ASK FATHER: Frequency of confession and confession of venial sins

From a reader…

QUAERITUR:

During confession recently the priest told me I don’t have to confess venial sins, because receiving the Eucharist takes them away. He also said I don’t have to go to confession more than once a month (it was two weeks since my last confession). Are these things true? I’d like to hear your perspective on this. Thank you.

Venial sins are sins and they are valid matter for the Sacrament of Penance. The priest is correct in saying that venial sins can be forgiven through reception of Communion in the state of grace, along with other means as well.

Regarding the priest’s “advice” about going “more than once a month… that seems to me to be a bit imprudent to tell a penitent. People should go to confession as often as they need to go.

That said, I don’t know you and I don’t know that priest. That priest isn’t a mind reader and neither am I.

It may be that he sensed in you – whom I do not know at all – a whiff of scrupulosity because you confessed venial sins. Again, I don’t know.

Strictly speaking, you are not obliged to confess all or any venial sins, although they may be confessed. Sometimes it is salutary to go to confession even when you are not aware of a mortal sin, because one of the effects of the sacrament is to strengthen you in regard to temptations. In a case like that, venial sins are valid matter for confession. In such a case, one might say to the priest that you desire the strengthening of the sacrament against some temptation.

Since we are on the topic, and I mentioned “other means as well”, we could review ways in which venial sins can be forgiven. I don’t intend this to be completely exhaustive.

Venial sins are forgiven by any grace-moved act that turns the soul back toward God and away, at least implicitly, from the disorder of the sin. St. Thomas Aquinas’ key principle is that venial sin does not destroy sanctifying grace, as mortal sin does. Instead, it “clogs” or hinders the soul’s movement toward God. Therefore, it is removed by a movement of grace or charity, with at least virtual displeasure for sin. It need not involve explicit recollection of each venial sin.

The principal means by which venial sins are forgiven are these:

1. Sacramental confession. Venial sins may be confessed validly and profitably, though they are not required matter for confession as mortal sins are. The Council of Trent says venial sins “may be rightly and profitably” declared in confession, yet may be omitted without guilt and “can be expiated by many other remedies.”

2. Holy Communion, as the priest in question said. The Eucharist remits venial sins in those properly disposed. Trent calls it an “antidote” by which we are freed from “daily faults” and preserved from mortal sins. The Roman Catechism teaches that the Eucharist remits “lighter sins, commonly called venial,” though this presumes no obstinate attachment or prevailing delight in those sins.

3. All sacraments received fruitfully. Since the sacraments confer grace, St. Thomas says that “by all the sacraments of the New Law without exception” venial sins are remitted, insofar as grace is conferred and the soul is moved toward God.

4. Acts of contrition, charity, and penance. An act of contrition, an act of love of God, sincere sorrow, fervent prayer, or any real movement of charity can remit venial sin. St. Thomas Aquinas says no fresh infusion of habitual grace is required. A movement proceeding from grace is sufficient.

5. The Confiteor, striking the breast, and the Our Father. St. Thomas explicitly lists general confession, the beating of the breast, and the Lord’s Prayer, especially because in the Our Father we ask, “Forgive us our trespasses.”

6. Sacramentals and reverent devotional acts. The use of Holy Water, receiving episcopal blessings, prayers said in a dedicated church, and similar sacramentals remit venial sins, not mechanically, but insofar as they stir reverence, penance, and charity.

7. Fasting, prayer, almsgiving, works of mercy, reconciliation, and bearing suffering. These are the traditional penitential works and works of mercy. The Roman Catechism, following Scripture and the Fathers, names fasting, prayer, and almsgiving as principal forms of penance, and also mentions reconciliation with one’s neighbor, tears of repentance, charity, reading Scripture, reciting the Roman Breviary or Liturgy of the Hours, and sincere worship as contributing to forgiveness.

A couple points. First, venial sins are not forgiven while the will remains attached to them. Second, the guilt of venial sin may be remitted without all the temporal punishment being remitted. Aquinas makes this distinction explicitly. These acts remove guilt, but the remission of punishment depends on the fervor of charity aroused.

In sum, venial sins are forgiven by confession, Holy Communion, fruitful reception of the sacraments, acts of contrition and charity, the Our Father, penitential works, and sacramentals, provided there is at least implicit repentance and no actual attachment to the sin.

Everyone…

GO TO CONFESSION!