Kurgan is wrong about confession and the forgiveness of sins
UTTER STUPIDITY
Does the kurgan really know that little about the Sacraments and sacramental theology? Sure seem like it.
Confession forgives all venial and mortal sins, reconciles you with the Church, restores sanctifying grace, and if you die in that state you go to heaven. Kurgan adds to his nonsense:
Don't believe me? That's fine. Here's proof from:
1 - the 1917 Code of Canon law,
2 - the Council of Trent,
3 - St. Thomas Aquinas,
4 - the Catechism of the Council of Trent, and
5 - The recent Catechism of the Catholic Church
1 - 1917 Code of Canon Law - Canon 856
No one burdened by mortal sin on his conscience, no matter how contrite he believes he is, shall approach holy communion without prior sacramental confession; but if there is urgent necessity and an supply of ministers of confession is lacking, he shall first elect an act of perfect contrition. (You have to go to confession to remove all mortal sins before receiving the Eucharist).
2 - The Council of Trent - Session 14, canons 1 and 3 (just like concerning the sacrament of Holy Orders, we will see how the kurgan is himself a heretic with his beliefs)
Canon 1 - If any one shall say, that in the Catholic Church penance is not truly and properly a sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they fall into sin after baptism; let him be anathema. (in other words, believing that confession doesn't remove mortal sins makes one a heretic)
Canon 3 - if any one shall say, that those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins ye shall remit, they are remitted unto them, and whose sins ye shall retain, they are retained, are not to be understood of the power of remitting and of retaining sins in the sacrament of Penance, as the Catholic Church has always from the beginning understood them; but wrests them, contrary to the institution of this sacrament, to the power of preaching the Godpel; let him be anathema. (Once again, if you believe that confwession does not remit all sins, venial and mortal, you are a heretic)
3 - St. Thomas Augustine, Summa Theologica - 3 Articles
Whether confession delivers one from the death of sin?
Objection 1: It would seem that confession does not deliver one from the death of sin. For confession follows contrition. But contrition sufficiently blots out guilt. Therefore confession does not deliver one from the death of sin.
Objection 2: Further, just as mortal sin is a fault, so is venial. Now confession renders venial that which was mortal before, as stated in the text (Sent. iv, D, 17). Therefore confession does not blot out guilt, but one guilt is changed into another.
On the contrary, Confession is part of the sacrament of Penance. But Penance deliver from guilt. Therefore confession does also.
I answer that, Penance, as a sacrament, is perfected chiefly in confession, because by the latter a man submits to the ministers of the Church, who are the dispensers of the sacraments: for contrition has the desire of confession united thereto, and satisfaction is enjoined according to the judgment of the priest who hears the confession. And since in the sacrament of Penance, as in Baptism, that grace is infused whereby sins are forgiven, therefore confession in virtue of the absolution granted remits guilt, even as Baptism does. Now Baptism delivers one from the death of sin, not only by being received actually, but also by being received in desire, as is evident with regard to those who approach the sacrament of Baptism after being already sanctified. And unless a man offers an obstacle, he receives, through the very fact of being baptized, grace whereby his sins are remitted, if they are not already remitted. The same is to be said of confession, to which absolution is added because it delivered the penitent from guilt through being previously in his desire. Afterwards at the time of actual confession and absolution he receives an increase of grace, and forgiveness of sins would also be granted to him, if his previous sorrow for sin was not sufficient for contrition, and if at the time he offered no obstacle to grace. Consequently just as it is said of Baptism that it delivers from death, so can it be said of confession.
Reply to Objection 1: Contrition has the desire of confession attached to it, and therefore it delivers penitents from death in the same way as the desire of Baptism delivers those who are going to be baptized.
Reply to Objection 2: In the text venial does not designate guilt, but punishment that is easily expiated. and so it does not follow that one guilt is changed into another but that it is wholly done away. For "venial" is taken in three senses [*Cf. FS, Q[88], A[2]]: first, for what is venial generically, e.g. an idle word: secondly, for what is venial in its cause, i.e. having within itself a motive of pardon, e.g. sins due to weakness: thirdly, for what is venial in the result, in which sense it is understood here, because the result of confession is that man's past guilt is pardoned.
