Penance necessary to all for salvation?

The Sacrament of Penance is necessary for salvation to all who have committed a mortal sin after Baptism.

692. Is it a good thing to go to confession often?

Yes, it is an excellent thing to go to confession often, because the Sacrament of Penance, besides taking away sin, gives the graces necessary to avoid sin in the future.

693. Has the Sacrament of Penance the power of remitting all sins, no matter how numerous or how great they are?

The Sacrament of Penance has the power of remitting all sins no matter how numerous and great they are, provided it is received with the requisite dispositions.

IV. The Dispositions Required for Penance

COMPENDIUM

For a good confession, five things are required:

1. Examination of conscience.
2. Sorrow for having offended God.
3. Firm purpose not to sin any more.
4. Self-accusation of one's sins.
5. Satisfaction or penance.

To make a good confession, we should begin by praying the Lord with all our hearts to give us light to know all our sins and the power of detesting them.

CATECHISM

694. How many conditions are necessary to make a good confession?

To make a good confession, five things are necessary: 1. examination of conscience; 2. sorrow for having offended God; 3. a resolution of sinning no more; 4. confession of our sins; 5. satisfaction or penance

695. What should we do first of all to make a good confession?

To make a good confession, we should first of all earnestly beseech God to give us light to know all our sins and strength to detest them.

V. Self-Examination

COMPENDIUM

Examination of conscience is a diligent search for sins committed since the last good confession. To examine one's conscience, one must recall diligently to one's memory before God all the sins one has committed, but not confessed, in thought, word or deed, or by omission, against the Commandments of God and of the Church, and the obligations of one's proper state. We must also examine ourselves as to our evil habits, and as to the occasions of sin. We must also try to find out the number of times we have sinned mortally.

For a sin to be mortal, three things are necessary: grave matter, full consciousness, and a perfect consent of the will. The matter is grave when something notably contrary to the Laws of God and of the Church is involved. There is full consciousness of sinning when any one is perfectly aware that he is doing a grave wrong. There is perfect consent of the will in sinning when anything is done deliberately, although it is known to be sinful.

In examinations of conscience, the same diligence should be used as would be used in any matter of great importance. More or less time should be taken according as may be required, i.e., according to the number and character of the sins which burden the conscience, and according to the time which has elapsed since the last good confession. The examination of conscience is facilitated if an examination of conscience be made every evening on the actions of the day.

CATECHISM

696. What is the examination of conscience?

The examination of conscience is a diligent search for the sins committed since the last good confession.

697. How is the examination of conscience made?

The examination of conscience is made by carefully calling to mind before God all the sins committed but not confessed, in thought, word, deed and omission, against the Commandments of God and the Church, and against the duties of our state.

698. On what else should we examine ourselves?

We should also examine ourselves on our bad habits and on the occasions of sin.

699. In our examination, should we also try to discover the number of our sins?

In our examination, we should also try to discover the number of our mortal sins.

700. What is required for a sin to be mortal?

For a sin to be mortal three things are required: 1. grave matter; 2. full advertence; 3. perfect consent of the will.

701. When is the matter to be considered grave?

The matter is grave when the thing under examination is seriously contrary to the Laws of God and His Church.

702. When is there full advertence in sinning?

Full advertence in sinning is had when we know perfectly well that we are doing is a serious evil.

703. When is perfect consent of the will verified in sinning?

Perfect consent of the will is verified in sinning when we deliberately determine to do a thing although we know that thing to be sinful.

704. What diligence should be used in the examination of conscience?

In the examination of conscience, the same diligence is demanded as is used in a matter of great importance.

705. How much time should be spent in the examination of conscience?

More or less time should be spent in the examination of conscience according to the needs of each case, that is, according to the number or kind of sins that burden the conscience and according to the time that has elapsed since the last good confession.

706. How may the examination of conscience be rendered easy?

The examination of conscience is rendered easy by making an examination of conscience every evening upon the actions of the day.

VI. Sorrow

COMPENDIUM

Sorrow for sins consists in displeasure and in sincere detestation of offences against God. Sorrow is of two kinds: perfect, called contrition; and imperfect, called attrition.

Perfect sorrow, or contrition, is displeasure at having offended God, because He is infinitely good and worthy in Himself of being loved. The sorrow of contrition is called perfect for two reasons:

1. Because it regards only the goodness of God and not our own advantage or loss;
2. Because it enables us to obtain pardon at once for our sins, though the duty of confessing them remains.

Perfect sorrow cannot secure pardon of sins independently of confession, because it always includes the desire of confessing. Contrition restores us to the grace of God, because it springs from charity, which cannot be found in the soul together with mortal sin.

Imperfect sorrow, or attrition, is that whereby we are sorry for having offended God as our final Judge, i.e., through fear of punishment deserved in this life or the next, or through the very foulness of sin.

Sorrow, in order to be really good, ought to have four characteristics: it should be inward, supernatural, extreme, and universal.

