Being a Catholic, I value a good confession. However, I do not know what a good confession is. I am blessed by going to a large parish with multiple priests. One priest does it a certain way and the other a different way. There does not seem to be a consistent delivery or process.

Here is what I do know. After talking to the priest, I will be absolved. Following that I will be absolved of past sins.

Here is what I would really like to know.

• If you forget to mention something, are those sins still absolved.
• If intentionally do not mention something, are they absolved.
• What constitute a thorough examination of the mind?

I am not catholic. Repentance is the realization that you've done something wrong, then endeavor to not do that anymore. You are ultimately responsible to god for the state of your soul, which is transformed by your obeying god's will for your life. Honestly, I don't think many people know what is his will, because they don't hear his voice. In the meantime, while you listen for it, attempt to rectify those things you believe are sins.
Isa 66:2 For all these things hath my hand made, and [so] all these things came to be, saith Jehovah: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.

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Originally Posted by Chilean Seabass

Being a Catholic, I value a good confession... There does not seem to be a consistant delivery or process...

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It's interesting that you use these words, because jesus delivered us from death, and the process of eternal life is repentance, with the aid of god's spirit of purity.

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Originally Posted by Chilean Seabass

[*]If you forget to mention something, are those sins still absolved.

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Generally, yes... with some exceptions

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Originally Posted by Chilean Seabass

[*]If intentionally do not mention something, are they absolved.

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No.

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Originally Posted by Chilean Seabass

[*]What constitute a thorough examination of the mind?

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Here is a good guide for examination of conscience:
Guide for Examination of Conscience for Confession of Sins

Finally, I think you should ask these same three questions of your local Priest :)

Thank you for the feedback. I am a very analytical person. I do use choice words. That you for picking up on that. I did review the link posted. I guess my main question is with item 1 of the list.

Examine your conscience - what sins have you committed since your last good confession.

I do tell the preist what I did. Sometimes much longer than others. However, it leads me to the second part. Did I tell everything? Sometimes things are forgotten. What if they are? How can the sins be absolved if they are not confessed? You can see my circular though process.

Yes, it's fear, and guilt. How can you grow from such things? If you want to move forward, just repent. If you don't know of what to repent, listen to the holy spirit inside you over time.

Rom 8:26 And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for [us] with groanings which cannot be uttered;
Rom 8:27 and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to [the will of] God.

That answered it all right there. Thank you for your thoughts and help. Scripture is the best reference for truth and guidance.

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Originally Posted by Chilean Seabass

Being a Catholic, I value a good confession. However, I do not know what a good confession is. I am blessed by going to a large parish with multiple priests. One priest does it a certain way and the other a different way. There does not seem to be a consistant delivery or process.
Here is what I do know. After talking to the priest, I will be absolved. Following that I will be absolved of past sins.
Here is what I would really like to know.

• If you forget to mention something, are those sins still absolved.
• If intentionally do not mention something, are they absolved.
• What constitute a thorough examination of the mind?

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Originally Posted by cogs

yes, it's fear, and guilt. how can you grow from such things? if you want to move forward, just repent. if you don't know of what to repent, listen to the holy spirit inside you over time.
Rom 8:26 And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for [us] with groanings which cannot be uttered;
Rom 8:27 and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to [the will of] God.

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I usually avoid threads requiring personal advice to keep from causing harm in some way. To dodge this problem I'll try to keep my understanding to the “technical” aspects of confession. I'll let you fill in the blanks for your particular situation.

It's the work of the Holy Spirit that moves the conscience. It is through Christ that sins are forgiven by God. I've been told that it's the motive of the penitent that is judged by Christ during Confession; in that if there is a sincere contrite verbal confession, venial sins not recalled, will be absolved. However, should these forgotten sins be recalled, it will do little harm to confess them at the next confession. It is my opinion that those sins intentionally not confessed, are not forgiven; and I want to stress that this is simply my opinion. The following is my understanding of the Roman Catholic view of confession (some of which is primarily for those not familiar with it) and hopefully will shed some light on the reasons for my response here.

