Confession — Its Fruitful Practice

The Sisters of Perpetual Adoration

Nihil Obstat:
Gulielmus J. Blacet, J.C.L.
Censor Librorum

Imprimatur:
+ Joannes P. Cody, S.T.D.
Episcopus Kansanopolitanae-Sti. Josephi

May 29, 1957

Table of Contents

The Blessings of Confession

The Five Things Necessary for a Good Confession

1. Examination of Conscience

False Consciences and Their Remedies

1. The Lax Conscience

2. The Scrupulous Conscience

3. The Doubtful Conscience

How to Make a Good Examination of Conscience

II. Contrition

The Qualities of Contrition

1. Interior Contrition

2. Supernatural Contrition

Effects of Perfect Contrition

How to Make Acts of Perfect Contrition

3. Universal Contrition

4. Sovereign Contrition

Relapses Into Former Sins

III. Purpose of Amendment

Occasions of Sin

Purpose of Amendment Must Be Specific

IV. Confession and Absolution

1. The Confession of Sins

Qualities of a Good Confession

Confession of Venial Sins

Sacrilegious Confessions

General Confessions

Frequent Confession

Practical Admonitions

2. The Absolution of the Priest

V. Satisfaction

The Sacramental Penance

Voluntary Penances

Indulgences

Preparation for a Good Confession

Prayer before the Examination of Conscience

Points for the Examination of Conscience

The Commandments of God

1. The Honor and Worship of God.

2. Thou shalt not take the Name of the Lord thy God in vain.

3. Remember thou keep holy the Lord’s day (Sunday).

4. Honor thy Father and thy Mother (and all Superiors).

5. Thou shalt not kill.

6. Thou shalt not commit adultery.

9. Thou shalt not covet thy neighbors wife.

7. Thou shalt not steal.

10. Thou shalt not covet thy neighbors goods.

8. Thou shalt not bear false witness against thy neighbor.

The Six Precepts of the Church

The Seven Capital Sins

Duties of Special States of Life

Considerations to Excite Contrition

1. The Enormity of Sin

2. God’s Benefits to Me

3. The Love of Jesus Christ

Prayers before Confession

Act of Contrition and Purpose of Amendment

Prayer before a Crucifix (or Image of Jesus Crucified)

Prayer of St. Gertrude

Short and Efficacious Act of Contrition

Instructions for Confession

Prayers after Confession

Psalm 102

Prayer of Thanksgiving

Prayer before Performing the Sacramental Penance

Landmarks

Table of Contents

Title Page

Chapter

The Blessings of Confession

“Blessed are they that wash their robes in the Blood of the Lamb” (Apoc. 22:14). Catholics truly may be called “blessed” in the means they have of washing the sin-stained robes of their souls in the Precious Blood of the Lamb of God in the Sacrament of Penance! There is no question but that confession—especially frequent confession—is an inestimable blessing to mankind.

Man can hope for no greater blessing on this earth than true peace of soul. The Sacrament of Penance is a perennial fountain of peace. It is a source of untold consolation to human hearts.

This sacrament gives any and every member of the Catholic Church who has transgressed the holy laws of God, an easy and simple means to obtain full pardon, and to be restored to His friendship. This is its first and principal effect. Its second effect is to wipe out the punishment due to sin; eternal punishment entirely, and temporal punishment in whole or in part, according to the penitent’s dispositions.

It closes the gates of hell, which open to swallow up in the infernal abyss souls who deliberately turn away from God by mortal sin and sunder the ties binding them to Him by preferring their own will to His. A good confession opens anew the portals of heaven, which is barred to souls as long as they remain in the state of grievous sin.

It clothes souls with the beautiful nuptial garment of sanctifying grace, or renders that garment still more beautiful if the soul already possesses it.

It restores past merits, which are lost by even a single mortal sin.

It renders the soul capable again of performing meritorious acts, which is impossible while it is in the state of mortal sin.

It confers sacramental graces; that is, powerful supernatural helps to avoid sin in the future, and to persevere in the service of God.

It gives a claim to the special graces the soul needs in order to lead a God-pleasing life.

Finally, it checks sinful passions and inclinations to evil.

To partake in fullest measure of these blessings of the Sacrament of Penance, it is necessary for the penitent to know how to make a good confession. The present booklet is an attempt to help souls in this all-important matter by explaining the five requisites of a good confession and various points which are of vital importance for the fruitful reception of this Sacrament.

The Five Things Necessary for a Good Confession

As every well-instructed Catholic knows, the five things necessary for a good confession are:

1. Examination of Conscience. 2. Contrition. 3. Purpose of Amendment. 4. Confession of Sins. 5. Satisfaction.

1. Examination of Conscience

“Go, show yourselves to the priests” (Luke 17:14). This was the command given by Our Lord to the ten lepers He had healed. This is also the command God gives to souls who have contracted the far more loathsome disease of spiritual leprosy—SIN. The priest has been appointed by Him as a spiritual physician to heal the diseases of the soul. But to do so, the priest, like any other physician, must know the nature of the disease. In other words, he must know the sins that have been committed. The penitent, therefore, must make known to him the exact state of his soul. To gain this self-knowledge, it is undoubtedly necessary for the penitent to search seriously into his life since the time of his last confession, reflecting upon his thoughts, words, actions, and omissions. This is called the Examination of Conscience. It should be performed with earnestness and care, mindful of the warning of St. Paul: “Let us judge ourselves, that we may not be judged” (1 Cor. 11:31).

False Consciences and Their Remedies

A diligent examination of conscience should bring clearly to the penitent’s mind his sins of thought, desire, word, deed, and omission, according to their kind, their number, and their circumstances.

In this examination, two faults are to be avoided:

(1) Remissness or laxity and (2) Scrupulosity.

1. The Lax Conscience

A lax conscience is a false conscience. It is erroneous because it is easy-going and too broadminded. It passes over grievous sins as of small consequence. Christ reproached the “blind” Pharisees for this fault, saying they “swallowed camels” (Matt. 23:24). The lax conscience needs the fear of God, which Scripture tells us is “the beginning of wisdom” (Ps. 110:10). The soul gives no thought to God’s omnipotence and retributive justice. It presumptuously and wilfully deceives itself. Finally it comes to regard grave matters as of slight importance. In this way it places itself in very grave danger of being eternally lost.

As everyone should and must live according to a correct conscience, it is imperative to do away with all wrong attitudes in order that this God-given mentor may be a safe guide in one’s spiritual life. A person who has a lax conscience must endeavor to remedy it by meditating frequently on the enormity of sin and the shortness of life; on the Passion of Our Lord; and on the horrible and unending punishments of hell. He should pray to the Holy Spirit for the gift of holy Fear, for a true horror of sin, sincere sorrow and an abiding compunction of heart.

2. The Scrupulous Conscience

The scrupulous conscience is narrow-minded and timid. It is always in a state of confusion and perturbation. It is obscured, as it were, by a fog and is unable to discern between right and wrong, between sin and temptation. It persists in seeing grave moral evil where none exists. Sometimes scrupulosity is permitted as a visitation or trial from God Who, in His inscrutable counsels, allows it for the soul’s good and His own greater glory. But God is the God of peace and love, and does not will that souls be disturbed for a long time by such a trial. Hence, when scrupulosity comes from God it usually ceases after a time if the soul is humble and obedient.

Scruples may also be a temptation from the devil. In most cases, however, they proceed from purely natural causes. Certain conditions of mind and body—nervousness, impaired health, melancholy — may produce scruples. This disease of the conscience may reach a degree where the soul is no longer able to pass a calm and reasonable judgment on certain moral matters, or even on any question of right or wrong. A scrupulous person does not have the light to see things in their true aspect. Often he lacks humility and submissiveness to his spiritual guide, and tends to self-sufficiency and self-will. If so, he faces the danger of falling into the first error, laxity, and eventually his continued state of anxiety may affect his mind.