It must be inward, because it must penetrate the heart and will, and not be in word only; for the will which has become estranged from God by sin must return to God by the detestation of the sin committed.

When we say that it must be supernatural, we mean that it must be excited in us by the grace of our Lord and conceived from motives of Faith; for the end at which it aims is supernatural, i.e., the pardon of God obtained through sanctifying grace and the right to eternal glory. Now, this is the difference between natural and supernatural sorrow: whoever repents for having offended God, who is infinitely good and worthy in Himself of being loved, for having lost paradise and deserved hell, or on account of the essential malignity of sin, he has a supernatural sorrow, because there are motives of Faith; but whosoever on the other hand repents only for the dishonor or punishment which may befall him from men, or on account of some purely temporal loss, he would feel a natural sorrow, because he would repent solely from human motives.

Our sorrow should be extreme, because we ought to regard and hate sin as the most extreme of all evils, as being an offence against God, the highest good. It is not necessary that we should shed actual tears for sorrow of our sins; but it suffices to feel in our hearts that it is a greater thing to have offended God than to have suffered any other disgrace.

When we say that sorrow must be universal, we mean that it must embrace all the mortal sins we have committed, for if we are unrepentant as to one single mortal sin, we are still the enemies of God.

In order to obtain sorrow for our sins, we should ask God for it with all our hearts, and stir it up within ourselves by considering the great evil we have done in sinning. To arouse ourselves to the detestation of sin, let us consider:

1. The rigor of the infinite justice of God, and the deformity of sin which defiles the soul and makes us deserve the eternal pains of hell;
2. That we have lost the grace, friendship, and sonship of God and the inheritance of paradise;
3. That we have offended the Redeemer who died for us, and that our sins were the cause of His Death;
4. That we have despised our Creator and our God, and turned our back upon Him who is our highest good, worthy of being loved above everything and of being faithfully served.

In going to confession, we should certainly be most anxious to have real sorrow for our sins, because this is of all things the most important, and if it be wanting, the confession will be useless.

If only venial sins have to be confessed, the confession will be valid if some of them be repented of, but to obtain pardon of them all, it is necessary to repent of all that can be remembered as having been committed. Whoever confesses venial sins only and yet does not repent of any of them makes a useless confession which is also sacrilegious, if the want of sorrow be conscious. Therefore, to make a confession more sure, when only venial sins have to be confessed, it is prudent to accuse oneself with real sorrow of some graver sin of one's past life, although it may have already been confessed at some other confession.

It is furthermore a good thing frequently to make an act of contrition, especially before going to sleep or on perceiving or being in doubt as to whether one has fallen into mortal sin, so as to return more quickly to the grace of God. This practice also is a help to make similar acts in cases of greater need, i.e., on the point of death.

CATECHISM

707. What is sorrow for sin?

Sorrow for sin consists in grief of soul and in a sincere detestation of the offence offered to God.

708. How many kinds of sorrow are there?

Sorrow is of two kinds: perfect sorrow, or contrition; and imperfect sorrow, or attrition.

709. What is perfect sorrow or contrition?

Perfect sorrow, or contrition, is a grief of soul for having offended God because He is infinitely good and worthy of being loved for His own sake.

710. Why do you call the sorrow of contrition perfect sorrow?

I call the sorrow of contrition perfect sorrow for two reasons: 1. because it considers the goodness of God alone and not our own advantage or loss; 2. because it enables us at once to obtain pardon for sins, even though the obligation to confess them still remains.

711. Perfect sorrow, then, obtains us pardon of our sins independently of confession?

Perfect sorrow does not obtain us pardon of our sins independently of confession, because it always includes the intention to confess them.

712. Why does perfect sorrow, or contrition, produce the effect of restoring us to the grace of God?

Perfect sorrow, or contrition, produces this effect, because it proceeds from charity which cannot exist in the soul together with sin.

713. What is imperfect sorrow or attrition?

Imperfect sorrow, or attrition, is that by which we repent of having offended God because He is our Supreme Judge, that is, for fear of the chastisement deserved in this life or in the life to come, or because of the very foulness of sin itself.

714. What qualities must sorrow have to be true sorrow?

Sorrow, in order to be true, must have four qualities: It must be internal, supernatural, supreme and universal.

715. What is meant by saying that sorrow must be internal?

It means that it must exist in the heart and will, and not in words alone.

716. Why must sorrow be internal?

Sorrow must be internal because the will, which has been alienated from God by sin, must return to God by detesting the sin committed.

717. What is meant by saying that sorrow must be supernatural?

It means that it must be excited in us by the grace of God and conceived through motives of Faith.

718. Why must sorrow be supernatural?

Sorrow must be supernatural because the end to which it is directed is supernatural, namely, God's pardon, the acquisition of sanctifying grace, and the right to eternal glory.

719. Explain more clearly the difference between natural and supernatural sorrow.

He who repents of having offended God because God is infinitely good and worthy of being loved for His own sake; of having lost Heaven and merited hell; or because of the intrinsic malice of sin, has supernatural sorrow, since all these are motives of Faith. On the contrary, he who repents only because of the dishonor or chastisement inflicted by men, or because of some purely temporal loss, has a natural sorrow, since he repents from human motives alone.

