I feel like my sins just piled up on me


#1

So here's the problem: I used to be very scrupulous about my thoughts, becase with a history of impurity that I fixed, I suffered from involuntary thoughts, but once I developed a better sense of judgement, it calmed down a bit. Now I've hit a roadblock because I was uncertain if in this one situation I committed mortal sin through lust, and now I worry that I rationalized it and then received the Eucharist, which would make me even more guilty. Should I go to confession anyways, and confess something that may or may not be mortal sins?


#2

do you want to take the chance that whatever it is might not be mortal?


#3

Well, I know when one is scrupulous, if they doubt something is a sin they're not supposed to confess it. But I suppose you can explain the situation to a priest in confession if that will make you feel better.


#4

[quote="Inwe86, post:3, topic:178912"]
Well, I know when one is scrupulous, if they doubt something is a sin they're not supposed to confess it. But I suppose you can explain the situation to a priest in confession if that will make you feel better.

[/quote]

well obviously the priests don't want you to to be talking about baseball in the confessional but if you think you did something wrong than yeah say it. And it does feel better once you have confessed it, really once its confessed honestly and whole-heartedly than you never have to worry about it again. I seriously doubt that any priest would be mad if you confessed something because you thought it was bad.


#5

Thanks for the responses guys. I can't imagine how annoying scrupulous people can be. I've been getting better at judging whether or not I've committed sin, but it's been about 6 months since my last confession, so I've become nervous. I really only go if it's for mortal or persistent sins. But I'll make sure I'll go before Sunday. Thanks and God bless.


#6

I. WHAT IS ONE OBLIGED TO CONFESS IN THE MATTER OF IMPURITY?

I will only observe here, in general, that it is necessary to confess not only all the acts, but also improper touches, all unchaste looks, all obscene words, especially when spoken with pleasure, or with danger of scandal to others. It is, moreover, necessary to confess all immodest thoughts.

Some ignorant persons imagine that they are bound only to confess impure actions: they must also confess all the bad thoughts to which they have consented. Human laws forbid only external acts, because men only see what is manifested externally; but God, who sees the heart, condemns every evil thought: Man sees those things that appear; but the Lord beholdeth the heart? This holds good for every species of bad thoughts to which the will consents. Indeed, whatever it is a sin to do, it is also in the sight of God a sin to desire. I said, thoughts to which the will consents. Hence, it is necessary to know how to determine when a bad thought is a mortal sin, when it is venial, and when it is not sinful at all. In every sin of thought there are three things: the suggestion, the pleasure, and the consent.

i. The suggestion is the first thought of doing an evil action that is presented to the mind. This is no sin; on the contrary, when the will rejects it we merit a reward. "As often," says St. Antonine, "as you resist, so often you are crowned." Even the saints have been tormented by bad thoughts. To conquer a temptation against chastity, St. Bernard threw himself among thorns, St. Peter of Alcantara cast himself into an icy pool. Even St. Paul writes that he was tempted against purity. There was given me a sting of my flesh, an angel of Satan to buffet me." He several times implored the Lord to deliver him from temptation. 'For which thing thrice I besought the Lord that it might depart from me.' The Lord refused to free him from the temptation, but said to him: My grace is sufficient for thee." And why did God refuse to remove the temptation? That, by resisting it, the saint might gain greater merit. For power is made perfect in infirmity? St. Francis de Sales says that when a thief knocks at the door outside, it is a sure sign he has not yet got in; thus when the devil tempts us we have a strong proof that the soul is in the state of grace. St. Catharine of Siena was once assailed by the devil for three days with impure temptations; after the third day our Lord appeared to her in order to console her. She said to him: "Ah, my Saviour, where hast Thou been these three days?" He replied: "I was in your heart to give you strength to resist the temptation by which you were attacked." He then showed her that her heart had become purer than it was before.

