In recent years the practice of frequentconfession has been gravely neglected and even discouraged by those who assertthat little importance should be given to the frequent confession of venialsins. Such thinking, however, is alien to the Spirit of Christ and disastrousfor the Mystical Body of our Savior.1 In this essay I will attempt to explainthe meaning of the sacrament of Penance, indicate why and when the sacrament isnecessary, indicate how the sacrament should be approached, and provide anumber of reasons as to why the practice of frequent confession may beespecially beneficial.

The Catechism explains that Penance is the sacrament throughwhich those who approach it obtain "pardon from God's mercy for the offensecommitted against him, and are, at the same time, reconciled with the Churchwhich they have wounded by their sins and which by charity, by example and byprayer labors for their conversion."2

While the sacrament of Baptism is effective in removingoriginal sin, concupiscence, the effect of original sin remains. Christians,therefore, are still inclined toward sin and do, in fact, sin. Aptly, if notdramatically, the Church Fathers refer to the sacrament of Penance as the"second plank [of salvation] after the shipwreck which is the loss of grace."3

Penance is the sacrament of the new law whereby all sinscommitted after Baptism are forgiven those who approach the sacrament in theproper disposition and who receive absolution from an authorized priest. Thesacrament of Penance is often called the sacrament of confession, then, sinceit is a practice by which one confesses, in a profound sense, his sins to apriest.

Officially, the Church requires one to confess serious sins at least once ayear. As well the Church strictly insists that, except for a grave reason,sacramental absolution of serious sins must precede the reception of HolyCommunion, for while the Eucharist is the source of all grace, it is notdirectly ordained for the forgiveness of mortal sins.4 Holy Mother Church alsorequires that children confess before receiving Christ in the Eucharist for thefirst time.5

The Church teaches that confession is required only formortal sins as they destroy sanctifying grace, cause the supernatural death ofthe soul and wound ecclesial communion. Mortal sin not only damages but breaksour union with God. Confession is always necessary in such instances because itrestores sanctifying grace, it restores our friendship with God and leads theforgiven penitent toward reconciliation with himself, his brethren, the Churchand with all creation.6 In this sense, like the sacrament of the anointing ofthe sick, it is often referred to as a sacrament of healing.

While venial sins do not deprive the sinner of sanctifyinggrace, they weaken one's spiritual strength and also lower one's resistance toevil. Therefore, the Church strongly recommends that we regularly confess oureveryday minor faults (venial sins).

Deliberate venial sins speak to us about our own frailty.These are the sins "of which we are guilty in rash moments, on account of somepassing excitement, from want of reflection, through forgetfulness orthoughtlessness."7 Though it is not absolutely necessary, they are still sinswhich should be confessed. Often there are deep rooted reasons for suchtransgressions which can be brought to the surface by a qualified priest in theconfessional.

Religious who have already attained a higher degree ofperfection than the average person will usually confess, as a rule, notnecessarily every imperfection, but certain sins and faults which they havemade up their mind to conquer. Here the principle "non multa, sed multum"holds, i.e., not much, but well done. This refers primarily to sins that areparticularly difficult for an individual to overcome perhaps because ofpersonal temperament. The principle "non multa, sed multum" is especiallyrecommended to those who are somewhat apathetic in attaining virtue or forthose who continuously worry about having sufficient contrition for the sinsthey confessed.

For many, especially advanced souls, confession may center oneither a particular sin committed since their last confession, some inordinatepassion, practice or inclination, or even a specific Commandment that thepenitent is having trouble with.8 It is also worthwhile, in each frequentconfession, to accuse oneself in a general sense of all the sins of one's pastlife. This is closely linked to what is known as "universal contrition" which Iwill get to later.

Normally, imperfections such as "indeliberate and involuntarydistractions in prayer, manifestations of impatience, uncharitable thoughts andfeelings, aversions, rash judgments and such things . . . are not matter ofconfession."9

There are several benefits that we receive from frequentconfession. A practical benefit is that it helps us develop a correctlyinformed conscience. The "development of conscience is an essential part of thereligious and moral formation of a Christian. It goes on almost unnoticed,unsystematically, day by day."10 Nowadays secularization and moral relativismare threatening to push God completely out of our lives.