720. Why must sorrow be supreme?

Sorrow must be supreme, because we must look upon and hate sin as the greatest of all evils, being as it is an offence against God.

721. To have sorrow for sin, is it necessary to weep, as we sometimes do, in consequence of the misfortunes of this life?

It is not necessary to shed tears of sorrow for our sins; it is enough if in our heart we make more of having offended God than of any other misfortune whatsoever.

722. What is meant by saying that sorrow must be universal?

It means that it must extend to every mortal sin committed.

723. Why should sorrow extend to every mortal sin committed?

Because he who does not repent of even one mortal sin still remains an enemy to God.

724. What should we do to have sorrow for our sins?

To have sorrow for our sins, we should ask it of God with our whole heart, and excite it in ourselves by the thought of the great evil we have done by sinning.

725. What should you do to excite yourself to detest your sins?

To excite myself to detest my sins: 1. I will consider the rigor of the infinite justice of God and the foulness of sin which has defiled my soul and made me worthy of the eternal punishment of hell; 2. I will consider that by sin I have lost the grace, friendship and sonship of God and the inheritance of heaven; 3. that I have offended my Redeemer who died for me and that my sins caused His Death; 4. that I have despised my Creator and my God, that I have turned my back upon Him who is my Supreme Good and worthy of being loved above everything else and of being faithfully served.

726. In going to confession, should we be extremely solicitous to have a true sorrow for our sins?

In going to confession, we should certainly be very solicitous to have a true sorrow for our sins, because this is of all things the most important; and, if sorrow is wanting, the confession is no good.

727. If one has only venial sins to confess, must he be sorry for all of them?

If one has only venial sins to confess, it is enough to repent of some of them for his confession to be valid; but to obtain pardon of all of them it is necessary to repent of all he remembers having committed.

728. If one has only venial sins to confess, and if he does not repent of even one of them, does he make a good confession?

If one confesses only venial sins without having sorrow for at least one of them, his confession is in vain; moreover, it would be sacrilegious if the absence of sorrow was conscious.

729. What should be done to render the confession of only venial sins more secure?

To render the confession of venial sins more secure, it is prudent also to confess with true sorrow some grave sin of the past, even though it has been already confessed.

730. Is it well to make an act of contrition often?

It is well and most useful to make an act of contrition often, especially before going to sleep or when we know we have or fear we have fallen into mortal sin, in order to recover God's grace as soon as possible; and this practice will make it easier for us to obtain from God the grace of making a like act at time of our greatest need, that is, when in danger of death.

VII. Firm Purpose

COMPENDIUM

Firm purpose consists in a resolute act of will never to commit sin any more and to make use of every means of avoiding it. Purpose, in order to be firm, requires mainly three conditions: it must be absolute, universal, and efficacious.

By saying that the purpose must be absolute, we mean that it must be without conditions as to time, place, or person. In saying that it must be universal, we mean that is requires us to wish to flee from all mortal sins, both those which we have formerly committed and those which we may be capable of committing. The be efficacious, it demands of us a resolute will to lose everything rather than commit a mortal sin, to fly dangerous occasions of sinning, to destroy bad habits, and to fulfill the obligations to which we are liable owing to our sins.

A bad habit is a disposition which has been acquired of falling easily into those sins to which we have become accustomed. To correct it, we must use vigilance and much prayer, practice confession, have a firm director, and carry out the counsels and remedies which he puts before us.

Dangerous occasions of sin comprise all the circumstances of time, place, or person, or of things which, of their own nature or owing to our frailty, lead on to sin. We are seriously bound to avoid the dangerous occasions which ordinarily lead us to commit mortal sin, and these are called proximate occasions of sin. If we cannot avoid them, we should tell our confessor, and abide by the advice which he gives us.

In order to make a firm purpose, we may use the same considerations which were indicated to stimulate sorrow, i.e., consider the motives we have for fearing the justice and for loving the infinite goodness of God.

CATECHISM

731. In what does a good resolution consist?

A good resolution consists in a determined will not to commit sin for the future and to use all necessary means to avoid it.

732. What conditions should a resolution have in order to be good?

A resolution, in order to be good, should have three principal conditions: it ought to be absolute, universal, and efficacious.

733. What is meant by an absolute resolution?

By absolute resolution is meant that the resolution ought to be without any restrictions of time, place or person.

734. What is meant by a universal resolution?

By universal resolution is meant that we should avoid all mortal sins, both those already committed as well as those which we can possibly commit.

735. What is meant by an efficacious resolution?

By efficacious resolution is meant that there must be a determined will to lose everything rather than commit another sin; to avoid the dangerous occasions of sin; to stamp out our bad habits; and to discharge the obligations that may have been contracted in consequence of our sins.