A scrupulous person needs to cultivate a loving, childlike confidence in God, and must obey unquestioningly his confessor. Spiritual guides agree that unconditional obedience to the confessor is most necessary, and oftentimes it is the only means of deliverance. Meditation on God’s attributes of Goodness, Mercy and Love will help the soul afflicted with scruples to attain confidence and trust in God. Such a person should avoid idleness and all external circumstances which are apt to produce or increase his scruples. Instead of minutely examining again and again every small failing—which it tends to exaggerate—the scrupulous soul must regard its scruples as a little child reposing in the arms of its loving father would a dog barking fiercely on the ground below; for, just as the dog cannot harm the child in the least as long as it remains in its father’s arms, so neither can scruples harm the soul as long as it honestly seeks to please God and relies on His love. By acts of love and trust in God, and by complete obedience to the confessor—which must be emphasized—the soul usually can attain in time the peace of a true conscience.

3. The Doubtful Conscience

Oftentimes persons find themselves in a state of uncertainty as to whether or not an act they intend to perform is a sin. It is a moral principle that one is never permitted to act at all when in a state of real doubt. St. Paul says, “For all that is not from faith is sin” (Rom. 14:23). If one is uncertain whether a particular act is sinful or not, it is always sinful to perform such an act. The reason is that such a person thereby shows that he is just as ready to do wrong as to do right. Some degree of moral certainty, that is to say, such as would be considered sufficient by an ordinarily prudent person, is necessary.

As an example, let us take a doubt which might arise regarding the fast and abstinence on the vigil of a feast. The person knows that the vigils of certain great feasts are days of fast and abstinence, but the question arises in his mind whether or not the day before the Assumption of the Blessed Virgin is such a day. If he ate meat on that day, assuming that the day was not a day of fast and abstinence, but took no pains to find out for certain, he would sin thereby, even though fast and abstinence were not actually prescribed by the Church. His duty is to make sure, if he can, whether or not it is a day of fast and abstinence, and to act accordingly. This he could ordinarily do by inquiry or by referring to a Catholic calendar, though circumstances might arise where it would be impossible at the time to resolve the doubt. In this latter case, he should refrain from eating meat.

How to Make a Good Examination of Conscience

One who goes to confession frequently need not spend too much time in examining his conscience, wearying his mind to no purpose, and giving scrupulosity a chance to gain a foothold. The examination should be calm but earnest.

The first step is earnest prayer to the Holy Spirit to ask for light and grace to know and detest one’s sins. The examination should bring to mind the time of the last good confession, and whether or not the penance was performed. It should cover one’s sins of thought, desire, word, deed and omission:

(1) Against the Commandments of God.

(2) Against the Commandments of the Church.

(3) With regard to the seven deadly sins.

(4) The spiritual and corporal works of mercy.

(5) The duties of one’s state of life.

Those who examine their conscience every night and go frequently to confession will readily remember any grievous sins that may have been committed. But for such as go to confession rarely and are addicted to sinful habits, or have made a number of unworthy confessions, more than a passing glance is needed. Such persons ought to begin their self-examination a few days before going to confession, remembering that this confession may perhaps decide the fate of their soul for eternity. It would be very useful for them to follow a form of examination such as is given in this booklet.

II. Contrition

A sincere examination of conscience brings a person face to face with the many maladies and deplorable weaknesses of his soul. He has found out the number, kind and gravity of his sins and this must fill him with confusion and make him exclaim with the publican: “O Lord, be merciful to me, a sinner!” Hence, he will pass from self-examination to contrition.

Contrition is the key to God’s mercy and pardon. It is the most essential condition for a worthy reception of the Sacrament of Penance. Sin is a great evil. Even though at times it may affect the body, its chief effect is on the soul, for it separates the soul from God, either entirely in the case of mortal sin, or partially, by loosening the ties of friendship, in the case of venial sin. To get back into God’s favor by confession, the sinner must sincerely repent of his wrongdoing. He must be truly sorry from a supernatural motive, and detest his sins with his whole heart, firmly resolving not to commit them again.

Without this sorrow or contrition, there can be no pardon for sin. The priest has no power to absolve a sinner who does not have true contrition. If he attempted to do so, the absolution would be worthless. God Himself will not, and cannot, forgive anyone who is not sorry for his sins and fully determined not to offend Him again.

Contrition is defined by the Council of Trent as a sorrow of the soul and a detestation of the sins committed, with the firm determination not to sin again. (Sess. XIV. Cap. 4). Note that contrition is a sorrow of the soul—not of the body. It does not consist in words, or in tears, or in striking one’s breast, or in mere outward signs.

The Qualities of Contrition

True contrition has four qualities. It must be interior, supernatural, universal and sovereign.

1. Interior Contrition

Contrition is interior when it comes from the heart. Hence it is often called a “heartfelt” sorrow. It is not necessary to make violent efforts to excite this heartfelt sorrow, for such efforts often produce anxiety and result only in external show. Nor does being heartily sorry for sins mean that one should be troubled about them. Repentance and contrition are an effect of love of God, anxiety is an effect of self-love. True contrition is calm and humble. Sometimes it is a sensible sorrow, that is, a sorrow that makes itself felt; but this is not at all essential. Contrition is essentially an act of the will. A person has sufficient contrition when his sins displease him to such a degree that he is resolved not to commit them again, should the occasion present itself anew. St. Francis de Sales says that the ability to wish is a great power with God, and one has contrition by the simple fact that one wishes to have it. Therefore, if the will is displeased above all things at having committed sin, and if one can say with the Psalmist: “I have abhorred iniquity and abominated it” (Ps. 118), the contrition is good and sufficient.

2. Supernatural Contrition

True contrition is supernatural. It is an actual grace of the Holy Spirit, and is aroused by supernatural motives. The principal supernatural motives are:

(1) The infinite goodness of God.

(2) The sufferings and Death of Christ.

(3) The loathsomeness of sin.

(4) The everlasting reward lost by sin.

(5) The everlasting punishment to which sin makes one liable.

(a) Perfect Contrition

Perfect contrition is sorrow which proceeds from a pure or perfect love of God, who is infinitely good and perfect in Himself, and deserving of all our love. It is sorrow for sin because sin displeases God. Our Lord said: “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind” (Matt. 22:37). These words contain the essence of perfect contrition, for, as the Council of Trent declares, “Perfect contrition is that which is conceived out of a motive of charity, namely, the love of God as He is in Himself, or on account of His goodness”

Effects of Perfect Contrition

Perfect contrition immediately cleanses the soul from all guilt of sin and reconciles it to God, even apart from the Sacrament of Penance. Perfect contrition always includes at least an implicit desire and intention to receive the Sacrament, and the obligation to confess all mortal sins still remains.

Perfect contrition is necessary as a means of salvation for dying sinners who have not received and cannot receive the Sacrament of Baptism; or who, though baptized, cannot receive the Sacrament of Penance. Perfect contrition is the last and only key to heaven for sinners at the hour of death, be they Catholic or non-Catholic, who cannot have recourse to the keys of mercy entrusted by God to His priests in the Sacrament of Penance.

Perfect contrition, however, is not necessary for the valid reception of the Sacrament of Penance. Here imperfect contrition (also called attrition) suffices. One ought, nevertheless, to strive to have perfect contrition; for the greater one’s sorrow for sin, the more pleasing it is to God and the more temporal punishment is remitted at the reception of the sacrament. The greater also is the penitent’s merit, the measure of which determines the degree of heavenly glory.

