Chapter 62
Q. 755. {196} What kind of sorrow should we have for our sins?
A. The sorrow we should have for our sins should be interior, supernatural, universal, and sovereign.
Q. 756. {197} What do you mean by saying that our sorrow should be interior?
A. When I say that our sorrow should be interior, I mean that it should come from the heart, and not merely from the lips.
Q. 757. {198} What do you mean by saying that our sorrow should be supernatural?
A. When I say that our sorrow should be supernatural, I mean that it should be prompted by the grace of G.o.d, and excited by motives which spring from faith, and not by merely natural motives.
Q. 758. What do we mean by "motives that spring from faith" and by "merely natural motives" with regard to sorrow for sin?
A. By sorrow for sin from "motives that spring from faith," we mean sorrow for reasons that G.o.d has made known to us, such as the loss of heaven, the fear of h.e.l.l or purgatory, or the dread of afflictions that come from G.o.d in punishment for sin. By "merely natural motives" we mean sorrow for reasons made known to us by our own experience or by the experience of others, such as loss of character, goods or health. A motive is whatever moves our will to do or avoid anything.
Q. 759. {199} What do you mean by saying that our sorrow should be universal?
A. When I say that our sorrow should be universal, I mean that we should be sorry for all our mortal sins without exception.
Q. 760. Why cannot some of our mortal sins be forgiven while the rest remain on our souls?
A. It is impossible for any of our mortal sins to be forgiven unless they are all forgiven, because as light and darkness cannot be together in the same place, so 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 one mortal sin expels all grace.
Q. 761. {200} What do you mean when you say that our sorrow should be sovereign?
A. When I say that our sorrow should be sovereign, I mean that we should grieve more for having offended G.o.d than for any other evil that can befall us.
Q. 762. {201} Why should we be sorry for our sins?
A. We should be sorry for our sins because sin is the greatest of evils and an offense against G.o.d our Creator, Preserver, and Redeemer, and because it shuts us out of heaven and condemns us to the eternal pains of h.e.l.l.
Q. 763. How do we show that sin is the greatest of all evils?
A. We show that sin is the greatest of evils because its effects last the longest and have the most terrible consequences. All the misfortunes of this world can last only for a time, and we escape them at death, whereas the evils caused by sin keep with us for all eternity and are only increased at death.
Q. 764. {202} How many kinds of contrition are there?
A. There are two kinds of contrition; perfect contrition and imperfect contrition.
Q. 765. {203} What is perfect contrition?
A. Perfect contrition is that which fills us with sorrow and hatred for sin, because it offends G.o.d, who is infinitely good in Himself and worthy of all love.
Q. 766. When will perfect contrition obtain pardon for mortal sin without the Sacrament of Penance?
A. Perfect contrition will obtain pardon for mortal sin without the Sacrament of Penance when we cannot go to confession, but with the perfect contrition we must have the intention of going to confession as soon as possible, if we
Q. 767. {204} What is imperfect contrition?
A. Imperfect contrition is that by which we hate what offends G.o.d because by it we lose heaven and deserve h.e.l.l; or because sin is so hateful in itself.
Q. 768. What other name is given to imperfect contrition and why is it called imperfect?
A. Imperfect contrition is called attrition. It is called imperfect only because it is less perfect than the highest grade of contrition by which we are sorry for sin out of pure love of G.o.d's own goodness and without any consideration of what befalls ourselves.
Q. 769. {205} Is imperfect contrition sufficient for a worthy confession?
A. Imperfect contrition is sufficient for a worthy confession, but we should endeavor to have perfect contrition.
Q. 770. {206} What do you mean by a firm purpose of sinning no more?
A. By a firm purpose of sinning no more I mean a fixed resolve not only to avoid all mortal sin, but also its near occasions.