736. What is meant by a bad habit?

By a bad habit is meant an acquired disposition to fall easily into those sins to which we have become accustomed.

737. What must be done to correct bad habits?

To correct bad habits, we must watch over ourselves, pray much, go often to confession, have one good director, and put into practice the counsels and remedies which he gives us.

738. What is meant by dangerous occasions of sin?

By dangerous occasions of sin are meant all those circumstances of time, place, person, or things, which, of their very nature or because of our frailty, lead us to commit sin.

739. Are we strictly bound to shun dangerous occasions?

We are strictly bound to shun those dangerous occasions which ordinarily lead us to commit mortal sin, and which are called the proximate occasions of sin.

740. What should a person do who cannot avoid a certain occasion of sin?

A person who cannot avoid a certain occasion of sin should lay the matter before his confessor and follow his advice.

741. What considerations will help us to make a good resolution?

The same considerations help us to make a good resolution as are efficacious in exciting sorrow, that is, a consideration of the motives we have to fear God's justice and to love His infinite goodness.

VIII. The Acknowledgment of Sins to the Confessor

COMPENDIUM

After obtaining a proper disposition by means of self-examination, sorrow for sin and firm purpose, we must go to the confessor to make confession of our sins in order to obtain absolution of them. We are bound to confess all our mortal sins, and it is well to confess even our venial sins.

The main conditions required in our self-accusation of sins are five in number: it must be humble, entire, sincere, prudent, and brief.

It must be humble: it must be made before the confessor without any conceit of thought or word, but with the feelings of a guilty person who recognizes his guilt and appears before the judge.

It must be entire: it must reveal all the mortal sins that have been committed since the last good confession, and that are known to one in their circumstances and number. Those circumstances must be revealed which change the nature of the sin, e.g.:

1. Those through which an act is changed from being venial into a mortal sin;
2. Those whereby an act which is sinful combines the malice of two or more mortal sins.

Thus, a lie which has wrought grave wrong to a neighbor must be so avowed in confession as to reveal the circumstances which changed the lie from being formal into being gravely harmful. And so, too, he who steals something sacred should include in his confession the circumstance which adds the malice of sacrilege to that of theft. If anyone is not certain that what he has committed is a sin, he would not be obliged to confess it, but, if he wished to confess it, he should add that he is not certain of having committed a sin. He, too, who does not remember precisely the number of his sins should accuse himself of an approximate number. If, however, a mortal sin is not confessed owing to mere forgetfulness, or if some essential circumstance be omitted for a similar reason, a good confession will have been made, provided that due diligence has been used in trying to recall it. But if the mortal sin which was forgotten afterwards comes to mind, one is certainly bound to accuse oneself of it at the first subsequent confession. Should anyone guiltily conceal any mortal sin in confession through shame or any other motive, he profanes the Sacrament and renders himself guilty of very grave sacrilege. He must then reveal to his confessor the mortal sin which he has guiltily concealed, and say during how many confessions he has concealed it, and renew all the past confessions since the last good one. If anyone be tempted to conceal a grave sin in confession, he should consider:

1. That he was not ashamed to sin in the presence of God who sees everything;
2. That it is better to manifest one's own sins in secret to the confessor than to live unhappily in sin, to die a miserable death, and, therefore, to be put to shame on the day of the general judgment before the whole world;
3. That the confessor is bound by the sacramental seal under pain of gravest sin, and by the threat of the most severe penalties, temporal and eternal.

The self-accusation must be sincere, i.e., one must declare one's sins just as they are, without excusing them, diminishing, or exaggerating them.

It must also be prudent; it must employ in the confession of sin language which is thoroughly modest, and which does not reveal in any way the sins of others.

Finally, it must be brief, which means that we must say nothing to the confessor which is not to the point.

Although to confess our own sins to another may be burdensome, it must nevertheless be done, because it is of Divine Commandment, and, otherwise, pardon for sins committed cannot be obtained, and because, also, the difficulty of confession is compensated by many advantages and by great consolations.

CATECHISM

742. Having prepared properly for confession by an examination of conscience, by exciting sorrow, and by forming a good resolution, what do you do next?

Having prepared properly for confession by an examination of conscience, by sorrow, and by a purpose of amendment, I will go to make an accusation of my sins to the confessor in order to get absolution.

743. What sins are we bound to confess?

We are bound to confess all our mortal sins; it is well, however, to confess our venial sins also.

744. Which are the qualities the accusation of sins, or confession, ought to have?

The principal qualities which the accusation of our sins ought to have are five: It ought to be humble, entire, sincere, prudent and brief.

745. What is meant by saying that the accusation ought to be humble?

That the accusation ought to be humble means that the penitent should accuse himself to his confessor without pride or boasting; but with the feelings of one who is guilty, who confesses his guilt, and who appears before his judge.

746. What is meant by saying that the accusation ought to be entire?

That the accusation ought to be entire means that all mortal sins we are conscious of having committed since our last good confession must be made known, together with the circumstances and number.