Theologians unanimously agree that merits which have been lost through sin revive at the reception of the Sacrament of Penance. It is not certain, however, whether ail the merits one possessed before sinning are restored, or whether these merits are increased or diminished. Saint Thomas is of the opinion that the merits are restored in proportion to the disposition of the penitent, so that “sometimes the penitent rises in greater grace than he had before, sometimes in a lesser grace.” Obviously, then, the more perfect one’s contrition, the greater will be the measure of merit restored.

In the case of a person who has committed no grievous sins, perfect contrition secures and increases the state of grace, remits the venial sins of which he repents, cancels the temporal punishment due to sin, and strengthens and increases in the soul a true and steadfast love of God.

How to Make Acts of Perfect Contrition

Perfect contrition is a grace, a great grace, springing from the love and mercy of God. It must be earnestly sought for, not only when preparing for confession but habitually. “O my God, give me the grace of true repentance, a true contrition for my sins,” should be one of our most frequent prayers. To dispose his soul for perfect contrition, one ought to place himself either in reality or in imagination before a Crucifix and look on the Wounds of Jesus, reflecting seriously for a short time on Who it is that suffers there; on the dreadful torments He endures; on the shame and sorrow that overwhelms this innocent Victim of sin; and on the infinite love with which this merciful Redeemer atoned for these sins. Then, with heart and lips, he may repeat slowly and fervently an act of contrition.

b) Imperfect Contrition Although, as stated above, it is better and more profitable to the soul to have perfect contrition in receiving the Sacrament of Penance, the second kind of supernatural contrition, which we call imperfect contrition, is sufficient for a good confession. Imperfect contrition, also called attrition, is defined as that supernatural sorrow which arises from reflection on the heinousness of sin, from the dread of the loss of heaven, or from fear of hell and its torments. Hence, the motive of imperfect contrition is the fear of God and His judgments. Though imperfect contrition springs from a supernatural motive, it is lower than the motive of perfect contrition. Nevertheless, imperfect contrition proceeds from the grace of God, and from motives springing from Faith. It is therefore pleasing to God. Attrition is more easily excited in the soul than perfect contrition because it is accessible to all who have the least degree of faith. Even the greatest sinners can make an act of contrition arising from the fear of God or the dread of hell. With such contrition pardon of sins may be obtained in the Sacrament of Penance.

3. Universal Contrition

The third requisite for contrition is that it be universal, that is, it must extend to all mortal sins without exception or reserve. Contrition is not genuine unless every mortal sin be detested. It is impossible for some mortal sins to be forgiven and others to remain unforgiven. All are pardoned, or none. It is impossible for light and darkness to be in one and the same place. Hence, sanctifying grace and mortal sin cannot dwell together. If there be grace in the soul, there can be no mortal sin; and if there be mortal sin, there can be no grace, for mortal sin expels all grace. If sanctifying grace abides in the soul, the soul has a claim to heaven. If the soul is in the state of mortal sin, it risks the danger of hell. The sinner must therefore necessarily be sincerely sorry for all mortal sins if he wishes to be reconciled with God, for it is impossible to have a claim on both heaven and hell simultaneously; it is impossible to be a friend and an enemy of God at one and the same time. One single mortal sin retains the soul in the devil’s power. And since no mortal sin is forgiven without sorrow, contrition must extend to all. This, of course, does not mean one must make a special act of contrition for each individual mortal sin. It is sufficient that the act of contrition embrace all the mortal sins committed.

In the case of venial sins, however, contrition need not be universal, though of course it is desirable that it should be. Venial sin does not make the soul an enemy of God, but only lessens its degree of friendship. (This fact, however, should not make one minimize the grievousness of venial sin.) A person may make a good confession if he is truly sorry for some venial sins, even though he still has an attachment to others. But only those will be forgiven for which he is sorry. A confession is valid and good, therefore, if sorrow is had for the principal venial sins, when there are no mortal sins to confess. But if there are both mortal sins and venial sins, the confession is good even though one has sorrow only for the mortal sins. If the penitent has only venial sins to confess, and is sorry for none of them, the confession is invalid (that is to say, the sins are not forgiven) though not necessarily sacrilegious, for absolution was received on the presumption of having sorrow when one did not.

4. Sovereign Contrition

Finally, contrition must be supreme or sovereign, which means that contrition for sin should be the greatest of all sorrows. It should exceed the sorrow caused by the loss of all earthly goods or friends, because sin is the greatest of all evils, bringing not a temporal, but an eternal loss to the soul. From these considerations it is clear that in preparing for confession special attention should be given to the act of contrition, which should always be made before entering the confessional. In the confessional, the act of contrition is renewed rather than made for the first time.

Relapses Into Former Sins

It is not to be concluded that a person was lacking in true contrition if he again falls into the same faults after confession. Contrition is an act of a moment, and it is quite possible that bad habits and a certain affection for sin may cause a relapse, even though at the time of confession one was firmly resolved not to commit sin again. Relapses that spring from a perverse will, however, must not be tolerated. They must be attacked in their root until they are conquered. But relapses which proceed from inadvertence, from surprise, from the infirmity and frailty of human nature, can never be entirely overcome. St. Francis de Sales says that if we rid ourselves of these a quarter of an hour before death we shall do well.

III. Purpose of Amendment

The third requisite for a good confession is a firm purpose of amendment. This is intimately connected with sincere contrition, being its second element.

A firm purpose of amendment is a resolution to avoid, by the grace of God, not only sin, but also the dangerous occasions of sin. The purpose of amendment should be firm, universal, efficacious, and durable. It is firm when the penitent is disposed to avoid sin at any cost. Like contrition, it is universal when it extends to all mortal sins; it is efficacious when the penitent earnestly endeavors to correct his evil habits and shuns all proximate or near occasions of sin; it is durable when it is lasting, and not a mere passing sentiment.

Occasions of Sin

An occasion of sin is any person, place or thing which ordinarily puts a person in danger of committing sin. Holy Scripture warns us: “He who loves danger will perish in it” (Ecclus. 3:27). The occasion leads one into sin or is the cause of one’s committing sin. Therefore, in order to avoid sin, the occasion must be shunned. There are four kinds of occasions of sin: (1) near occasions, in which one generally falls; (2) remote occasions, in which one sometimes falls; (3) voluntary occasions, which one can avoid if one wills to do so; and (4) involuntary occasions, which one cannot avoid. A person who is unwilling to avoid a near or a voluntary occasion of sin is not fittingly prepared to receive absolution and forgiveness of his sins. If the priest is aware of his imperfect dispositions, he will refuse absolution.

Persons who are occasions of sin are those in whose company one usually falls into sin. Places are such resorts as taverns, theaters of ill repute, public bathing beaches and dance halls, road houses, and all immoral resorts of any kind, whether one actually commits sin in them or not. Things that are occasions of sin are bad books, indecent pictures, suggestive songs, jokes, and the like. Our Savior says of occasions of sin: “If thy hand or thy foot is an occasion of sin to thee, cut it off and cast it from thee” (Matt. 18:8).

Purpose of Amendment Must Be Specific

Though a firm purpose to lead a better life in the future is sufficient for a worthy confession, a more specific resolution will be more fruitful. The more a person resolves to do battle against his besetting faults in a positive way, the more likely he is to succeed. His resolution will be more effective. Instead of saying, “I am going to avoid sin in the future and practice virtue,” one ought to resolve to stay away from this or that particular place or thing which led him into sin. Then he must also make definite, positive efforts to overcome his habitual sins, and even impose upon himself a small penance to be performed when he finds he has failed in a particular matter. Another effective means is to resolve to perform the contrary act of virtue a certain number of times a day, so as to establish oneself in the habit and lessen the possibility of offending in that point again.