Whether confession delivers from punishment in some way?
Objection 1: It would seem that confession nowise delivers from punishment. For sin deserves no punishment but what is either eternal or temporal. Now eternal punishment is remitted by contrition, and temporal punishment by satisfaction. Therefore nothing of the punishment is remitted by confession.
Objection 2: Further, "the will is taken for the deed" [*Cf. Can. Magna Pietas, De Poenit., Dist. i], as stated in the text (Sent. iv, D, 17). Now he that is contrite has the intention to confess. wherefore his intention avails him as though he had already confessed, and so the confession which he makes afterwards remits no part of the punishment.
On the contrary, Confession is a penal work. But all penal works expiate the punishment due to sin. Therefore confession does also.
I answer that, Confession together with absolution has the power to deliver from punishment, for two reasons. First, from the power of absolution itself: and thus the very desire of absolution delivers a man from eternal punishment, as also from the guilt. Now this punishment is one of condemnation and total banishment: and when a man is delivered therefrom he still remains bound to a temporal punishment, in so far as punishment is a cleansing and perfecting remedy; and so this punishment remains to be suffered in Purgatory by those who also have been delivered from the punishment of hell. Which temporal punishment is beyond the powers of the penitent dwelling in this world, but is so far diminished by the power of the keys, that it is within the ability of the penitent, and he is able, by making satisfaction, to cleanse himself in this life. Secondly, confession diminishes the punishment in virtue of the very nature of the act of the one who confesses, for this act has the punishment of shame attached to it, so that the oftener one confesses the same sins, the more is the punishment diminished.
This suffices for the Reply to the First Objection.
Reply to Objection 2: The will is not taken for the deed, if this is done by another, as in the case of Baptism: for the will to receive Baptism is not worth as much as the reception of Baptism. But a man's will is taken for the deed, when the latter is something done by him, entirely. Again, this is true of the essential reward, but not of the removal of punishment and the like, which come under the head of accidental and secondary reward. Consequently one who has confessed and received absolution will be less punished in Purgatory than one who has gone no further than contrition.
Whether confession opens paradise?
Objection 1: It would seem that confession does not open Paradise. For different sacraments have different effects. But it is the effect of Baptism to open Paradise. Therefore it is not the effect of confession.
Objection 2: Further, it is impossible to enter by a closed door before it be opened. But a dying man can enter heaven before making his confession. Therefore confession does not open Paradise.
On the contrary, Confession makes a man submit to the keys of the Church. But Paradise is opened by those keys. Therefore it is opened by confession.
I answer that, Guilt and the debt of punishment prevent a man from entering into Paradise: and since confession removes these obstacles, as shown above (AA[1],2), it is said to open Paradise.
Reply to Objection 1: Although Baptism and Penance are different sacraments, they act in virtue of Christ's one Passion, whereby a way was opened unto Paradise.
Reply to Objection 2: If the dying man was in mortal sin Paradise was closed to him before he conceived the desire to confess his sin, although afterwards it was opened by contrition implying a desire for confession, even before he actually confessed. Nevertheless the obstacle of the debt of punishment was not entirely removed before confession and satisfaction.
4 - The Catechism of the Council of Trent - Pages 71 - 72
The Church Has the Power of Forgiving Sins
On this point of doctrine, then, it is the duty of the pastor to teach that, not only is forgiveness of sins to be found in the Catholic Church, as Isaias had foretold in these words: The people that dwell therein shall have their iniquity taken away from them; but also that in her resides the power of forgiving sins; and furthermore that we are bound to believe that this power, if exercised duly, and according to the laws prescribed by our Lord, is such as truly to pardon and remit sins.
