Many abuse Penance and Reconciliation and thus will fall

Distortions of the Sacrament of Penance and Reconciliation do not result in Absolution

Throughout history some Catholics have been tempted by the thought that they can continue to sin if only they periodically go to Confession, through the sacrament of Reconciliation. Some of them even think their sins are “venial” and therefore not in need of confession. And there is the occasional priest who is complicit in a cycle of forgiveness, knowing that he is aiding and abetting an ongoing condition of sin. This is a reminder that under these conditions neither the confession is valid nor is the priestly giving of forgiveness. In fact, the deliberate and knowing attempt to use Reconciliation in this manner is a mortal sin by both parties. I’m not trying to discourage people from going to the sacrament of Reconciliation, far from it, I think it is needed more frequently than ever. But I am warning people that Reconciliation cannot be used as a “forgiveness check kiting scheme.”

Here are some informative paragraphs from the Catechism of the Catholic Church:

1450 “Penance requires…the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction.

1451 Among the penitent’s acts contrition occupies first place. Contrition is “sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again.”

(My comment: Obviously being contrite during that confession but planning to commit the same sin again is not contrition and this does not qualify for forgiveness.)

1452 When it arises from love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.

1453 The contrition called “imperfect” (or attrition”) is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin’s ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.

(My comment: These two above paragraphs recognize the two “mindsets” of people about to attend Reconciliation. One is the perfect state of mind, and one is an imperfect state of mind, but one that is recognized to be a step in the right direction. Notice there is not a third option, which is to go to confession as insurance or coverage over a pattern of ongoing sinning, either venial or grave sin.)

1458 Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father’s mercy, we are spurred to be merciful as he is merciful:

Whoever confesses his sin… is already working with God. God indicts your sins; if you also indict them, you are joined with God…
When you begin to abhor what you have made, it is then that your good works are beginning, since you are accusing yourself of your evil works.

(My comment: One of the biggest threats to the souls of millions of people today is that they think that grave sins that they are committing are venial sins. For example anger, blasphemy, envy, hatred, malice and sins against hope, love and faith are GRAVE sins. What follows is an example of a societal ill that people do not understand that it is a GRAVE sin, not a venial sin.)

2539 Envy is a capital sin. It refers to the sadness at the sight of another’s goods and the immoderate desire to acquire them for oneself, even unjustly. When it wishes grave harm to a neighbor it is a mortal sin:

St. Augustine saw envy as “the diabolical sin.” “From envy are born hatred, detraction, calumny, joy caused by the misfortune of a neighbor, and displeasure caused by his prosperity.”

2540 Envy represents a form of sadness and therefore a refusal of charity; the baptized person should struggle against it by exercising good will. Envy often comes from pride; the baptized person should train himself to live in humility:

Would you like to see God glorified by you? Then rejoice in your brother’s progress and you will immediately give glory to God. Because his servant could conquer envy by rejoicing in the merits of others, God will be praised.

(My comments: A venial sin would be a pang of regret felt momentarily and as part of “human nature” toward someone who is better off than oneself. All other forms of envy are a GRAVE sin, especially if it leads to a continual state of mind of envy or actions against the person who is envied. Then it becomes MORTAL and is a disassociation from God’s salvation. How many people do you know who are continually envious? They are in a state of GRAVE MORTAL sin. And there are no “offsetting insurance policies.” For example you cannot “pay off” envy you have toward a person by being particularly charitable to another person. There are no offsetting of sin and charity like a ledger book. That is an offense against God in the form of the Holy Spirit.)

1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must “make satisfaction for” or “expiate” his sins. This satisfaction is also called “penance.”

(My comment: Again, if you have wronged a neighbor, you must restore the relationship to both the neighbor completely and in total, and also with God. Lavishing donations on the neighbor’s favorite charity is not restoring the relationship with the neighbor. The sacrament of Reconciliation without actually fixing the harm done to the neighbor is not valid, especially if the harm to the neighbor is part of an ongoing condition of their suffering.)

1466 The confessor is not the master of God’s forgiveness, but its servant. The minister of this sacrament should unite himself to the intention and charity of Christ. He should have a proven knowledge of Christian behavior, experience of human affairs, respect and sensitivity toward the one who has fallen; he must love the truth, be faithful to the Magisterium of the Church, and lead the penitent with patience toward healing and full maturity. He must pray and do penance for his penitent, entrusting him to the Lord’s mercy.

(My comment: Obviously the confessor must not think that he has extra insight or ability to grant Penance that is beyond what Christ has intended. Penance granted by a personal “crime and sin enabling priest” are invalid, obviously, and incurs GRAVE MORTAL sin on both the confessor and the “would be penitent.”)

2092 There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God’s almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit.)