JUDAS ISCARIOT

The name "Judas" is a dark one. Mystery surrounds the enigmatic figure of Judas Iscariot. Here are seven things we can learn from former Pope Benedict concerning a man who was both an apostle of Jesus Christ--and the man who betrayed him!

1. The Name "Iscariot"

"The meaning of the name 'Iscariot' is controversial: The more common explanation considers him as a 'man from Kerioth,' referring to his village of origin situated near Hebron and mentioned twice in Sacred Scripture (Gn. 15:25, Am. 2:2). Others interpret it as a variant of the term 'hired assassin,' as if to allude to a warrior armed with a dagger, in Latin, sica.

Lastly, there are those who see in the label a simple inscription of a Hebrew-Aramaic root meaning: 'the one who is to hand him over.' This designation is found twice in the gospel: after Peter's confession of faith (Jn. 6:71) and then in the course of the anointing at Bethany (Jn. 12:4)."

2. An Apostle Who Betrays Jesus?

"The Evangelists insist on the status as an apostle that Judas held in all regards: He is repeatedly called 'one of the twelve' (Mt. 26:14, 47; Mk. 14:10, 20; Jn. 6:71) or 'of the number of the Twelve" (Lk. 22:3)."

"He is therefore a figure belonging to the group of those whom Jesus had chosen as strict companions and collaborators. This brings with it two questions in the attempt to provide an explanation for what happened. The first consists in asking how is it that Jesus had chosen this man and trusted him. In fact, although Judas is the group's bursar (Jn. 12:6b; 13:29a), in reality he is called a 'thief' (Jn. 12:6a)."

"The mystery of the choice remains, all the more since Jesus pronounces a very severe judgment on him: 'Woe to that man by whom the Son of man is betrayed!' (Mt. 26:24)."

3. His Fate

Jesus' choice to make Judas an apostle "darkens the mystery around his eternal fate, knowing that Judas 'repented and brought back the 30 pieces of silver to the chief priests and the elders, saying, "I have sinned in betraying innocent blood"' (Mt 27:3-4). Even though he went to hang himself (Mt. 27:5), it is not up to us to judge his gesture, substituting ourselves for the infinitely merciful and just God."

4. Why Judas Chose Evil

"Why does he betray Jesus? The question raises several theories. Some refer to the fact of his greed for money; others hold to an explanation of a messianic order: Judas would have been disappointed at seeing that Jesus did not fit into his program for the political-militaristic liberation of his own nation."

"In fact, the Gospel texts insist on another aspect: John expressly says that 'the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him' (Jn. 13:2). . . . In this way, one moves beyond historical motivations and explanations based on the personal responsibility of Judas, who shamefully ceded to a temptation of the Evil One."

"The betrayal of Judas remains, in any case, a mystery. Jesus treated him as a friend (Mt. 26:50); however, in his invitations to follow him along the way of the beatitudes, he does not force his will or protect it from the temptations of Satan, respecting human freedom."

5. Our Own Fate

We, too, have free will, and we, too, may choose the path of Judas in betraying Christ.

"The possibilities to pervert the human heart are truly many. The only way to prevent it consists in not cultivating an individualistic, autonomous vision of things, but on the contrary, by putting oneself always on the side of Jesus, assuming his point of view. We must daily seek to build full communion with him."

"Let us remember that . . . after his fall Peter repented and found pardon and grace. Judas also repented, but his repentance degenerated into desperation and thus became self-destructive."

"For us it is an invitation to always remember what St. Benedict says at the end of the fundamental Chapter Five of his Rule: 'Never despair of God's mercy.'"

6. Fighting Judas Today!

"We draw from this a final lesson: While there is no lack of unworthy and traitorous Christians in the Church, it is up to each of us to counterbalance the evil done by them with our clear witness to Jesus Christ, our Lord and Savior."

7. How You Can Learn More

Pope Benedict has more to say about Judas Iscariot. To drink deeply from his wisdom, be sure to check out the general audience he gave on the subject, from which the above quotations are taken. General Audience on Judas Iscariot and Matthias, Oct. 18,2006.