The first is to make a regular examination of conscience.Secondly, and in a more positive sense, it is necessary to focus more acutelyon our virtues. The goal is to eliminate sin and to grow in virtue. The moreoften we examine our conscience the more we will come to know ourselves andremember our faults. This in turn will not only enable us to bring more ofourselves to the sacrament but, through our own self-awareness, help us toavoid committing the same sins in the future.12

A spiritual benefit we receive from the sacrament of Penanceis that of sanctifying grace, which is communicated to the soul. Over and abovesanctifying grace we also receive a special sacramental grace that is conferredby the valid and fruitful reception of confession. These graces help to weakenconcupiscence and our inclination to sin. Not only are our sins forgiven in thesacrament but we are strengthened with the ability to fight against our eviltendencies.

Through frequent confession we also obtain from the priestdirection in the spiritual life which enables us to gradually overcome our badhabits and develop virtues. Just as the Jews needed Moses to guide themcontinually after they had been delivered from Egypt so Christians need someonerepresenting Christ whom they can trust and obey. The way of the interior lifeis often dark and difficult.13 No one should presume to be his own guide. St.Bernard has said, "the man who is his own teacher is the pupil of a fool."14

Further, the higher one ascends in the spiritual life thegreater are the pitfalls and deceptions. It is especially in this situationthat the penitent needs continued encouragement and advice so as to stayfocused with respect to his or her supernatural motives. Except, perhaps, forsomeone like St. Paul, progress in the spiritual life usually comes about onlygradually. This is why frequent confession is necessary. Under the guidance ofthe priest we are able to devote the proper attention to our individual sins aswell as our virtues. Accordingly, the so-called confession of devotion has beencalled the school that formed the great saints.15

As with the other sacraments, confession is an encounter withthe Lord. The more we frequent the sacrament the more opportunities we have "tospend time with the Lord in a special way. It is, in a sense, a private,personal appointment with Jesus."16 Moreover, the encounter that takes place insacramental confession "between man's misery and God's mercy is one of theconditions for gaining a plenary indulgence."17 Indulgences, depending onwhether they are partial or plenary remove either part or all of the temporarypunishment due to sin. They can be applied either to the individual in questionor to a soul in purgatory. This is because of the healing we receive in thesacrament, which unites us with all of the members of the mystical Body ofChrist. The Catechism thus speaks of how the penitent is strengthened in "theexchange of spiritual goods among all the living members of the Body of Christ,whether still on pilgrimage or in the heavenly homeland."18

There is also a psychological benefit attached to frequentconfession. Although it is not necessary to confess venial sins in theconfessional it is still a good practice to do so because through the spokenwords of the priest we receive a somewhat more tangible form of encouragementthan had we just gone to our room, for example, and confessed our sinsprivately. Just as two people who are in love need to hear the words "I loveyou" from time to time, it is also good once in a while for us to hear someonesay, "Your sins are forgiven, go in peace." "There is something reassuringabout the certitude of hearing someone tell us our sins are forgiven."19

In a similar manner it is perhaps equally important for us toverbally express our own inner thoughts, intentions, and desires. Many peopletoday spend exorbitant amounts of money on psychiatrists and psychologiststrying to get in touch with their inner selves so as to solve their everydayproblems. In the confessional we are reassured on two counts. First, becausethe priest, who represents Christ, is a trained expert in morality we can beconfident of his advice. Secondly, it is comforting to know that what we say inthe confessional can never be repeated outside of it by the priest. Because ofthe "sacramental seal" it is the grave duty of the priest to keep absolutelysecret all sins that are told in sacramental confession and anything else thatis told by the penitent and is related to the confession.

Another important advantage of confessing our venial sins isthat as a rule "our acts of contrition, of purpose of amendment and ofresolution to atone and do penance are much more carefully made when we go toconfession than in the case of the extra-sacramental forgiveness of venial sin,e.g., by means of an ejaculation or by the pious use of Holy Water."20

If our confession is to be valid and stimulating with respectto our spiritual growth we must approach the confession with a firm purpose notto repeat the same sins. Hence our purpose of amendment is an integral part ofgenuine contrition. Though an explicit act of amendment is not essential forthe valid reception of the sacrament of Penance, it is nonetheless desirablefor one's confession "to be really fruitful and so become for him a means tointerior progress and sanctity."21 St. Francis de Sales mentions that "it is anabuse to confess a sin in confession unless one's mind is made up to avoid itin future or at least to strive earnestly against it."22 It is also beneficialto approach the confessional with a positive purpose of amendment, i.e., apurpose that is directed toward attaining a particular virtue.23 When weconcentrate on things that are good and holy we are better disposed not to fallinto the same faults and weaknesses.