Prayer ought always to accompany our efforts to overcome our faults, for all depends on God’s grace, and this is obtained by prayer. God Himself tells us, “Without Me, you can do nothing” (John 15:5). Even though a person may have misgivings about a relapse because of his weakness, or even if he does actually fall, it is not an indication that his purpose of amendment was not sincere. Like contrition, this depends, as we said, on his good will. A firm purpose of amendment is neither a simple wish nor a positive knowledge, but an earnest determination to do one’s best to avoid sin in the future. Firm confidence in God’s help when difficulties arise will be of immense value in overcoming temptations successfully.

IV. Confession and Absolution

1. The Confession of Sins

Confession is the fourth condition required of the penitent for the forgiveness of his sins. The word “confession” comes from the Latin word confessio, which means an acknowledgment, a manifestation. Sacramental confession, therefore, is the manifestation or acknowledgment of one’s sins to a priest, duly authorized by the bishop of the diocese, for the purpose of receiving forgiveness.

The Sacrament of Penance is a sacrament of mercy. It should be approached with confidence and peace of heart. It has two component parts: (1) the confession proper, that is, the penitent’s telling of his sins; and (2) the absolution or pardon imparted by the priest.

Qualities of a Good Confession

A good confession is humble, sincere, and entire.

A confession is humble when the penitent accuses himself of his sins with a deep sense of shame and sorrow, and with the sentiments of a culprit who is confused and humiliated by the offense given to God.

A confession is sincere when the penitent tells his sins honestly, truthfully, and simply, as he himself sees them, without exaggerating or excusing them.

A confession is entire when the penitent makes known all the mortal sins he recalls after a diligent examination of conscience, together with their number and any circumstances that may change their nature. This means he must tell any particular details that make a sin more serious, and which may constitute a new kind of sin. For instance, to steal is a sin, but to steal from a church is sacrilegious theft. To steal one dollar from a poor person is more grievous than to steal ten dollars from a person of wealth. False testimony and calumny are far more grievous than a simple lie. Impure actions, though always mortal sins, assume another character when committed with others—and in the latter case their gravity is measured by the status of the accomplice—whether the person was a relative, or a stranger; of the same or opposite sex; whether married or single.

Circumstances which aggravate a sin should also be mentioned; such as indulging in hatred toward another repeatedly and for a considerable time. In the case of scandal, one should mention whether one or several persons were scandalized. If injury has been done to another, one must declare whether it was much or little, whether done knowingly or unknowingly. If an occasion of sin still continues this fact should be mentioned; likewise if an evil habit has often been confessed and never corrected.

The penitent must also be prudent; that is to say, he must refrain from making known the identity of any person concerned in his sins, must avoid superfluous details, and express himself in as modest a manner as the nature of the sin allows. When the confession is well made, the priest usually does not find it necessary to ask questions; but if he should ask any, they should be answered clearly and truthfully. If a person finds it difficult to mention a sin, he should simply say so to the priest, who will be glad to assist him.

Confession of Venial Sins

The confession of venial sins is not required for the integrity of confession, because they may be forgiven in other ways, as, for instance, by devout assistance at Holy Mass, by a fervent Communion or act of charity; yet it is always good and useful to mention at least some of them. To confess them shows a hatred for sin. Moreover, it is sometimes difficult for the ordinary person to distinguish between mortal and venial sin, so in case of doubt one should mention them. The Sacrament of Penance remits all the venial sins for which one is truly sorry (whether they be mentioned or not); it takes away, at least in part, the temporal punishment due to them; and gives, in addition, grace and strength to resist temptations. For these reasons it is advisable to confess venial sins along with any mortal sins one has to confess. In case of doubtful mortal sins, it is best to confess them for the sake of peace of conscience, though there is no strict obligation to do so, except for one whose conscience is lax. Such persons may deceive themselves as to gravity of matter.

Sacrilegious Confessions

Deliberately to conceal a mortal sin, or to misrepresent it and make it appear less grievous than it really is, is to lie to the Holy Spirit, whose place the confessor holds. Not only would such a confession be invalid, and none of the sins confessed be forgiven, but in addition, the dreadful guilt of sacrilege would be incurred. A sacrilegious confession is often followed by an unworthy Communion which constitutes a new sacrilege. Other sacrilegious confessions and Communions then follow only too easily. A person in such a state would be in grave danger of heaping sin upon sin, and of incurring either the awful penalty of spiritual blindness, or the unspeakable mental anguish of a tortured conscience.

The only remedy for a bad confession, or a series of bad confessions, is a good general confession, covering the whole period of time since the last worthy confession. Such a confession must include the sin concealed in the unworthy confession, the fact of its concealment, all mortal sins that may have been confessed at that time, and all sacrileges and mortal sins committed since.

Aside from its grievousness, there is nothing so foolish as to yield to a false shame and make a bad confession. A person would thus place himself in the certain danger of eternal damnation, for if he were to die in this state without repenting, he would be eternally lost. To obtain forgiveness of any concealed sin, it must be made known sooner or later in confession. Moreover, it will be made known on the day of judgment to the whole world, to the shame and confusion of the sinner who is damned. On the other hand, if the sin has been humbly confessed and the soul is saved, this humility will redound to the glory and infinite mercy of God and the eternal reward of the soul. Here on earth, the person’s conscience will be put at ease; God’s peace and grace will take possession of his soul, and he can again confidently hope for the eternal reward promised to those who love God.

In confession, sins are made known to the representative of God, who is bound by the inviolable seal of secrecy, and who in many cases is entirely ignorant of the sinner’s identity. If a sin is concealed for any reason, it permits the sinner no peace of conscience; it causes him untold anguish of soul, which may lead to nervous disorders, to despair, suicide and eternal damnation. What, then, is more foolish than to conceal sins in confession!

General Confessions

The subject of unworthy confessions leads naturally to a consideration of general confessions. A general confession may cover the whole of one’s life, or only a certain part thereof. The making of such a confession may be obligatory, useful, or hurtful, depending upon circumstances.

A general confession is necessary and obligatory for all who have made one or more sacrilegious confessions, as explained above; that is, if, through fear, shame or malice they have wilfully concealed or essentially misrepresented a mortal sin or sins, or the number of their mortal sins. A general confession is also obligatory for any one who has knowingly made bad confessions in other ways, as, for instance, by confessing without supernatural sorrow, or without a firm purpose of avoiding sin and the proximate occasions of sin. However, the person must be clearly conscious of having failed in this way, for if he has taken ordinary pains to secure the proper dispositions, he has a right to believe that he actually possessed those dispositions, since God has promised to give His grace to all who really seek it.

Other ways in which unworthy confessions may be made are: when the penitent does not sincerely intend to restore as far as possible the property or good name of another; when he will not be reconciled with an enemy and sincerely forgive him; when he will not renounce membership in secret societies, or practices that are an occasion of sin. All such classes of penitents are unworthy of absolution, and if the priest is aware of their lack of proper dispositions, he will refuse it to them. Should the priest be deceived, however, and impart absolution, it is worthless, and the penitent is bound under pain of damnation to make all such confessions over again. Should any one find himself in need of a general confession, he should not put it off, for death may come at any moment and seal the soul’s eternal doom.

A general confession is useful for such as desire to begin a new life and to serve God more faithfully and fervently. Experience teaches that many persons, after a good general confession, lead more fervent and virtuous lives. Saint Francis de Sales says about general confession: “It gives us a more complete knowledge of ourselves; it fills us with a wholesome shame at the sight of our sins; it relieves our mind of much anxiety and gives peace to our conscience; it excites in us good resolutions; it shows us God’s wonderful patience and mercy towards us; it enables the confessor to direct us more safely; and finally it dilates our heart, so that we are able ever after to make our confession with greater confidence.”