Pope Benedict also has an awesome book on Judas--and the rest of the apostles. It's called Jesus, the Apostles, and the Early Church. Finally, if I may make my own small contribution, I have a book on the subject of salvation--a subject with which Judas is intimately connected. The title of the book is The Salvation Controversy.

ORDER YOUR COPY OF THE SALVATION CONTROVERSY TODAY!

HOW FREE IS FREE WILL WITH GOD'S FOREKNOWLEDGE

Fr Amaro Saumell

Most of us know that the definition of Free Will is the power or ability of the human mind to choose a course of action or make a decision without restraints imposed by Divine Intervention. But the belief that Free Will is not given freely but is rather the result of pre-ordination has caused considerable debate for centuries. If a person is without true Free Will, he could not be responsible for his or her actions. Calvinism rejects the role of Free Will, maintaining that God foreordains certain souls to damnation. There are those who find it difficult to believe we have Free Will if God knows in advance what choices we will make. St Thomas Aquinas tells in his writings that God’s omnipotence does not include the predetermination of human will. Some will argue if God already knows what roads we will choose, our will ceases to be free. The belief that Free Will is not given but is the result of pre-ordination causes strong dispute even today. CatholicvView is honored to have Fr Amaro Saumell address the issue of How Free is Free Will with God’s Foreknowledge

St Francis Cabrini Church

Fr Amaro began his religious education at Holy Apostles College and Seminary, later attending St. John’s Seminary in Camarillo, California for his graduate work. A late vocation priest, he brings to the priesthood his love of life and a wealth of creativity (visit his website at Fr Amaro’s Home Page ). In July of 1992, Father Amaro was ordained to the priesthood and is the pastor of St. Francis Xavier Cabrini Church in Crestline, California.

CatholicView: Father Amaro, “The Free Will” Christians proclaim given by God is the ability to think and do what we wish. What are your thoughts on this issue?

Father Amaro: You know, one of the first heresies in the church was similar. Its belief was that once you accepted Jesus, His sacrifice covered all your sins so you could do as you please. The more one thinks about this, the more ludicrous it becomes. To be a Christian is to know a continuing state of conversion. The whole concept of using our free will is to use the gift of discernment to know good from evil. We have the ability to participate with good or the absence of it (evil). Yet, our free will is impeded with the inherited effects of original sin and must find conversion through our actions. We make conscious changes in our lives. We can also make conscious changes in our thoughts. We can choose to be perfected or infect ourselves with deeper imperfections. We often forget that we have a head start by God’s teachings. Those commandments weren’t given to us to merely “boss us around.” All of God’s commandments could be known as the “Ten Protections.” It is through our own will that we participate with the protection of ourselves and others.

CatholicView: Does God pre-ordain what our choices will be and if so can we change this in any way?

Fr Amaro: First we have to understand just what we mean by “pre-ordain” in the context of “predestination”. God’s providential care is just that…provided. Yet, just like any gift, we have to act to receive it. In other words, God has a plan for all creation. We have the choice and free will to cooperate and be part of that plan or not to. This doesn’t mean that our lives will be perfect here if we do. There are many who choose not to cooperate with His Will or simply choose not to. We live socially with all and we “suffer” or persevere through all of this with hope. Our hope is extended to the practice of witnessing the faith so that others will know the confidence and joy that we have. Again, this doesn’t mean it will be easy. It is why we say “protect us from all anxieties” in the Mass. It’s no accident that we say this with the Lord’s Prayer just before the Sign of Peace.

CatholicView: If God knows the outcome of our every action, why doesn’t He intervene so that we choose wisely?

Fr Amaro: We really need to understand a little metaphysics to really grasp this. We lie in creation. Creation is part and parcel of the environment that we call time and space. God created time and space. He is not confined to it (this will give you a headache if you think about it long enough). When we speak even in scripture of days or hours or moments, we only do it analogously because God’s “day” is not a time warp or measurable by our conceptions of such things. Those terms are used to give us a miniscule concept of His accomplishment. When God creates, He eternally knows the result. We are the ones who exist solely in time and space. We are discovering who we can be through our participation with what He provided. We know the judgment (not to be confused with “sentencing”) or result of our continued imperfection and that is “death”. God knows that some do not participate with what He has provided. He also knows the conversion of those who do. Through His Word God revealed Himself. That was His full intervention. He continues to intervene through those who participate with His plan. That’s us!