747. What circumstances must be made known for the accusation to be entire?

For the accusation to be entire, the circumstances which change the species of the sin must be made known.

748. Which are the circumstances which change the species of a sin?

The circumstances which change the species of a sin are: 1. those by which a sinful action from being venial becomes mortal; 2. those by means of which a sinful action contains the malice of two or more mortal sins.

749. Give an example of a circumstance making a venial sin mortal.

If, to excuse himself, a man were to tell a lie and by doing so occasion serious harm to another, he would be bound to make known this circumstance, which changes the lie from an officious lie to a seriously harmful lie.

750. Give an example of a circumstance on account of which a single sinful action contains the malice of two or more sins.

If a man were to steal a sacred object, he would be bound to accuse himself of this circumstance which adds to the theft the malice of sacrilege.

751. If a penitent is not certain of having committed a sin, must he confess it?

If a penitent is not certain of having committed a sin, he is not bound to confess it; and if he does confess it, he should add that he is not certain of having committed it.

752. What should he do who does not remember the exact number of his sins?

He who does not distinctly remember the number of his sins must mention the number as nearly as he can.

753. Does he who through forgetfulness does not confess a mortal sin, or a necessary circumstance, make a good confession?

He who through pure forgetfulness does not confess a mortal sin, or a necessary circumstance, makes a good confession, provided he has been duly diligent in trying to remember it.

754. If a mortal sin, forgotten in confession, is afterwards remembered, are we bound to confess it in another confession?

If a mortal sin, forgotten in confession, is afterwards remembered, we are certainly bound to confess it the next time we go to confession.

755. What does he commit who, through shame or some other motive, willfully conceals a mortal sin in confession?

He who, through shame or some other motive, willfully conceals a mortal sin in confession, profanes the sacrament and is consequently guilty of a very great sacrilege.

756. In what way must he relieve his conscience who has willfully concealed a mortal sin in confession?

He who has willfully concealed a mortal sin in confession, must reveal to his confessor the sin concealed, say in how many confessions he has concealed it, and make all these confessions over again, from the last good confession.

757. What reflection should a penitent make who is tempted to conceal a sin in confession?

He who is tempted to conceal a mortal sin in confession should reflect: 1. that he was not ashamed to sin, in the presence of God who sees all; 2. that it is better to manifest his sin secretly to the confessor than to live tormented by sin, die an unhappy death, and be covered with shame before the whole world on the day of general judgment; 3. that the confessor is bound by the seal of confession under the gravest sin and under threat of the severest punishments both temporal and eternal.

758. What is meant by saying that the accusation ought to be sincere?

By saying that the accusation ought to be sincere,is meant that we must unfold our sins as they are, without excusing them, lessening them, or increasing them.

759. What is meant by saying that the confession ought to be prudent?

That the confession ought to be prudent means that in confessing our sins we should use the most careful words possible and be on our guard against revealing the sins of others.

760. What is meant by saying the confession ought to be brief?

That the confession ought to be brief means that we should say nothing that is useless for the purpose of confession.

761. Is it not a heavy burden to be obliged to confess one's sins to another, especially when these are shameful sins?

Although it may be a heavy burden to confess one's sins to another, still it must be done, because it is of divine precept, and because pardon can be obtained in no other way; and, moreover, because the difficulty is compensated by many advantages and great consolations.

IX. The Way to Make a Confession

COMPENDIUM

First, kneel down at the feet of the confessor, and say: "Bless me Father, for I have sinned." Then humbly bend to receive the blessing and make the Sign of the Cross, and say. "I confess to God Almighty, to the Blessed Virgin Mary, and to all the Saints, that I have sinned. I made my last confession on _____, and, by God's grace, I received absolution, and did my penance, and went to Communion. Since then, I accuse myself of having committed the following sins . . . and I accuse myself of all the sins committed during my past life, particularly against [such and such a virtue - as, for instance, purity, or the Fourth Commandment] . . . and for all these sins and for those which I cannot remember, I beg God's pardon with all my heart; and from you, my spiritual father, I beg for penance and absolution."

When the confession is over, what the confessor says should be listened to with respect; the penance should be accepted with a sincere wish to do it; and while absolution is being pronounced, an act of contrition should be renewed from the heart.

After absolution has been received, return thanks to God, do the penance as soon as possible, and carry out the advice of the confessor into practice.

CATECHISM

762. How do you present yourself to the confessor?

I kneel at the feet of the confessor and I say: "Bless me, Father, for I have sinned."

763. What do you do while the confessor blesses you?

I humbly bow my head to receive the blessing and I make the Sign of the Cross.

764. Having made the Sign of the Cross, what should you say?

Having made the Sign of the Cross, I say: "I confess to Almighty God, to Blessed Mary, ever Virgin, to all the Saints, and to you, my spiritual father, that I have sinned."

765. And then what must you say?

Then I must say: "I was at confession at [such a time]; by the grace of God I received absolution, performed my penance, and went to Holy Communion." Then I accuse myself of my sins.

