§ 1. On The Remote Matter

The REMOTE matter, namely that about which the proximate matter is concerned in this Sacrament, is twofold: 1. necessary, which by precept must be subjected to the proximate matter; 2. sufficient only and free, which can indeed, but need not, be subjected to the proximate matter.

1655. Principles. I. The REMOTE matter of the Sacrament of Penance is sins committed after Baptism.¹⁴ Thus all.

It is said, 1. sins, whether mortal or venial; but not mere imperfections, for example that you have not responded to divine inspirations, that you have not done the good which you could, etc. For since these are opposed only to counsels, they do not have of their own nature the notion of sin

to be destroyed through penance.¹ - Except if accidentally they reach venial faults, as was said at n. 341.

It is said, 2. committed after Baptism; the reason is both because original sin and actual sins committed before Baptism are destroyed through Baptism itself, and because the power of the keys extends only to those who through Baptism are subjected to the Church.

It is asked: Whether and how sins must be confessed if, on account of doubt, BAPTISM IS REPEATED under condition?

Resp. 1. If he whose Baptism is to be repeated has already accused his sins in good faith, and was absolved from them, he is not bound to confess again. The reason is that, if the prior Baptism was valid, they have already been remitted through penance; but if otherwise, they will be remitted through Baptism.

2. If he has not yet accused the sins committed after doubtful Baptism, as happens among Protestants, he is bound to confess them; for if the prior Baptism was valid, the sins committed afterward cannot be destroyed through the repeated Baptism, as it is null. - Hence, when the Bishops of England asked: "Whether sacramental confession ought to be required from new converts in England, and whether it ought to be integral?" the Congregation of the HOLY OFFICE, on December 17, 1868, responded affirmatively to both, and that the Decree issued July 14, 1715, was to be given, in which namely it is contained: "that he is to be rebaptized under condition; and, Baptism having been conferred, let him confess the sins of his past life, and be absolved from them under condition."² (cf. n. 1833).

1656. II. The NECESSARY matter of Penance is all mortal sins not yet directly remitted through this Sacrament. - This is clear from Trent, which (sess. 14, cap. 5) declares "that all mortal sins of which penitents, after diligent examination of themselves, have consciousness, must be enumerated in confession." The reason is clear from what was said at n. 1646.

We said sins not yet directly remitted, or those which have not yet been expressly declared in confession, nor pardoned through valid absolution by force of jurisdiction extending itself to them. Hence, the necessary matter of confession is sins remitted through perfect contrition with only the desire of the Sacrament; likewise sins omitted either on account of inculpable forgetfulness, or on account of another just cause in a confession rightly made, and which were remitted together with others indirectly, or necessarily through the infusion of grace; likewise reserved sins, although distinctly declared, over which the absolving priest did not have jurisdiction, even though, from a grave cause, he had to impart absolution over the other sins.

1657. III. FREE and SUFFICIENT matter is both all venial sins not yet remitted by the power of the keys, and mortal or venial sins already directly remitted before, and confessed again. Thus all.³

We said, 1. venial sins not yet remitted by the power of the keys are matter: 1. free, because from Trent (sess. 14, cap. 5) "they can be kept silent without fault and expiated by many other remedies" (cf. n. 1648, q. 2); 2. sufficient, because the words of the Savior, whatsoever you shall loose, etc., do not distinguish between mortal and venial sins, and the Council, loc. cit., declares that venials are rightly and usefully said in confession. And truly, if confession had to be made concerning mortal sins alone, many, because of fear of publicly betraying themselves as gravely guilty, would be drawn back from that Sacrament; many, from false conscience, would judge themselves lightly guilty, etc.

We said, 2. sins already directly remitted are matter: 1. free, because what has once been remitted cannot any longer be called into fault; 2. sufficient, which is more than sufficiently clear from the Constitution of Benedict XI Inter cunctas and from the practice of the faithful. But the theological reason is that sin, although already remitted, nevertheless remains committed; and therefore the sinner can again and again sorrow for it and ask pardon, and likewise the priest can more often in the name of God pardon and remit it, just as among men it is customary that the same injury be more often remitted from the heart. And because the form of absolution, on account of the proximate matter which truly exists, namely confession and contrition, is verified, sanctifying grace is conferred, not indeed first grace, but second grace, with a fuller remission of temporal punishment, and the other effects which the Sacrament produces in a man already justified.

1658. It is asked: Whether a DOUBTFUL sin is sufficient matter of the Sacrament?

Resp. Only a sin actually committed is sufficient matter. Therefore, if the penitent confesses only a sin doubtfully committed, the Sacrament is exposed to danger of nullity. Hence:

1. If someone declares no certain sin, he should first be questioned about the obligations of his own state, about pride, vain glory, evil thoughts, the manner of acting with parents and other neighbors, detraction, anger, envy, etc. For many, unless they are helped in this way, respond that they know nothing more.

2. Pious penitents are to be advised that, to doubtful sins, as also to their lighter daily faults, they always add some certain sin from those already confessed, concerning which namely they sorrow more vehemently and on account of which they can conceive a firmer purpose.⁴ - But those who hold this salutary custom are to be forewarned not to append an accusation of this sort from mere use.

3. It does not seem to suffice if a penitent, whose conscience is not manifest to the confessor, simply says: "I accuse myself of all the sins of my past life." For the Sacrament of Penance was instituted by way of accusation and judgment; hence the accusation and judgment ought, ordinarily speaking, to be concerned with certain matter, and at least determined in species. - Therefore, except in a case of necessity, in which formal integrity of confession suffices, it is preferable to add: "Especially I accuse myself of sins committed formerly against such a precept or such a virtue," without the circumstances or number being expressed.⁵