Itwould be quite futile, in making an act of amendment, to simply make a resolvenot to commit the same sin again. Usually this strategy is doomed to failure.The best procedure is for a person to make a simple resolve to fight againstpotential sins once he becomes conscious of them. One should be determined atsuch times to recollect oneself, ask the Lord for help, or perhaps make an actof patience. It is also a good idea, in making an act of amendment to formulatesome means that can be taken and which may be especially beneficial inovercoming a particular fault.

Contrition, which is intimately connected to our purpose ofamendment, is another aspect of confession without which there can be noforgiveness. Contrition extends only to known and deliberate transgressions,i.e., sins. "It suffices to have contrition in a general way for the negligenceand carelessness with which one has given way to venial sins."24 The person whomakes frequent confession is usually more concerned with pursuing holiness andis therefore likely to be interested in making a more fruitful confession.While imperfect contrition or attrition (the fear of punishment in this life orthe hereafter) is sufficient for a valid confession, perfect contrition is moredesirable. A person with perfect contrition thinks not only of himself but moreimportantly of the God whom he has offended by his sins and whom he should loveabove all things. True contrition, whether perfect or imperfect, is not rootedin our feelings but in our will.

"Universalcontrition," mentioned above, is "sorrow for and loathing of the sins of ourwhole past life."25 This is important in the practice of frequent confessionfor it makes us accustomed to look upon all our sins as the greatest of allevils. It is important to be continually sorry for our sins for as St. ThomasAquinas says, "It must always remain a source of regret to us that we havesinned."26 "Universal contrition" is recommended for those who confessfrequently because it excites us to make a real act of contrition and hencedisposes us to approach the sacrament with the proper reverence.

Satisfaction is also an integral part of the sacrament ofPenance. This involves penitential acts (prayer, fasting, almsgiving) that arenecessary for forgiveness and for the remittance of the temporal punishment dueto sin. The greater the penances imposed, the more fully our debts of temporalpunishment are cancelled and our purgatory shortened.27

Bishop Austin Vaughan, in mentioning the value of frequentconfession, stresses how in each confession the penitent acknowledges himselfto be, apart from sinful humanity, an individual sinner with personal sins forwhich he is responsible.29 As a result individual confession is required by theChurch. General absolution, which involves a number of penitents, is reservedfor cases of grave necessity or danger of death.

Bishop Vaughan also informs us that with each confession thepenitent affirms that God's mercy is always available to him, that it comes tohim from Christ (present in the priest), and that it reaches him through theChurch. Hence, the penitent also affirms that "the priest is God's minister ina unique way."30

The bishop also advises us that with each visit to theconfessional, the penitent importantly acknowledges to himself that he cannotsucceed in life on his own and that he, therefore, is in need of God's grace.The penitent is thus drawn more strongly toward reception of the Eucharist byfrequent confession.31

Although the sacrament of Penance is primarily reserved formortal sins it is, even for venial sins, extremely wise for each Catholic toadopt the habit of frequent confession. Many of the greatest saints receivedthe sacrament frequently. Pope Pius XII visited the sacrament every day.Through the sacrament of Penance our sins are forgiven and we receive greatconsolation of soul. Peace and serenity are also restored to the conscience. Ifwe approach the sacrament with a firm purpose of amendment, contrition and astrong desire to atone and do penance for our sins we will be well on our wayto sharing with these and all the saints the eternal banquet with Christ inheaven. The following selection from the encyclical Mystici Corporis Christi byPope Pius XII is an eloquent summation of the importance of frequentconfession:

For a constant and speedy advancement in the paths of virtuewe highly recommend the pious practice of frequent confession, introduced bythe Church under the guidance of the Holy Spirit; for by this means we grow ina true knowledge of ourselves and in Christian humility, bad habits areuprooted, spiritual negligence and apathy are prevented, the conscience ispurified and the will strengthened, salutary spiritual direction is obtained,and grace is increased by the efficacy of the sacrament itself."32

Mr. Paul Kokoski is an undergraduate student atMcMaster University in Hamilton, Ontario, where he is pursuing a degree inphilosophy. In addition, Mr. Kokoski is a correspondence student with theCatholic Distance University in Hamilton, Virginia. His last article in HPRappeared in October 2001.