766. When you have finished the accusation of your sins, what do you do?

When I have finished the accusation of my sins, I say: "I accuse myself also of all the sins of my past life, especially of those against [such or such a virtue — for example, against purity or against the Fourth Commandment, etc.]."

767. After this accusation, what should you say?

I should say: "For all these sins and for those I do not remember, I ask pardon of God with my whole heart, and penance and absolution of you, my spiritual father."

768. Having thus finished the accusation of your sins, what remains to be done?

Having finished the accusation of my sins, I should listen respectfully to what the confessor says, accept the penance with a sincere intention of performing it, and, from my heart, renew my act of contrition while he gives me absolution.

769. Having received absolution, what remains to be done?

Having received absolution, I should thank the Lord, perform my penance as soon as possible, and put in practice the advice of the confessor.

X. Absolution

COMPENDIUM

Confessors are only bound to give absolution to those whom they judge to be properly disposed to receive it. Not only are they able, but in some cases they ought, to defer or refuse absolution, so as not to profane the Sacrament. Penitents who must be held to be badly disposed to receive absolution are mainly:

1. Those who are ignorant of the chief mysteries of the Faith, or who neglect to learn the other things of Christian Doctrine which they are bound to know according to their state.
2. Those who are seriously negligent in making an examination of conscience, or who give no signs of sorrow and penitence.
3. Those who are unwilling to make use of the necessary means for the correction of their bad habits.
4. Those who will not forgive their enemies from their hearts.
5. Those who will not restore, when they can, the goods of others, or the good fame of which they have robbed them.
6. Those who will not abandon the proximate occasions of sin.

Nor should the confessor who defers the absolution of the penitent, because he does not regard the latter as properly disposed, be considered too rigorous, but rather most charitable. He conducts himself as a good physician, who tries all the remedies, even those which are disagreeable and painful, to save the life of the sick patient. And therefore, the sinner who is denied absolution, or who has to wait for it, should not despair or withdraw altogether from confession, but he should humble himself, and acknowledge his deplorable condition, profit by the good advice given him by the confessor, and thus put himself as soon as possible into a position to deserve absolution.

For the choice of a good confessor, a penitent should recommend himself much to God, and then place himself in his hands, and submit to him, as to a judge or physician.

CATECHISM

770. Must confessors always give absolution to those who go to confession to them?

Confessors should give absolution to those only whom they judge properly disposed to receive it.

771. May confessors sometimes defer or refuse absolution?

Confessors not only may, but must defer or refuse absolution in certain cases so as not to profane the sacrament.

772. Who are those penitents who are to be accounted badly disposed and to whom absolution must as a rule be refused or deferred?

Penitents who are to be accounted badly disposed are chiefly the following: 1. those who do not know the principal mysteries of their Faith, or who neglect to learn those other truths of Christian Doctrine which they are bound to know according to their state; 2. those who are gravely negligent in examining their conscience, who show no signs of sorrow or repentance; 3. those who are able but not willing to restore the goods of others, or the reputations they have injured; 4. those who do not from their heart forgive their enemies; 5. those who will not practice the means necessary to correct their bad habits; 6. those who will not abandon the proximate occasions of sin.

773. Is not a confessor too severe who defers absolution because he does not believe the penitent is well enough disposed?

A confessor who defers absolution because he does not believe the penitent well enough disposed is not too severe; on the contrary, he is very charitable and acts as a good physician who tries all remedies, even those that are disagreeable and painful, to save the life of his patient.

774. Should the sinner, to whom absolution is deferred or refused, despair or leave off going to confession altogether?

A sinner, to whom absolution is deferred or refused, should not despair or leave off going to confession altogether; he should, on the contrary, humble himself, acknowledge his deplorable state, profit by the good advice his confessor gives him, and thus put himself as soon as possible in a state deserving of absolution.

775. What should a penitent do with regard to selecting a confessor?

A genuine penitent should earnestly recommend himself to God for help to enable him to select a pious, learned, and prudent confessor, into whose hands he should put himself, obeying him as his judge and physician.

XI. Satisfaction or Penance

COMPENDIUM

Satisfaction, which is also called Sacramental Penance, is an act of the penitent whereby he makes a certain reparation to the justice of God for sins committed, in performing the works imposed on him by the confessor. The penitent is bound to accept the penance imposed on him by the confessor if he can do it, and if he cannot do it, he should humbly say so to the confessor, and ask for another. If the confessor does not prescribe a time for doing the penance, it should be done as soon as possible, and that while the penitent is in a state of grace. Moreover, the whole of the penance must be done, and that with devotion.

Penance is imposed, because usually, after the remission of guilt and of eternal punishment by means of absolution, a temporary penalty remains to be discharged either in this world or in purgatory. Furthermore, the Lord has been pleased to remit all the penalty due for sins in the Sacrament of Baptism and not in the Sacrament of Penance, because sins committed after Baptism are much more grave, since they involve more knowledge and more ingratitude for the blessings of God, and because the obligation of making satisfaction for them is a restraint upon falling back into sin.