Extent of this Power:
All Sins That Precede Baptism
When we first make a profession of faith and are cleansed in holy Baptism, we receive this pardon entire and unqualified; so that no sin, original or actual, of commission or omission, remains to be expiated, no punishment to be endured. The grace of Baptism, however, does not give exemption from all the infirmities of nature. On the contrary, contending, as each of us has to contend, against the motions of concupiscence, which ever tempts us to the commission of sin, there is scarcely one to be found among us, who opposes so vigorous a resistance to its assaults, or who guards his salvation so vigilantly, as to escape all wounds.
All Sins Committed After Baptism
It being necessary, therefore, that a power of forgiving sins, distinct from that of Baptism, should exist in the Church, to her were entrusted the keys of the kingdom of heaven, by which each one, if penitent, may obtain the remission of his sins, even though he were a sinner to the last day of his life. This truth is vouched for by the most unquestionable authority of the Sacred Scriptures. In St. Matthew the Lord says to Peter: I will give to thee the keys of the kingdom of heaven; and whatsoever thou shalt bind upon earth, shall be bound also in heaven; and what- soever thou shalt loose on earth, shall be loosed also in heaven; and again: Whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose on earth, shall be loosed also in heaven.' Further, the testimony of St. John assures us that the Lord, breathing on the Apostles, said: Receive ye the Holy Ghost, whose sins you shall forgive they are forgiven them; and whose sins you shall retain, they are retained
Limitation of this Power:
It Is Not Limited As To Sins, Persons, Or Time
Nor is the exercise of this power restricted to particular sins. No crime, however heinous, can be committed or even conceived which the Church has not power to forgive, just as there is no sinner, however abandoned, however depraved, who should not confidently hope for pardon, provided he sincerely repent of his past transgressions.
Furthermore, the exercise of this power is not restricted to particular times. Whenever the sinner turns from his evil ways he is not to be rejected, as we learn from the reply of our Saviour to the Prince of the Apostles. When St. Peter asked how often we should pardon an offending brother, whether seven times, Not only seven times, said the Redeemer, but till seventy times seven.
It Is Limited As To Its Ministers And Exercise But if we look to its ministers, or to the manner in which it is to be exercised, the extent of this divine power will not appear so great; for our Lord gave not the power of so sacred a ministry to all, but to Bishops and priests only. The same must be said regarding the manner in which this power is to be exercised; for sins can be forgiven only through the Sacraments, when duly administered. The Church has received no power otherwise to remit sin. Hence it follows that in the forgiveness of sins both priests and Sacraments are, so to speak, the instruments which Christ our Lord, the author and giver of salvation, makes use of, to accomplish in us the pardon of sin and the grace of justification.
Greatness of this Power
To raise the admiration of the faithful for this heavenly gift, bestowed on the Church by God's singular mercy towards us, and to make them approach its use with the more lively sentiments of devotion the pastor should Endeavour to point out the dignity and the extent of the grace which it imparts. If there be any one means better calculated than another to accomplish this end, it is carefully to show how great must be the efficacy of that which absolves from sin and restores the unjust to a state of justification.
5 - The current Catechism of the Catholic Church
1037 God predestines no one to go to hell;for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want "any to perish, but all to come to repentance"
1452 When it arises from a 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.
1456 Confession to a priest is an essential part of the sacrament of Penance: "All mortal sins of which penitents after a diligent self examination are conscious must be recounted by them in confession, even if they are most secret and have been committed against the last two precepts of the Decalogue; for these sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly."
1457 According to the Church's command, "after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious sins at least once a year." Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession.
1496 The spiritual effects of the sacrament of Penance are:
- reconciliation with God by which the penitent recovers grace;
- reconciliation with the Church;
- remission of the eternal punishment incurred by mortal sins;
- remission, at least in part, of temporal punishments resulting from sin;
- peace and serenity of conscience, and spiritual consolation;
- an increase of spiritual strength for the Christian battle.
1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent." (Kurgan also does not differentiate between mortal and venial sins, or seem to know about these three conditions that are necessary for a sin to even be mortal, but I'll have to leave this for a future blog post. So much wrong, so little time.....)
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