All of the sacred Sacraments are the visible evidence using external materials of a conferred redemptive supernatural grace. The Sacrament of Penance (Confession) is one of seven Sacraments required of all baptized Christians based on Church Tradition and the Scriptures. It's important to know that the Sacrament of Penance, like the other sacraments, is an effectual outward sign of a restored grace. That is to say, the Sacrament causes of grace; it's not simply a memorial or badge of a professional rite, nor a fiduciary cause of justification. For the penitent, it's equally important to understand that Confession does not alter the temporal consequences of sin, nor does it imply a “right” to sin. As I've mentioned, the penitent should examine his errors in thoughts, words and deeds; in other words, Confession requires self-examination of the Conscience.

Matter, form, and effect are all a part of Confession; just as with the other sacraments. In the case of Confession however the matter is considered a proximate or remote matter. The Council of Trent treats the proximate matter as, “the acts of the penitent, namely contrition, confession, and satisfaction, are the quasi materia of this sacrament". Through the Bishop (remembering that Peters key has the power to bind or loosen), the priest is vested with the authority to absolve the sin through the form; “I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Ghost. Amen”. Other prayers may be said as the occasion may require but do not constitute the essence of the form. The effect is reconciliation with God. Thus the sin is forgiven and forgotten in God's eyes. (Cf. Council of Trent, Sess. XIV, c. 3).

I hold the opinion that God's graces of faith are supernatural gifts to mankind for salvation, requiring the cooperation of the recipient. Absolution, therefore, becomes a benevolent gift or an unwarranted gratuitous gift promised us by Christ to be administered through the Church [i.e. “whatsoever thou shalt loose on earth, it shall be loosed also in heaven" (Matthew 16:19)]. It is the supernatural sanctifying graces received through the sacraments whereby men are offered holiness. Sanctifying grace prepares for justification in that it predisposes one to holiness. Like any gift, there is an effort to reach out on the part of the benefactor, and an act of cooperation in the receipt of the gift; it takes two individuals, two distinct wills; one giving the other receiving. Thus, with Confession, the benevolent gift is the promise of forgiveness and the requitement becomes the self-examination, contrition, and the penance.

The examination of conscience should include the Ten Commandments, the doctrines of the Church, the seven cardinal sins, and the nine ways of participating in the sins of others. Some consider the seven cardinal sins, or the seven capital sins to be vainglory (pride), avarice, gluttony, lust, sloth, envy, anger, as discussed by St. Bonaventure and St. Thomas. The nine ways we participate in the sins of others is by counsel, by command, by consent, by provocation, by praise or flattery, by being partner in the sin, by silence, by concealment, by defending the ill done. In the first six of these ways the co-operation is positive; in the last three it is negative. (Cf. Can. 2209) as referenced by Rev. Thomas Slater, SJ., A MANUAL OF MORAL THEOLOGY , 5th ed. 1925, with Imprimatur. The penitent should always consider restitution for any harm done to others. If this becomes difficult the confessor should be consulted.


The development of a scrupulous conscience over long periods can be dangerous leaving the penitent with a “great trouble of mind, injures the health of body and soul, and sometimes drives its poor victim to desperation, so that he gives up all attempt to be good, or even loses his senses. “ (Cf. Rev. Thomas Slater, SJ., A MANUAL OF MORAL THEOLOGY , 5th ed. 1925, with Imprimatur). According to Father Slater this can cause the penitent to avoid confession, intentionally leave out part of the confession.

“Scruples commonly have reference either to past confessions, suggesting that they were not properly made, and were bad, or to temptations against some virtue, as faith or purity; or to one's actions in general, insinuating that they are sinful because not done with a proper motive, or for some other reason. With regard to the first class, the confessor will ask the penitent whether he is certain that he left out of his confession some grave matter, or that it was sacrilegious. Unless he can say that he is certain, he will tell him not to think of the past, to leave it with our good God, but to direct his thoughts to the present and future. Even if he says that he is certain that something serious was left out, or that he had not proper sorrow for his sins, the confessor after once or twice hearing him will forbid him to mention the past again.

One tempted against faith, purity, charity, or any other virtue, should be told that temptation is not sin, that sin is in the free consent of the will to evil, and that the best way to conquer such temptations is to despise them, to think as little as possible about them, and not to mention them in confession. “ (I had a problem with the latter case, not from scruples, but because I never had a clear understanding between temptations and sins.")

JoeT

JoeT777,
Excellent post.
Thanks much.
Peace and kindness.
Fred

Thank you Joe.

Chilean Seabass
Yes I also thank him.
Fred