CatholicView: For example, Jesus knew Judas would betray Him. Some say then that Judas could not help himself if Jesus knew he would be the betrayer. That he was chosen for this purpose makes him a victim of circumstance. Will God then punish him by denying him eternal life?

Fr Amaro:

Knowing that Judas would betray is far from “God making him do it”. Judas only encompassed us all in his decision. Remember, all the Apostles betrayed Christ in one way or another. They were just hopeful enough to stick around to receive forgiveness. Judas made a choice. God knows from His eternal place what we are just discovering as far as our actions are concerned. Judas was a victim of himself and his choices. His greatest sin was not so much what he did to Jesus as was his despair afterwards. Again…if he had only learned from Jesus…if he had only chosen to do so. But no, he “gave up”. He despaired. If he had only chosen hope rather than despair, he could have asked for forgiveness. In other words, he had chosen by his own will not to learn. Punishment is not so much what God does to us. It is what we choose.

CatholicView: Fr Amaro, is not God Himself responsible for what we do if He knows what choices we will make?

Fr Amaro: Not at all. He has opened every door. Even if we should suffer martyrdom in this life, we know that it is a small price to pay when compared to eternal life and glory we shall see. Too often we confine our lives to a now of time and space. If we are living the kingdom, we’ve already started our eternal walk with Him. Even our choices are uneducated in many circumstances, we learn from them and continue our conversion process. We learn to appreciate more and more what God has in store for us when we are free from our imperfections.

CatholicView: If God created us with full knowledge of each action we will take, does this knowledge take away our Free Will?

Fr Amaro: No. Again look at the metaphysical reality of all of this. God has full knowledge but He left the choice to us. Remember the “time and space” concept.

CatholicView: Fr Amaro, would you say that God determines our choices if only through conscience?

Fr Amaro: We are the ones who determine our choices. God has provided the initial environment. We have added to it through our virtue or vice as a social people. How we act in that environment is by our own choice. Remember, predestination is provided for us. We have the choice to participate or not.

CatholicView: Some say our actions are also determined by our backgrounds. How does this figure in the scheme of Free Will?

Fr Amaro: There is some truth to that. However, we can’t use it as a cop out. We have the choice and opportunity to always improve on what we’ve experienced. Often we do not use those gifts of the Holy Spirit that we speak about through our Sacrament of Confirmation. We can be like the person who is abused by an adult and then marries an abusive person because that’s what we’re accustomed to or we can look for something new or find something different. We do have a choice.

Before I was a priest, I was a nightclub entertainer. I remember how I used to cringe every time someone would request the song “Feelings”. Yes, it is psychologically unhealthy to deny feelings. They are perfectly human. But we act on our ability to think! It is sometimes difficult to understand this the way people speak today. “I feel this way…” Feelings come and go and are unreliable for growth. Change takes a decision. Thoughts and convictions are a lot more stable. Although we might have a response of feelings in a given situation, we rise above those feelings and use our heads. It is then that we respond with a real understanding of growth and forgiveness. People act on what they know. If they know only feelings, they reduce who they are as human beings to that of the animal mentality.

This is not to say that the knowledge provided by our backgrounds is fully functional. We are in a constant state of growth. Our knowledge increases every day. We willfully act on that knowledge and our interest in learning more.

CatholicView: If a person turns down salvation, is he exercising Free Will?

Fr Amaro: We do have that choice. It’s sort of like getting married. It isn’t valid if one does not freely choose to do it. Of course, if we as Christians haven’t given the proper witness, then the person really isn’t turning down salvation, is he? Sometimes we don’t really give the proper information by the way we live. How could one turn down what he hasn’t seen?