Of ourselves, we cannot satisfy God, but we can only do so by uniting ourselves to Jesus Christ, so that He may give value to our act by the merit of His Passion and Death.

The penance imposed by the confessor does not usually suffice to discharge the penalties due to our sins, wherefore it is necessary to supplement it with other voluntary penances. Works of penance may be reduced to three kinds: prayer, fasting, and almsgiving. Prayer comprises every kind of exercise of piety. Fasting means every sort of mortification. Almsgiving includes all works of mercy, spiritual and corporal.

The penance imposed by a confessor is more meritorious than that chosen by ourselves, because, being a part of the Sacrament, it receives greater virtue from the merits of the Passion of Jesus Christ.

Those who die after having received absolution, but before having fully satisfied the justice of God, do not go directly to paradise, but into purgatory, there to make satisfaction and to be completely purified. These souls in purgatory we can relieve by prayers, alms, and all other good works, by indulgences, and, above all, by the Holy Sacrifice of the Mass.

After confession, in addition to his penance, a penitent, if he has unjustly wronged his neighbor as to his possessions or honor, or if he has scandalized him, must, as far as is possible, and as soon as possible, make restitution of the property or make reparation for his honor, and remedy the offence he has done. The scandal which he has done may be remedied by causing the occasion of it to cease, and by edifying by word and by good example those who have been scandalized. When a neighbor has been given offence, satisfaction may be made by begging his pardon, or by making some other suitable reparation.

The following are the fruits of a good confession:

1. It remits sins committed and gives us the grace of God.
2. It restores peace and quietness of conscience.
3. It opens afresh the gates of paradise, and changes the eternal punishment of hell for a temporal penalty.
4. It preserves us from falling again, and makes us entitled to the treasure of indulgences.

CATECHISM

776. What is satisfaction?

Satisfaction, which is also called Sacramental Penance, is one of the acts of the penitent by which he makes a certain reparation to the justice of God for his sins, by performing the works the confessor imposes on him.

777. Is the penitent bound to accept the penance imposed on him by the confessor?

Yes, the penitent is bound to accept the penance imposed on him by the confessor if he can perform it; and if he cannot, he should humbly say so, and ask some other penance.

778. When should the penance be performed?

If the confessor has fixed no time, the penance should be performed as soon as convenient, and as far as possible while in the state of grace.

779. How should the penance be performed?

The penance should be performed entirely and devoutly.

780. Why is a penance imposed in confession?

A penance is imposed because, after sacramental absolution which remits sin and its eternal punishment, there generally remains a temporal punishment to be undergone, either in this world or in Purgatory.

781. Why has our Lord willed to remit all the punishment due to sin in the Sacrament of Baptism, and not in the Sacrament of Penance?

Our Lord has willed to remit all the punishment due to sin in the Sacrament of Baptism, and not in the Sacrament of Penance, because the sins after Baptism are much more grievous, being committed with fuller knowledge and greater ingratitude for God's benefits, and also in order that the obligation of satisfying for them may restrain us from falling into sin again.

782. Can we of ourselves make satisfaction to God?

Of ourselves we cannot make satisfaction to God, but we certainly can do so by uniting ourselves to Jesus Christ, who gives value to our actions by the merits of His Passion and Death.

783. Does the penance which the confessor imposes always suffice to discharge the punishment which remains due to our sins?

The penance which the confessor imposes does not ordinarily suffice to discharge the punishment remaining due to our sins; and hence, we must try to supply it by other voluntary penances.

784. Which are the works of penance?

The works of penance may be reduced to three kinds: prayer, fasting, and almsgiving.

785. What is meant by prayer?

By prayer is meant every kind of pious exercise.

786. What is meant by fasting?

By fasting is meant every kind of mortification.

787. What is meant by almsgiving?

By almsgiving is meant every spiritual or corporal work of mercy.

788. Which penance is the more meritorious, that which the confessor gives, or that which we do of our own choice?

The penance which the confessor imposes is the most meritorious, because being part of the sacrament it receives greater virtue from the merits of the Passion of Jesus Christ.

789. Do those who die after having received absolution, but before they have fully satisfied the justice of God, go straight to heaven?

No, they go to purgatory there to satisfy the justice of God and be perfectly purified.

790. Can the souls in purgatory be relieved of their pains by us?

Yes, the souls in purgatory can be relieved by our prayers, alms-deeds, all our other good works, and by indulgences, but above all by the Holy Sacrifice of the Mass.

791. Besides his penance, what else must the penitent do after confession?

Besides performing his penance after confession, the penitent, if he has justly injured another in his goods or reputation, or if he has given him scandal, must as soon as possible, and as far as he is able, restore him his goods, repair his honor, and remedy the scandal.

792. How can the scandal given be remedied?

The scandal given can be remedied by removing the occasion of it and by edifying by word and example those whom we have scandalized.

793. How should we make satisfaction to one whom we have offended?

We should make satisfaction to one whom we have offended by asking his pardon, or by some other suitable reparation.

