The streams of that same mercy flow still, ceaselessly, in the Sacrament of Penance. It is worth while pondering here in my prayer this question: What would have become of me if there was no such Sacrament? Let me summon up the memory of my sins, trying to realize the sheer insanity of the risk I took, and then let me pour out my heart in acts of thanksgiving. "The mercies of the Lord that we are not consumed!"
Confession is not a "free pardon." NonCatholics sometimes tell us it is; we can sin as much as we please, then go to Confession, receive absolution, and begin all over again to sin. No sinner can receive a valid absolution unless he is properly disposed. If he comes to Confession with mortal sin on his soul, it is not enough to confess it; it is vitally necessary that he bring also a sincere, supernatural sorrow. And this sorrow must be able to stand a test. It is to be expressed, not in mere words, but in the firm determination to avoid a repetition of the sin.
This determination, in its turn, demands a resolve to keep clear of the occasion of sin of the persons or places or things that are morally certain to break down one's resistance. Unless the penitent have this resolve, the formula of absolution pronounced over him is worthless. True, under stress of temptation, he may forget his promise, go back to the occasion, and sin again. This does not necessarily mean that he is now insincere as he kneels here in Confession. At this time, at least, it is imperative that he have his mind made up to abandon his sin and to step clear of the danger, insofar as that is possible.
There may be times when it is not possible to avoid the danger. For these God will provide, if the penitent perseveres in prayer, in the practice of selfdenial, in the use of the sacraments. But if, without such necessity, he walks openeyed into "a free proximate occasion of mortal sin," it is clear he proves himself willing to sin again.
It is necessary to lay much stress on the purpose of amendment, especially in a meditation like this. So weak we are and so ready to frame excuses, that we might presume on God's mercy, blandly promising ourselves a good Confession after we have enjoyed our sin. Apart from the black ingratitude of such an attitude, it is fraught too with immense danger. Or we might get into slipshod habits of making careless Confessions; Our Lord warns us that Confession is a serious undertaking, a sacrament that could easily be abused if the penitent was to stifle his conscience and forget the imperative need of a purpose of amendment. St. Liguori maintains that the greater number of Confessions that are bad, are bad because of the lack of purpose of amendment.
Jesus Christ is still "easy to forgive sin." Only in the day of judgment will it be made known what comfort and encouragement, what direction, what incentive to holiness, have been found by sinners in this sacrament of mercy. "This, My son, was dead and is come to life again; was lost and is found."
Summary:
1. The mercy of God in theory.
2. Perfectly consistent in actual practice.
3. The mercy of God enduring in our day.
Thought:
My place in the procession of repentant sinners.