Inside St Francis Xavier Cabrini Church

CatholicView: Father, would you agree that God Who is all good and all knowing could not pre-ordain a sinful action but that action is a result of Free Will? http://catholicvu.com/clip_image006.jpg Fr Amaro: Right. God doesn’t pre-ordain sin. Sin is a result of our choice away from the goodness of what He has provided. God has provided all things. For example, we can use electricity to give quality of life or to actually take life. God pre-ordained the goodness of all creation. If we misuse it, it is our responsibility.

CatholicView: Do you agree that if Free Will is pre-determined, we are living without an essence or true freedom, in a sense a non-person?

Fr Amaro: That is why our will is not determined. We have freedom to actually use our will.

CatholicView: Can one say with certainty that God predicts the future but does not create it?

Fr Amaro: Again, prediction means that someone is confined to time and space and projects the future. God is not confined to past or future. He created it.

CatholicView: Fr Amaro, if we are debating the issue of Free Will aren’t we then committing ourselves to believing in it since we have the Free Will to do so?

Fr Amaro: In a word, yes. We can choose to believe something we don’t understand. We don’t understand God completely. He is a mystery to us. But let’s be careful about that word too! I actually left the Church over that word at one time in my life. I thought it meant “secret”. Mystery means simply “something that has yet to be fully revealed”. If you read Sherlock Holmes the first time, it is a mystery. If you read it again, it’s a story. If you read it again, it’s probably boring. God will eternally reveal Himself to us. That doesn’t mean that we do not choose to believe because we don’t know everything about Him. One cannot really deny a concept he or she has already formed. For then he or she denies his own ability to think. CatholicView: It says in the bible that those who are saved are already written in the Book of Life. We Christian Catholics believe that. Can you explain how this is Free Will?

Fr Amaro: Not to be redundant, but again, we’re speaking about something beyond time and space.

CatholicView: Does denial of a person’s ability to decide a course of action negate the possibility of moral judgment upon man?

Fr Amaro: The denial of a person’s ability to decide reduces a person to the level of the animals. We have a rational soul that can absorb information, consider it, and act upon it. That is where morality comes in. No other creature in creation can make moral judgments and decisions. To become less than human by not using this ability insults and rejects not only our nature, but also the source of the creation of that nature in us.

CatholicView: Fr Amaro, it has been a privilege and a pleasure to spend this time with you. The question of Free Will has been a source of much speculation through the ages and I believe you have significantly reduced most of our questions on this timeless issue. Thank you for sharing your thoughts with us.

MORTAL SIN / QUICK QUESTIONS

Q:“ Since Judas's betrayal of Jesus likely was a grave sin, why did Jesus give him Communion at the Last Supper? Or had Judas left the table by that point?”

A: If Judas did receive Communion—as Scripture appears to indicate (Lk 22:19-23)—then there may be any number of reasons why Christ allowed it even though he had already been plotting Christ’s betrayal (Lk 22:3-4).

Two possibilities include: Christ may have hoped that the grace of Communion ultimately could save Judas’s soul. Judas did indeed feel remorse for what he did (Mt 27:3-4), although he chose the wrong means to demonstrate that remorse (Mt 27:5).

Or perhaps Christ respected Judas’s free will, just as he respects our free will, and so did not deny Judas Communion even though he apparently did not have faith that it was Christ’s body and blood (Jn 6:66-71).
—Michelle Arnold

Q:“ I receive the Eucharist every Sunday; however, should I do so if I have an unconfessed mortal sin on my conscience? A priest told me as long as I am actively trying to eliminate this sin from my life, the Eucharist is helpful, and I shouldn't deprive myself of the grace present in the Eucharist. He said if I stop trying to eliminate this sin, then don't present myself, but as long as I'm trying, don't deny the Eucharist to myself. Is this good advice?”

A: Three requirements must be met for sin to be mortal: grave matter, full knowledge, and deliberate consent. Since you say that you are "actively trying to eliminate this sin" from your life, your priest may believe that your action lacks deliberate consent and, therefore, does not qualify as mortal sin. If this is the case, the Eucharist may benefit you greatly. On the other hand, if your sin is indeed mortal sin, then you should not receive the Eucharist without first going to confession.