794. What fruits does a good confession produce in us?

A good confession: 1. remits the sins we have committed and gives us the grace of God; 2. restores us peace and quiet of conscience; 3. reopens the gates of heaven and changes the eternal punishment of hell into a temporal punishment; 4. preserves us from falling again, and renders us capable of partaking of the treasury of Indulgences.

XII. Indulgences

COMPENDIUM

An indulgence is the remission of the temporal penalty due to our sins, the guilt of which has already been forgiven; and this remission the Church grants apart from the Sacrament of Penance. The power of granting indulgences has been received by the Church from Jesus Christ. The Church remits for us the temporal punishment by means of indulgences, applying to us the superabundant merits of Jesus Christ, of most holy Mary and of the Saints, which form what is called the treasure of the Church. The Pope alone in all the Church, and the Bishop in his diocese, according to the faculties given him by the Pope, have the power to grant indulgences.

Indulgences are of two kinds: plenary and partial. A plenary indulgence is that whereby the whole of the temporal punishment due for our sins is remitted. Therefore, if anyone were to die after having received such an indulgence, he would go straight to paradise quite free from the pains of purgatory. A partial indulgence is that whereby only a part of the temporal punishment due for our sins is remitted.

In granting indulgences, the Church means to come to help us in our incapacity to expiate in this world all temporal punishment, enabling us to obtain by means of works of piety and charity that which in the early ages could only be procured by the rigor of canonical penances.

By indulgences of forty or of a hundred days, or of seven years or the like, we mean the remission of so much temporal punishment as would be discharged by a similar period of the penance formerly prescribed by the Church.

We should hold indulgences in very high esteem, because thereby satisfaction is made to the justice of God, and heaven is gained more quickly or more easily.

To obtain indulgences, the following things are required:

1. Being in a state of grace (at least so far as the last work done was concerned) and freedom from such venial faults as it is desired to cancel the punishment of;
2. The fulfillment of the works prescribed by the Church for obtaining the indulgence;
3. The intention of gaining them.

Indulgences may also be applied to souls in purgatory, when he who grants them declares that they may so applied.

The Jubilee, which is ordinarily granted every twenty-five years, is a plenary indulgence to which are attached many privileges and special concessions, such as the power to obtain absolution from certain reserved sins and from censures, and the commutation of certain vows.

CATECHISM

795. What is an indulgence?

An indulgence is the remission of the temporal punishment due on account of our sins which have been already pardoned as far as their guilt is concerned — a remission accorded by the Church outside the Sacrament of Penance.

796. From whom has the Church received the power to grant indulgences?

The Church has received the power to grant indulgences from Jesus Christ.

797. In what way does the Church, by means of indulgences, remit this temporal punishment?

The Church, by means of indulgences, remits this temporal punishment by applying to us the superabundant merits of Jesus Christ, of the Blessed Virgin and of the Saints, which constitute what is known as the Treasure of the Church.

798. Who has the power to grant indulgences?

The Pope alone has the power to grant indulgences in the whole Church, and the Bishop in his own diocese, according to the faculty given him by the Pope.

799. How many kinds of indulgences are there?

Indulgences are of two kinds: plenary and partial.

800. What is a plenary indulgence?

A plenary indulgence is that by which the whole temporal punishment due to our sins is remitted. Hence, if one were to die after having gained such an indulgence, he would go straight to heaven, being, as he is, perfectly exempt from the pains of purgatory.

801. What is a partial indulgence?

A partial indulgence is that by which is remitted only a part of the temporal punishment due to our sins.

802. Why does the Church grant indulgences?

In granting indulgences the Church intends to aid our incapacity to expiate all the temporal punishment in this world, by enabling us to obtain by means of works of piety and Christian charity that which in the first ages Christians gained by the rigor of canonical penances.

803. What is meant by an indulgence of forty or a hundred days or of seven years, and the like?

By an indulgence of forty or a hundred days, or of seven years and the like, is meant the remission of so much of the temporal punishment as would have been paid by penances of forty or a hundred days, or seven years, anciently prescribed in the Church.

804. What value should we set on indulgences?

We should set the greatest value on indulgences, because by them we satisfy the justice of God and obtain possession of heaven sooner and more easily.

805. Which are the conditions necessary to gain indulgences?

The conditions necessary to gain indulgences are: 1. the state of grace (at least at the final completion of the work), and freedom from those venial faults, the punishment of which we wish to cancel; 2. the fulfillment of all the works the Church enjoins in order to gain the indulgence; 3. the intention to gain it.

806. Can indulgences be applied also to the souls in purgatory?

Yes, indulgences can be applied also to the souls in purgatory, when he who grants them says that they may be so applied.

807. What is a Jubilee?

A Jubilee, which as a rule is granted every twenty-five years, is a plenary indulgence to which are attached many privileges and special concessions, such as that of being able to obtain absolution from certain reserved sins and from censures, and the commutation of certain vows.