A general confession is useful and recommended for those who are about to marry, or to enter the religious or ecclesiastical state, or to assume an important office, etc. It is also useful for all who wish to make a serious preparation for death. Many good Christians make an annual retreat in which they make a general confession covering the preceding year. This tends to increase the soul’s humility and helps to avoid a repetition of the same faults during the coming year.

A general confession may be hurtful, however, to those who are unreasonably scrupulous. Such persons should not make a general confession without the express sanction of their confessor, for a general confession may increase their malady. They should simply obey their confessor and make frequent acts of contrition, love and confidence in God.

Frequent Confession

Weekly, bi-weekly, or even monthly confession, but never a longer period than that—is considered frequent confession. The purpose of frequent confession is to assist the soul to attain a high degree of perfection, and to preserve and increase sanctifying grace. This implies the removal of faults which would impede progress in virtue. The matter of frequent confession is usually not mortal sin, although those who confess often, may and at times do fall into grievous sin. Ordinarily, however, frequent confession concerns only venial sins, hence, sins that one need not confess unless one so chooses.

As already stated, venial sin may be removed by such means as an act of love, an act of patience, a fervent ejaculation, etc., but the Council of Trent teaches that venial sins may be confessed with profit to the soul, for the Sacrament of Penance contains the power of Christ to remit them. This sacramental power not only effaces sins in themselves, but it also heals the soul of the evil effects left by them more efficaciously than non-sacramental means. It does this in the first place by remitting a greater part of the temporal punishment.

Other advantages of frequent confession are the following: It gives the soul a more thorough self-knowledge. It purifies the conscience more and more. It heals the soul of weakness and tepidity. It weans it from attachment to earthly things. It subdues and regulates its passions and desires, and corrects bad habits. All this is of great importance in striving for perfection. Furthermore, frequent confession gives the soul new vigor and a strong impulse to strive more earnestly to give itself to Christ and to supernatural things. Frequent confession strengthens the will; and lastly, it confers on the soul a right to the sacramental grace of assistance, so necessary to overcome evil habits and temptations.

Frequent confession also gives an occasion to elicit acts of sorrow and purpose of amendment with greater fervor and thoroughness than at other times. The confession of one’s failings in detail is an act of satisfaction in itself, which would otherwise never be made. It also gives the priest information on how to direct the soul.

Frequent confession supposes a sincere striving for perfection and purity of heart. The lukewarm and indifferent profit little from it; but wherever there is a serious striving for betterment, whether the matter be mortal or venial, confession is always a necessary and powerful means. Souls who are sensitive to the slightest infidelity towards Our Lord are quick and anxious to avail themselves of the benefits of frequent confession. This is the reason why the saints confessed very often.

Practical Admonitions

There are, however certain perils and difficulties to be guarded against in frequent confession, because there is always a danger of routine performance. The penitent must acknowledge his inability to lead a life in conformity with God’s will and implore the aid of the Holy Spirit. There must ever be in his heart a disposition of hatred for sin, a constant warfare against sin, a spirit of penance and expiation, and a fervent love for God.

In the examination of conscience, the penitent should endeavor to find out his habitual faults, those which are most voluntary and displeasing to God, and therefore a greater hindrance to his spiritual growth, rather than try to search out every small fault or failing. For a valid confession, there must be real sorrow, as stressed previously, so the penitent must have sorrow for at least one of the venial sins confessed. It is always well to include in the confession a grievous sin from one’s past life already confessed and forgiven, so as to insure the sincerity of one’s contrition, and to make certain that there is matter for absolution.

2. The Absolution of the Priest

The absolution is the form of prayer which the priest pronounces over the penitent while he makes his act of contrition, by which his sins are pardoned and he is restored to the friendship of God. The essential form ordinarily used is as follows: “I absolve you from your sins, in the Name of the Father, and of the Son, and of the Holy Ghost.” There is also a longer form which has been ordained by the Church, though this is not essential to the sacrament. This form is:

“May Almighty God have mercy on you, and, having forgiven you your sins, lead you to life everlasting. Amen. May the Almighty and merciful Lord grant you pardon, absolution and remission of your sins. Amen.

“May our Lord Jesus Christ absolve you, and I, upon His Authority, absolve you from every bond of excommunication, suspension, and interdict, in as far as I am able and in as far as you have need thereof. Then I absolve you of your sins, in the Name of the Father, and of the Son, and of the Holy Ghost.

“May the Passion of our Lord Jesus Christ, the merits of the Blessed Virgin Mary and the merits of all the saints, and whatever good you have done, whatever evil you have suffered, be for you unto the remission of sins, the increase of grace, and the reward of everlasting life. Amen.”

This beautiful form contains much that the Church earnestly desires to see the penitent put into practice. It has, moreover, a sacramental value, for by it “the priest gives to our sufferings, to our acts of satisfaction, of expiation, of mortification, of reparation, and patience, which he thus unites to the Sacrament, a special efficacy which our faith should not neglect to consider.” (Dom Columba Marmion, O.S.B., in “Christ, the Life of the Soul”) We are taught by this formula that God accepts not only the expiatory works which we ourselves perform voluntarily, but also, in virtue of Christs merits, all trials, poverty, misfortune and sufferings which He sends us, provided we patiently bear them. This is why spiritual writers recommend the practice of offering up such annoyances and sufferings in connection with the reception of the Sacrament of Penance.

But let us take notice, too, that not only are these trials, etc., acceptable for the expiation of temporal punishment, but also for “an increase of grace.” So generous is Almighty God that He cannot forgive our sins in the Sacrament of Penance without giving us at the same time an increase of grace] Furthermore, they profit to the “reward of everlasting life,” as the prayer indicates.

As soon as the priest pronounces the words of absolution, the Sacrament is accomplished, and howsoever grievous may have been the sins confessed, all the marvelous effects inherent to the Sacrament, as enumerated at the beginning of this booklet, are produced in the soul, provided the penitent is truly contrite, for at that moment God justifies the sinner by the inpouring of His grace and imparts His blessings.

V. Satisfaction

There remains yet to be considered the fifth requisite of a good confession, namely, satisfaction; that is, the penance to be performed in expiation of the temporal punishment due to sin. It must be understood that in every sin there is a twofold evil: (1) the guilt-, (2) the injury to God. The guilt, as such, adheres to the sinner as a stain on his soul, but at the same time he incurs an obligation to repair the injury his sin has done to God. This obligation is, as it were, a debt he has contracted and which he must pay even after the guilt has been remitted.

The Sacramental Penance

Human justice requires that an injury done to another be repaired. One who steals must restore the stolen property or its equivalent in value; one who insults another must apologize; one who breaks a law of the land must undergo the penalty imposed by the judge. So it is, too, when one breaks a law of God. In the case of mortal sin, the penalty is eternal damnation. The worthy reception of the Sacrament of Penance entirely remits this eternal punishment; but there often remains to be cancelled a temporal punishment both for mortal and venial sins, because the ordinary penitent seldom has the perfect dispositions requisite for the full remission of this punishment. The priest is therefore obliged to impose a penance in administering the sacrament, and the sinner is obliged conscientiously to perform it.

This penance or “sacramental satisfaction,” which usually consists of some prayers or good works to be performed, has a threefold purpose; (1) to repair the injury done to God; (2) to expiate temporal punishment; and (3) to provide a salutary remedy for the amendment of one’s life. Due to its sacramental character, the penance imposed by the priest has a special efficacy not found in voluntary penances. The following rules will serve as a guide in regard to it: —

The penitent is obliged to accept the penance. Should it happen that it seems too severe, considering the health or occupation of the penitent, or for any other reason, he may explain matters to the confessor; or if necessary, if he finds afterwards that he cannot fulfil it, he may return to the confessor, or even consult another priest, but he must then abide by the priests prudent judgment.