The Code of Canon Law is clear that a person conscious of mortal sin may only receive the Eucharist under grave circumstances:

A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible. (CIC 916)

The Catechism of the Catholic Church explains, The Lord addresses an invitation to us, urging us to receive him in the sacrament of the Eucharist: "Truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you." To respond to this invitation we must prepare ourselves for so great and so holy a moment. St. Paul urges us to examine our conscience:

"Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself."

Anyone conscious of a grave sin must receive the sacrament of reconciliation before coming to Communion. (CCC 1384-1385)
I recommend that, after engaging in grave matter, you go to confession as soon as possible and then receive the Eucharist as often as possible. "By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins. The more we share the life of Christ and progress in his friendship, the more difficult it is to break away from him by mortal sin" (CCC 1395).
Jim Blackburn

Q:“ The Code of Canon Law states: "A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess" (CIC 916).


In this canon, what constitutes "grave reason" and what is understood as "no opportunity to confess"?”

A: The New Commentary on the Code of Cannon Law explains what may be considered "grave reason" and "no opportunity to confess":

Grave reasons for going to communion without confessing include danger of death and serious embarrassment if Communion is not taken. Lack of opportunity to confess includes absence of a confessor, inability to approach the confessor at a scheduled time for the sacrament, and the availability only of a confessor who is known personally and who cannot be approached without embarrassment. (1111)

Keep in mind that a person in such a situation must still make an act of perfect contrition which includes the resolution of confessing as soon as possible. Also, understand that "celebrate Mass" is what the priest does; a person who is conscious of grave sin but does not have "grave reason" and "no opportunity to confess" may still attend Mass—in fact, ordinary obligations to attend Mass remain—but must forego receiving the Eucharist.
Jim Blackburn

Q:“ I'm 15 years old. I recently confessed sins of masturbation and perverted thoughts. I have spoken to two priests from different parishes, and they gave me this answer: that because of my age, and because of "raging hormones," I should not worry about it. The Catechism says otherwise. Is masturbation truly a grave sin if you're 15 years old?”

A: Go with the Catechism. It represents what the Church actually teaches. Many teenagers with raging hormones remain chaste. It is quite possible. I suggest that you check out the Pure Love Web site:
Fr. Vincent Serpa

Q:“ Suppose someone committed a mortal sin (meeting all the conditions of grave matter, full knowledge, and free will) and later sincerely and fully repented of it. The person desired to go to confession as soon as possible to be reconciled with God but was killed in an accident before doing so. What would be the state of that person's soul? I know there's a "baptism of desire"; is there such a thing as a "reconciliation of desire"?”

A: In a sense, the Church does indeed recognize a "reconciliation of desire" — perfect contrition. The Catechism of the Catholic Church defines contrition as "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again" (CCC 1451).

For contrition to forgive mortal sins it must arise out of our love of God. "When it arises from a love by which God is loved above all else, contrition is called ‘perfect’ (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible" (CCC 1452).
Jim Blackburn

Q:“ It is my understanding that we should be cleansed of our sins before we receive the Eucharist because God cannot be in the presence of sin. What happens to the presence of Christ in the Eucharist if someone receives but has not repented or has not gone to confession? Does Christ cease to be present? If he remains present, what happens?”

A: Who says God cannot be in the presence of sin? One need only read Scripture to find Jesus in the presence of sin. Perhaps you’re confusing this notion with "nothing unclean shall enter [heaven]" (Rev. 21:27).

Receiving Christ in the Eucharist forgives venial sins. The Catechism of the Catholic Church explains, "As bodily nourishment restores lost strength, so the Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins" (CCC 1394).

However, the reception of the Eucharist does not forgive mortal sins, so a person who is conscious of mortal sin must go to confession before receiving communion. The Code of Canon Law states,

A person who is conscious of grave sin is not to . . . receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible. (CIC 916)

When a person conscious of mortal sin receives the Eucharist without prior forgiveness he commits another mortal sin and only compounds his desperate situation. Paul tells us, "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord" (1 Cor. 11:27). The Church calls this sacrilege:

Sacrilege consists in profaning or treating unworthily the sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave sin especially when committed against the Eucharist, for in this sacrament the true Body of Christ is made substantially present for us. (CCC 2120)
Jim Blackburn

Q:“ I have heard two different things regarding the requirement for yearly confession. One person said that we need to go to confession once a year only if we have committed a mortal sin. The Catechism of the Catholic Church states that one must confess serious sins at least once a year (CCC 1457). One can commit a serious sin without it being a mortal sin. So what is exactly is the requirement?”