  1. After the suggestion comes the pleasure. When a person is not careful to banish the temptation immediately, but stops to reason with it, the thought instantly begins to delight him, and give him pleasure, and thus draws the person on to give his consent to it. As long as the will withholds the consent, the sin is only venial, and not mortal. But if the soul does not then turn to God, and make an effort to resist the pleasure, it will easily go on to give its consent. "Unless," says St. Anselm, "a person repel the pleasure, it passes into consent, and kills the soul." A woman who had the reputation of a saint was tempted to sin with one of her servants; she neglected to banish the thought instantly, and so in her heart consented, and fell into sin, but only in thought. She afterwards fell into a more grievous sin, for she concealed in confession the complacency she had taken in the bad thought, and died miserably. But because she was believed to be a saint, the bishop had her buried in his own chapel. On the morning after her burial she appeared to him, enveloped in flames, and confessed, but without profit, that she was damned on account of the bad thought to which she had consented.

  2. The soul loses the grace of God and is condemned to hell the instant a person consents to the desire of committing sin, or delights in thinking of the immodest action as if he were then committing it. This is called morose delectation, which is different from the sin of desire.


#7

My dear Christians, be careful to banish these bad thoughts, by instantly turning for help to Jesus and Mary. He who contracts the habit of consenting to bad thoughts exposes himself to great danger of dying in sin, for the reason that it is very easy to commit sins of thought. In a quarter of an hour a person may entertain a thousand wicked desires, and for every evil desire to which he consents he deserves hell. At the hour of death the dying cannot commit sins of action, because they are unable to move; but they can easily indulge sins of thought, and the devil suggests every kind of wicked thought and desire to them when they are in that state. St. Eleazar, as Surius relates, was so violently and frequently tempted by bad thoughts at the hour of death, that he exclaimed: " Oh, how great is the power of the devils at the hour of death!" The saint, however, conquered his enemies, because he was in the habit of rejecting bad thoughts; but woe to those who have acquired a habit of consenting to them! Father Segneri tells us of a man who during his life had often consented to bad thoughts. At the hour of death he confessed his sins with great compunction, so that every one regarded him as a saint; but after death he appeared and said that he was damned; he stated that he made a good confession, and that God had pardoned all his sins; but before death the devil represented to him that, should he recover, it would be ingratitude to forsake the woman who loved him so much. He banished the first temptation: a second came; he then delayed for a little, but in the end he rejected it: he was assailed by a third temptation, and consented to it. Thus, he said, he had died in sin, and was damned.

My brother, do not say, as many do, that sins against chastity are light sins, and that God bears with them.

  • St. Alphonsus Maria de Liguori, Bishop & Doctor of the Church

To abstain from sinful actions is not sufficient for the fulfillment of God's law. The very desire of what is forbidden is evil.'

  • St. John Baptist de la Salle

The above shows that we must hate sinful desires with passion and fervor to overcome them, rather than fall into morose delectation, or the sin itself.

So hate the sin passionately, and feel disgusted about it instead of desiring it. There's more than one great sermon that also details level of consent on ' Audio Sancto' below, one is entitled 'War Against Temptation'.

Whenever you are tempted remember who you are inside with Christ, and separate it from the temptation that often may come from devils. Then you can peacefully fight the filth, because it is not of your own desire, you despise it, however it comes up, and are desiring to repel it and form new habits of thought to do this. :)


#8

It’s always a good idea to confess something that you are not sure of. If you have to think about whether it’s a mortal sin or not, then you should just confess it to be on the safe side. Also, I recommend going to confession more often. It is a wonderful sacrament and it gives us spiritual strength. I suffer from impurity myself. Whenever I fall I try to go to confession as soon as possible. The battle is futile if you are not in a state of grace. So try and make it habit of going like twice a month, or even once a month. Even if you’re not in a state of mortal sin. I hope this helps!


#9

maybe it’s safer to go :slight_smile: just in case…


#10

I have had this problem as well. I always found it was better to just refrain from communion and then go to confession even if I wasn't sure. It always turned out that I felt like crud for not taking the necessary precautions. I mean if I really believe that is Jesus' Body and Blood even if I had the faintest inkling that then I wouldn't have gone so then I started beating myself up over that. The lesson I learned: Just go to confession. At least you know you are ready to receive the Eucharist then.


#11

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