Voluntarily and negligently to omit the penance imposed in confession is a mortal or venial sin, according to the importance of the matter. To neglect a small penance, or omit part of a larger penance, or perform the penance carelessly, is a venial sin. If a venial fault is committed in its performance, the penance need not be repeated, and, in fact, should not be.

If the penitent forgets what penance was imposed and thinks the confessor is likely to remember it, he may (though this is not obligatory) return to the confessional and ask what it was. He may even ask about it outside of confession, or ask for a new one in the next confession, or perform some penance of his own choice, though this probably will not be as efficacious as the sacramental penance, and he should mention it in the following confession. If the priest forgets to give a penance, the penitent should remind him of it while yet in the confessional.

The penance should be performed as soon as possible, though not necessarily before leaving the church or before going to Holy Communion. But it should be performed before the next confession. If it is omitted, the sacrament remains incomplete, but not invalid.

Besides performing the penance given in confession, the penitent, if he has unjustly harmed anyone, either in his goods or in his reputation, or by giving scandal, must as soon as possible restore the goods, repair the injury, or remedy the scandal.

Voluntary Penances

The penitent, however, ought not to be satisfied with merely performing the penance enjoined by the priest. Zealous souls are eager to undertake voluntary penances to repair the past and avoid the inevitable satisfaction which must otherwise be made after death in purgatory. The chief voluntary means of atonement are: prayer, fasting, almsgiving, all the spiritual and corporal works of mercy, and the patient endurance of the sufferings of life, as explained above.

Indulgences

The Church also draws from her treasury of merits and grants indulgences which take away temporal punishment due to sins. These may be either plenary, which remit the entire punishment, or partial, which remit as much punishment as would be cancelled by doing severe penance for the time specified by the indulgence.

Indulgences are most efficacious in satisfying for temporal punishment due to sin. They are generally gained through saying certain prayers, performing specified pious works, using certain articles of devotion, visiting certain places, or by membership in certain religious organizations. Many prayers are enriched with plenary indulgences. If the works prescribed for gaining the indulgences are somewhat difficult, so much the more are they meritorious.

Preparation for a Good Confession

Prayer before the Examination of Conscience

O God, Father of Light, who enlightenest everyone that comes into this world, give me light, love and sorrow, that I may discover, detest and confess all the sins I have committed.

O Holy Ghost, Spirit of Love and Dispenser of all graces, help me to receive this great sacrament worthily; give me Thy grace that I may make a careful examination of conscience and discover my sins; touch my heart that I may hate and detest them, and assist me to make a firm resolution to avoid sin henceforth. Spirit of Love and Truth, assist me to make a sincere, entire and truthful confession to Thy representative, the priest, and thus obtain Thy forgiveness, Thy grace and Thy love.

O Jesus, my Redeemer, through Thy most holy merits, grant me the grace of heartfelt contrition and amendment of life. To Thee I look for the grace to make this confession well, that I may glorify Thee.

O most holy Virgin Mary, Mother of my Savior, and my own most loving Mother, thou who art so compassionate towards those who desire to repent, help me to call to mind all my offenses and to be truly sorry for having offended God.

My dear Guardian Angel, who hast been a witness of my sins, help me now to recall them and to be truly sorry for them. All you saints and angels of Heaven, pray for me that I may now bring forth worthy fruits of penance. Amen.

Points for the Examination of Conscience

When did I make my last confession? Did I have true sorrow? Did 1 conceal any grievous sin and so commit a sacrilege? Did I receive Holy Communion after a bad confession? How many times have I received the Sacraments unworthily? Did I forget a mortal sin in my last confession? Did I perform my penance? Did I make necessary restitution? Did I repair injury done to another’s good name? Have I tried to avoid the near occasions of sin?

The Commandments of God

1. The Honor and Worship of God.

Have I: Denied my religion?—Spoken against it or its ministers?—Doubted any article of Faith?—Affiliated myself with a forbidden secret society?—Taken part in non-Catholic church services?—Read books, papers, etc., belittling morality, scoffing at virtue, and causing doubts regarding the Church’s teachings?—Despaired of, or presumed on, God’s mercy by continuing a long time in mortal sin? Had anything to do with superstitious practices: chain prayers, fortune telling, spiritism, the ouija board, etc.?—Complained or murmured against God or His Providence?—Refused to resign myself to His will?—Neglected daily prayers or said them carelessly, with wilful distractions?—Shown irreverence towards the Blessed Sacrament, or in the use of sacramentals: holy water, the Sign of the Cross, etc.?—Used words of Scripture in jest?—Failed to keep promises or vows made to God?

2. Thou shalt not take the Name of the Lord thy God in vain.

Have I: Used the Name of God or of Jesus in cursing? in swearing? in jest?—Have I done this from habit?—Have I been guilty of blasphemous thoughts, or words, or writings?—Desired evil to others, or cursed them?—Asked God to curse them?—Encouraged others to use evil or profane language?

3. Remember thou keep holy the Lord’s day (Sunday).

Have I: Willfully missed Mass on Sundays or Holy Days of obligation?—Come late through my own fault and missed a considerable part?—Misbehaved in church?—Caused others to do so?—Performed unnecessary servile work for a considerable time on such days?—Desecrated them by drinking, gambling, keeping sinful company, or frequenting sinful amusements?

4. Honor thy Father and thy Mother (and all Superiors).

(Children)

Have I: Been disobedient, ungrateful or stubborn towards my parents, teachers, or pastor?—Wished serious harm to parents, or wished they were dead?—Used insulting language toward them?—Struck them in resentment or bad will?—Made them unhappy by misconduct? Disobeyed when they forbade going with bad companions, to bad shows, or other dangerous places?—Failed to assist them when they needed help in old age, sickness, or poverty?—Failed to carry out their last will?—Neglected to pray for the repose of their souls?—Have I broken any civil laws?—Have I disobeyed any lawful authority?

(Employees)

Have I: Failed to carry out the commands of my employer?—Fomented discord?—Failed in respect or honesty?—Performed work carelessly?—Wasted time?

5. Thou shalt not kill.

(This includes also injury to the soul, and uncharitableness.)

Have I: By act, participation, instigation, counsel, or consent, been guilty of anyone’s death, or bodily injury?—or of destroying the life of the unborn?—Desired another’s death, or wished misfortune to him?—Have I given way to anger and passion?—Ill-treated others?—Been at enmity with others?—Refused to speak to them?—Wilfully entertained thoughts of hatred, revenge, jealousy, aversion, resentment, or contempt for others?—Provoked others to anger?—Harmed the souls of others by giving scandal or throwing temptation in their way?—Given in to moods of sullenness and moroseness?—Shown sensitiveness and hurt feelings over trifling matters?—Approved and encouraged the anger of others?—Attempted suicide? or entertained thoughts of it?—Injured my health by excessive eating and drinking?—Become intoxicated?—Has anyone through my fault died without having the priest and religious ministrations?—Have I advised parents not to send children to a Catholic school?

6. Thou shalt not commit adultery.

9. Thou shalt not covet thy neighbors wife.

Have I: Committed impure acts? Alone, or with another?—a relative? single or married? of my own or the opposite sex?—Dwelt with pleasure on impure thoughts and imaginations? or consented to them in my heart?—Wilfuly desired to see or do anything impure?—Used impure language, allusions, words of double meaning? How many were listening?—Have I listened with wilful pleasure to immodest language?—Sung or listened to improper songs?—Sinned by immodest touch or action, with myself, or with others?—Boasted of my sins?—Read immoral books? Lent or sold them to others?—Written improper things?—Gazed with wilful pleasure on improper objects or pictures, or shown them to others?—Voluntarily exposed myself to temptation by curiosity? by frequenting dangerous company? or places? sinful amusements? immodest dances? indecent plays?—Been guilty of undue familiarities or sinful kisses?—Am I keeping sinful company now?—Have I by immodest dress or freedom of manners been a cause of temptation to others?—Have I deliberately led others into sin? or taken part in their sins? (Circumstances which change the nature of a sin—relationship, sex, whether married or single, etc., must be mentioned.) Have I: been guilty of sins contrary to marriage obligations?—Encouraged, advised, or instructed others to commit such sins?—Failed to train children in matters of chastity?