A: The Catechism of the Catholic Church statement, "after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious sins at least once a year" (CCC 1457), includes a footnote reference to the Code of Canon Law: "After having reached the age of discretion, each member of the faithful is obliged to confess faithfully his or her grave sins at least once a year" (CIC 989).

"Grave sins" here means "mortal sins" so, accordingly, "serious sins" in the Catechism are to be understood as mortal. Keep in mind that for a sin to be mortal, three conditions must be met: grave matter, full knowledge, and complete consent (cf. CCC 1857). A sin of grave matter which lacks either of the other conditions is not a mortal sin. In such a case the matter is grave but the sin is not. The Catechism explains, "One commits venial sin . . . when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent" (CCC 1862).
Jim Blackburn

Q:“ For a while I could not receive Communion as a decision had not yet been made regarding the validity of my previous marriage. I have since
wondered why the Church holds the worst sinners at arm's distance. Is the Eucharist truly the body and blood of Christ (who wants all sinners to come to him) or is it a "symbol" of our membership in this exclusive club called the Catholic Church?”

A: The Church doesn’t hold the worst sinners at arm’s distance: The sinners themselves do. The Church isn’t forcing them to sin. They are doing that quite on their own. The Church does not withhold the Lord’s compassion any more than he did. But he was only compassionate with those who were repentant, and then he warned them not to engage in such activity again.

When you were waiting for an annulment, you could have received Holy Communion if you were not having marital relations with someone with whom you were not validly married. Perhaps you didn’t know that to do so is a grave sin. One cannot profess one’s unconditional love for the Lord while at the same time engaging in sinful activity. The Church wasn’t holding you at arm’s distance. You could have gone to confession and determined to live as brother and sister until you were validly married—and then received Holy Communion. Many do. Unfortunately, priests often fail to tell people this.
Fr. Vincent Serpa

Q:“ Why is skipping Mass such a grievous sin as opposed to murder, which directly harms the life of another person? Skipping Mass affects no one but myself and God.”

A: "Skipping Mass affects no one but myself and God." And God? Since when are human persons more important than God?

There is an infinite difference between measuring God by our standards and measuring ourselves by his. We have to start with God when we look at everything. Since he came first, he comes first. He is not just a bigger version of us. He has commanded us to "Keep holy the Lord’s day," and he has a right to demand this of us. Anything of value in our lives (including human life) has value only because of his infinitely greater value. But Mass is not just a matter of acknowledging his sovereignty, which is what worship is. It is being present at the foot of the cross and giving thanks for the Passion and death that he endured for our benefit.

He loves us so much that he underwent all that suffering to demonstrate his love for us in a way we could somewhat understand. To skip Mass is one of many ways of turning our backs on that love.
Fr. Vincent Serpa

Q:“ What are the standards in regards to the faithful choosing one priest to hear their confession over another? If a person goes to confession, but deliberately does not confess a sin by choice because of fear or anxiety, what should he do? On a similar note, if a person fails to confess a grave sin by accident, what should he do?”

A: People are allowed to avoid any confessor for any personal reason—including the embarrassment over a particular sin. No one is obliged to confess face to face. One is free to go to any parish he chooses for confession.

If one deliberately chooses to withhold a mortal sin in confession, that in itself is a further mortal sin and the whole confession is invalid. If the Lord could suffer such agony on Good Friday to forgive our sins, the least we can do is humbly and honestly confess them. If one forgets to confess a mortal sin, that sin is still forgiven in confession, but the person is required to mention it the next time he goes to confession as an act of sorrow and contrition. It’s the least we can do in the face of God’s love for us.
Fr. Vincent Serpa

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