Case 4. Doubtful Dispositions

Philip confesses on Saturday evening with the intention of receiving Communion on the following day. That night, however, while conversing familiarly with friends, he spoke about the secret crime of a certain third person. Afterwards he doubted vehemently whether perhaps by doing this he had committed a mortal sin. Still doubtful, on the next morning he went to church with the intention of confessing his doubt before Mass to the priest who alone served the church. When, however, he reached the church, behold, the priest had already begun Mass. Philip was unwilling to omit Holy Communion, and he had no other confessor to whom he could confess. In such great straits he thought that he could approach Holy Communion with the others during Mass, which he did. On the following Saturday, however, agitated by scruples, he came again to confession, declared what he had done, and asked what he ought to have done. Hence it is asked:

1. What dispositions of soul are required for Holy Communion?

2. How and concerning whom is that Tridentine phrase “Let him confess as soon as possible” (Session XIII, chapter 7) to be understood?

3. What is to be said of the case?

1. What dispositions of soul are required for Holy Communion?

The dispositions of soul required for Holy Communion are the state of grace and a good and upright intention.¹

1 Manual of Moral Theology, vol. ii, p. 106 ff.

2. How and of whom is the precept of the Council of Trent to be understood: “ Let him confess as soon as possible ” (Sess. XIII, c. 7)?

This is a grave precept imposed by the Council on those priests who though conscious of mortal sin and sorry for it did not go to confession before saying Mass on account of not having a confessor to whom they could confess.²

2 Ibid., p. 107.

3. The case. Philip was in doubt whether he was in the state of grace or not, because he was not sure that he had not committed a mortal sin of detraction since his last confession. As he was in doubt, he was not conscious of mortal sin, and only those who are conscious of mortal sin are bound to go to confession before Holy Communion. However, as the Eucharist is a sacrament of the living, and does not of itself certainly confer grace on a soul deprived of the supernatural life of God’s grace, those who receive it are bound to have moral certainty of their freedom from mortal sin in order that the sacrament may be fruitful. Therefore, one who doubts whether he is in the state of grace, although he is not bound to go to confession, yet he is bound to elicit an act of contrition so that thereby he may make sure, morally speaking, of being in the state of grace. Philip, therefore, should have done this, though he did not sin in omitting it, because he was in good faith.