7. Thou shalt not steal.

10. Thou shalt not covet thy neighbors goods.

Have I: Stolen money? How much? Stolen other goods? from whom (poor, rich, Church, parents)?—Have I returned the stolen goods or their value?—Knowingly bought or accepted stolen goods?—Damaged another’s property in any way? Paid for such damage?—Refused to give back borrowed things?—Kept things that were found without making sufficient effort to find the owner?—Cheated?—Passed worthless money?—Squandered my property and wronged my family by prodigal expenses such as gambling, excessive drinking, etc;—Sought the things of this world too eagerly?—Desired to steal or commit any injustice?—Been a party to another’s stealing or injustice?—Shared in, or concealed stolen goods?

8. Thou shalt not bear false witness against thy neighbor.

Have I—Given false evidence in a court of justice?—Deliberately told a lie to deceive another?—Told lies which caused injury to another’s reputation and good name? (This is the sin of calumny.) Made known the true but secret faults of others without necessity? (This is the sin of detraction.) Listened to such speech?—Caused ill-feeling by tale-bearing?—Judged others rashly or suspected them falsely?—Read others’ letters and violated their right to certain secrets?—Been guilty in any other way of uncharitable speech?—Have I endeavored to repair the harm done by my sinful speech?—Have I spoken against a priest, or anyone consecrated to God? (This is a sacrilege.)—Flattered others in their sins and bad habits?—Sinned by hypocrisy and pretense of virtue?—Signed false papers or documents?—Attributed bad motives to others when I could not be certain of their motive?

The Six Precepts of the Church

1. To abstain from servile work and to hear Mass on all Sundays and Holydays of obligation. 2. To fast and abstain on the days appointed by the Church. 3. To confess one’s sins at least once a year. 4. To receive worthily the Blessed Eucharist at Easter or within the time appointed. 5. To contribute to the support of one’s pastors. 6. Not to marry persons within the forbidden degrees of kindred or otherwise prohibited by the Church; not to solemnize marriage at the forbidden times.

Have I; Assisted at Mass on Sundays and Holydays with due reverence and devotion?—Performed unnecessary servile work on such days?*—Gone to Confession and received Holy Communion during the Easter time?—Failed to observe precepts of fasting and abstinence without lawful reasons and proper dispensation?—Failed to contribute to the support of the Church according to my means?—Planned to marry, or actually pretended to enter the married state before a minister, or a civil magistrate?—Approved of other Catholics doing this?—Acted as witness for them?—Married within forbidden degrees of kinship?

* The Holydays of obligation in the United States are:

1. The Circumcision of Our Lord, January 1

2. Ascension of Our Lord (40 days after Easter)

3. Assumption of the Blessed Virgin, August 15

4. All Saints, November 1

5. Immaculate Conception of the BVM, December 8

6. Christmas, December 25.

The Seven Capital Sins

(Pride, Covetousness, Lust, Anger, Gluttony, Envy, and Sloth.)

Have I: Willfully entertained proud thoughts or been vain of my looks, talents, family, clothes, good works, etc?—Boasted of these things?—Sought the flattery and applause of others?—Avoided doing some good work through fear of what others might think?—Repined at another’s good, either spiritual or temporal?—Committed gluttony by eating or drinking to excess?—Become excessively angry?—Given way to impatience, peevishness, ill-humor or discontent?—Neglected my duties (especially spiritual ones) or performed them with tepidity and indolence?—Sought my own ease too much? Led an unmortified life, squandering time in idleness or useless occupations?—Permitted jealousy of another to show in my conduct?—Been miserly toward the poor?

Duties of Special States of Life

(Married Persons)

Have I: Lived in peace and union?—Given cause for jealousy?—Observed the laws of modesty according to my state?—Misused the holy state of matrimony?—Given scandal by angry disputes?—Forsaken my partner and lived separately?—Neglected duties of support or care of children and household?

(Parents)

Have I: Neglected the religious training of my children?—Failed to send them to Catholic schools when I could have done so?—Watched over the company they keep? the things they read? the shows they attend?—Given them scandal by cursing, quarreling, or in other ways?—Failed to correct them?—Selfishly interfered with the vocation of a son or daughter?

(Employers)

Have I: Failed to afford those who work under me opportunities to discharge their religious duties?—Ordered them to do anything wrong?—to be dishonest, cheat, etc.?—Paid unjust wages?

(Public Officials)

Have I: Been faithful and exact in the discharge of my duties?—Betrayed the public interest through fear of others’ opinion, desire of popularity, or anxiety for office and emolument?—Sacrificed the rights of any individual?—Suffered crime and disorder to go unpunished? In what way, and how often?—Have I directly or indirectly received bribes?—Allowed myself to be influenced in the administration of justice or official duties by promises or threats?—Been guilty of embezzlement of public funds?—Enriched myself or friends by unjust contracts?—Applied my official power for revenge?—Unjustly favored friends?

(Physicians)

Have I: Undertaken the care of persons seriously ill without sufficient science or experience?—Rashly hazarded dangerous remedies?—Made needless expense?—Intentionally taken the life of a child unborn?—Performed or advised forbidden operations?—Failed to warn those in danger of death in time to receive the sacraments?—Allowed infants to die without baptism through neglect?

(Lawyers)

Have I: Advocated claims which I knew were unjust?—Sustained an unjust defense? Did I thereby obtain an unjust decision?—Injured the just cause of a client by treachery, gross ignorance, want of study, neglect?—Obtained false affidavits by artifice?—Practiced deceit in drawing up wills, deeds, etc.?

Corporal and Spiritual Works of Mercy

Have I: Relieved the temporal and spiritual necessities of others when it was in my power to do so?—Did I do what I could to assist them in poverty, sickness, old age, or any spiritual need?

Considerations to Excite Contrition

1. The Enormity of Sin

MORTAL sin is a grievous insult to Almighty God and a formal contempt of His holy law. I have not only offended God and despised His law by mortal sin; I have sinned in the very presence of that holy God who knows all things, who beholds my most secret thoughts and actions. By mortal sin I have killed my soul; I have become an enemy to God, and deserve everlasting punishment. For the sin of rebellion, countless angels were justly cast into the endless torments of hell. Doubtless in that abode of woe there are souls that have not committed as many sins as I. The hour of my death may not be far off. God in His mercy now gives me time for repentance. Let me do so at once and with all my heart!

Let me repent too of my many venial sins, for thereby 1 have weakened love of God in my heart and disposed myself for mortal sin. Moreover, by them I have incurred a loss of God’s grace and made myself deserving of temporal punishment here on earth and in the next world in purgatory.

2. God’s Benefits to Me

What more could God do for me than He has done? He created me out of nothing. He made me in His own image and likeness. He destined me to share His own happiness eternally. He redeemed me with the Precious Blood of His Divine Son. While leaving millions in infidelity and heresy, He made me a Catholic. He has loaded me with countless benefits in the order of nature and of grace. In spite of my ingratitude, He has conferred on me many means of salvation. “Hear, ye heavens,” He exclaims by the Prophet, “I have brought up children and exalted them, but they have despised me” (Isa. 1:2).