Q. 771. {207} What do you mean by the near occasions of sin?
A. By the near occasions of sin I mean all the persons, places and things that may easily lead us into sin.
Q. 772. Why are we bound to avoid occasions of sin?
A. We are bound to avoid occasions of sin because Our Lord has said: "He who loves the danger will perish in it"; and as we are bound to avoid the loss of our souls, so we are bound to avoid the danger of their loss. The occasion is the cause of sin, and you cannot take away the evil without removing its cause.
Q. 773. Is a person who is determined to avoid the sin, but who is unwilling to give up its near occasion when it is possible to do so, rightly disposed for confession?
A. A person who is determined to avoid the sin, but who is unwilling to give up its near occasion when it is possible to do so, is not rightly disposed for confession, and he will not be absolved if he makes known to the priest the true state of his conscience.
Q. 774. How many kinds of occasions of sin are there?
A. There are four kinds of occasions of sin: (1) Near occasions, through which we always fall; (2) remote occasions, through which we sometimes fall; (3) voluntary occasions or those we can avoid; and (4) involuntary occasions or those we cannot avoid. A person who lives in a near and voluntary occasion of sin need not expect forgiveness while he continues in that state.
Q. 775. What persons, places and things are usually occasions of sin?
A. (1) The persons who are occasions of sin are all those in whose company we sin, whether they be bad of themselves or bad only while in our company, in which case we also become occasions of sin for them; (2) the places are usually liquor saloons, low theaters, indecent dances, entertainments, amus.e.m.e.nts, exhibitions, and all immoral resorts of any kind, whether we sin in them or not; (3) the things are all bad books, indecent pictures, songs, jokes and the like, even when they are tolerated by public opinion and found in public places.
LESSON NINETEENTH.
ON CONFESSION.
Q. 776. {208} What is Confession?
A. Confession is the telling of our sins to a duly authorized priest, for the purpose of obtaining forgiveness.
Q. 777. Who is a duly authorized priest?
A. A duly authorized priest is one sent to hear confessions by the lawful bishop of the diocese in which we are at the time of our confession.
Q. 778. Is it ever allowed to write our sins and read them to the priest in the confessional or give them to him to read?
A. It is allowed, when necessary, to write our sins and read them to the priest, as persons do who have almost entirely lost their memory. It is also allowed to give the paper to the priest, as persons do who have lost the use of their speech. In such cases the paper must, after the confession, be carefully destroyed either by the priest or the penitent.
Q. 779. What is to be done when persons must make their confession and cannot find a priest who understands their language?
A. Persons who must make their confession and who cannot find a priest who understands their language, must confess as best they can by some signs, showing what sins they wish to confess and how they are sorry for them.
Q. 780. {209} What sins are we bound to confess?
A. We are bound to confess all our mortal sins, but it is well also to confess our venial sins.
Q. 781. Why is it well to confess also the venial sins we remember?
A. It is well to confess also the venial sins we remember (1) because it shows our hatred of all sin, and (2) because it is sometimes difficult to determine just when a sin is venial and when mortal.
Q. 782. What should one do who has only venial sins to confess?
A. One who has only venial sins to confess should tell also some sin already confessed in his past life for which he knows he is truly sorry; because it is not easy to be truly sorry for slight sins and imperfections, and yet we must be sorry for the sins confessed that our confession may be valid--hence we add some past sin for which we are truly sorry to those for which we may not be sufficiently sorry.
Q. 783. Should a person stay from confession because he thinks he has no sin to confess?
A. A person should not stay from confession because he thinks he has no sin to confess, for the Sacrament of Penance, besides forgiving sin, gives an increase of sanctifying grace, and of this we have always need, especially to resist temptation. The Saints, who were almost without imperfection, went to confession frequently.
Q. 784. Should a person go to Communion after confession even when the confessor does not bid him go?
A. A person should go to Communion after confession even when the confessor does not bid him go, because the confessor so intends unless he positively forbids his penitent to receive Communion. However, one who has not yet received his first Communion should not go to Communion after confession, even if the confessor by mistake should bid him go.
Q. 785. {210} Which are the chief qualities of a good Confession?
A. The chief qualities of a good Confession are three: it must be humble, sincere, and entire.