3. The Love of Jesus Christ

In spirit I behold my loving Redeemer hanging on the Cross. His sacred Hands and Feet are pierced with nails! His Head is crowned with thorns! His virginal Body Is all mangled and bleeding! What has reduced the Immaculate Lamb of God to this sad state? My sins! It was for me that He became Man! It was to atone for my sins that He died a shameful death! Every time I have sinned I have renewed His Passion and Death! “They crucify again the Son of God, and make a mockery of Him” (Heb. 6:6).

Prayers before Confession

Act of Contrition and Purpose of Amendment

O my God! I am heartily sorry for having offended Thee, and I detest all my sins because I dread the loss of heaven and the pains of hell; 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 confess my sins, to do penance, and to amend my life. Amen.

O God, come to my assistance: O Lord, make haste to help me!

Prayer before a Crucifix (or Image of Jesus Crucified)

Behold, O good and sweetest Jesus, I cast myself upon my knees in Thy sight, and with the most fervent desire of my soul I pray and beseech Thee to impress upon my heart lively sentiments of faith, hope and charity, true repentance for my sins and a firm purpose of amendment: whilst with deep affection and grief of soul I ponder within myself and mentally contemplate Thy five most precious Wounds, having before mine eyes that which David, the prophet, long ago spoke in Thine own person concerning Thee, my Jesus: They have pierced My hands and My feet; they have numbered all My bones (Ps. 21:17, 18).

An Indulgence of 10 years; plenary indulgence if, moreover, they go to Confession, receive Holy Communion and pray for the intentions of the Sovereign Pontiff. (“Raccolta,”201.)

Prayer of St. Gertrude

O sweetest Jesus, who in Thy loving desire for our salvation hast instituted the Sacrament of Penance for the consolation of all sinners, that by its virtue we might be cleansed from our iniquities, and recover the graces we have lost; behold me, a most wretched sinner, who have offended Thee again by many sins and defiled my soul with many stains, now come back once more to Thee, resolving to receive this most munificent sacrament with the steadfast hope that Thou wilt grant me the remission of all my sins, and to accuse myself with profound humility and contrition of soul before the priest, Thy representative, of all and each of my sins, in so far as I can recall them to my mind; nor will I knowingly hide any mortal sin, however vile and shameful it be.

I desire to include in this confession all those sins which I cannot now recall to my memory, and all my venial sins. I confess them all to Thee as to my great High Priest; and in the presence of all the court of heaven, I avow and proclaim myself a perfidious wretch and traitor against Thine adorable Majesty.

I beseech Thee, therefore, O most merciful Father, that Thou wouldst vouchsafe to look on me, a miserable sinner, with that eye of compassion wherewith Thou didst look upon Thy Son when He fell on His Face in the Garden of Olives, crushed to the earth by the sins of all mankind, and graciously to hear me while I implore Thy pardon. And to supply what is lacking to my most imperfect contrition, I offer Thee that overwhelming grief which Thine only-begotten Son endured throughout His life while on earth in His sweetest Heart by reason of the sins of the world, and especially when in the Garden of Olives the extremity of His anguish wrung from Him the sweat of Blood; beseeching Thee that Thou wouldst cleanse my soul from all its defilements in that most holy stream of His Precious Blood, and adorn it with a purity whiter than snow. Amen.

Short and Efficacious Act of Contrition

By St. Mechtilde

O sweet Jesus, I grieve for my sins! Vouchsafe to supply whatever is lacking to my true sorrow, and to offer for me to God the Father all the grief which Thou hast endured because of my sins and those of the whole world. Amen.

Instructions for Confession

1. As soon as you enter the confessional, kneel and make the Sign of the Cross saying: “Bless me. Father, for I have sinned;” while the priest, blessing you, says: “May Our Lord be in your heart and on your lips that you may worthily confess all your sins. In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.” 2. State how long a time it is since your last confession; if you failed to perform your penance, mention it. 3. Accuse yourself of your sins in any way you can best remember them. It is good to mention first any that you may find difficult to confess. 4. When you finish, say: “For these and the sins I do not now remember, and for all the sins of my past life, especially... (mention a sin against some commandment or virtue) I am heartily sorry, and humbly beg pardon of God, and penance and absolution from you, my spiritual Father.” 5. Listen attentively to the advice of the confessor, and the penance he gives. 6. Make a fervent act of contrition while he pronounces the absolution. 7. When ready to leave, thank the priest.

Prayers after Confession

Psalm 102

Bless the Lord, O my soul! And let all that is within me bless His holy Name!

Bless the Lord, O my soul! And never forget all He hath done for thee

Who forgiveth all thy iniquities; and healeth all thy diseases.

Who redeemeth thy life from destruction; and crowneth thee with mercy and compassion.

The Lord is compassionate and merciful; long-suffering and plenteous in mercy.

He hath not dealt with us according to our sins; nor rewarded us according to our iniquities.

As far as the east is from the west; so far hath He removed our iniquities from us.

As a father hath compassion on his children; so hath the Lord compassion on them that fear Him.

For He knoweth our frame; He remembereth that we are dust.

Bless the Lord, all His angels! Ye ministers of His that do His will.

Bless the Lord, all His works, in every place of His dominion; O my soul, bless thou the Lord.

Prayer of Thanksgiving

St. Gertrude

O almighty and merciful God, whose mercy is boundless, and the riches of whose goodness are infinite, I give Thee thanks with all my mind and heart for the amazing and exceeding goodness which Thou hast now shown me, in so graciously pardoning all my sins, and restoring me to Thy grace and favor. Blessed be Thy Divine compassion, O my God, and blessed be the incomprehensible love of Thy beloved Son, which constrained Him to institute so gentle and so mighty a remedy for our sins. Wherefore, in union with all the thanksgivings which have ever ascended to Thee from truly penitent hearts, I sing aloud Thy glad praises on behalf of all in heaven, on earth and in purgatory for ever and ever. Amen.

Prayer before Performing the Sacramental Penance

St. Gertrude

Since I have so grievously insulted Thee, O most tender and loving God, by my many sins and negligences, I am now ready to make perfect satisfaction to Thy Divine Justice to the utmost of my ability. To this end 1 will faithfully and most reverently perform the penance appointed me by my confessor in Thy Name. Would that I could perform it with such great devotion and love as to give Thee an honor and delight greater than the insult and outrage of my sins! That this may be so, I unite and blend my penance with all the works of satisfaction which Thy beloved Son accomplished during the thirty-three years of His life on earth; and in union with His fastings, His watchings, and His prayers, I offer this my penance and my prayer. Look, therefore, O most loving Father, on me, Thy most bounden debtor, now prostrate before Thy feet, desiring to make Thee adequate satisfaction and reparation for all the insults and injuries I have offered Thee, and grant me the strength and the grace to say this prayer according to Thy most holy Will. Amen.

Now, perform your sacramental penance, and then say: O most loving Father, I offer Thee my confession and my satisfaction in union with all the acts of penance which have ever been offered to the glory of Thy holy Name; beseeching Thee to accept it, and to render it availing through the merits of the Passion of Thy beloved Son, and through the intercession of the Blessed Virgin Mary, and of all the holy Apostles, Martyrs, Confessors and Virgins. Whatever has been lacking to me in sincere and earnest preparation, in perfect contrition, in frank and clear confession, I commend to the most loving Heart of Thy only-begotten Son, that Treasury of all good and all grace, from whose overflowing abundance all debts to Thee are fully acquitted; that through It all my negligences and defects in the reception of this most holy Sacrament may be fully and perfectly supplied, to Thy everlasting praise and glory, and that Thou mayest effectually absolve me in heaven, even as Thy minister has, with Thy authority, absolved me here on earth. Through Christ our Lord. Amen.