Tag Archives: confession

Heartfelt Confession – whispering in the ear of Christ

Man, I have 1,000 great Confession stories for you, but one particularly comes to mind. Now, I won’t waste your time by telling you all that I did or didn’t do to get to that confessional kneeler. That’s not my main point here. But I will call your attention to the metallic, creaking sound of the door as I stepped into the main foyer of the church. You know the sound. Those rusty hinges needed attention. And so did my soul.

I walked into this sacrament feeling pretty corroded. I had been overworked, overstressed, and downright disgusted with my sin. As I confessed my sins, the priest sometimes seemed to be lost in prayer. At other times he would stop to ask a question, or offer an understanding nod. There was no judgment in his eyes. Just compassion. He listened. Patiently. He offered counsel, directed me to key scripture passages, and reminded me of the faith that I profess. And then, absolution. Such a great word. Such a great gift.

It was a simple, ordinary confessional experience, and yet when I re-entered the world via that same rusty door, I felt extraordinary. Clean. Forgiven. Restored. New. Like a well-oiled spiritual machine. Confession puts everything in its right place. I am a sinner. I’ve given my heart and soul to Christ, but I’m still a man battling my pride and sinfulness. …

It’s hard for me to admit my sins. To the man in the mirror. To God. And sometimes to a trusted priest. But one thing comes to mind that I always say to my kids – sometimes the best things in life are the hardest things in life. Walk with me for a minute into the pages of the Bible. Let me set the stage. Jesus was about to appear to his apostles after His resurrection. Yet the very ones who were closest to Christ were hiding from the world behind a locked door. They were afraid. Christ entered the room, breathed on them, and spoke these empowering words: Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.

…When you and I kneel in the confessional and repent of our sins, we are truly whispering in the ear of Christ. It’s Christ Himself who meets us in the confessional in the person of the priest. As He revealed to a simple Polish nun, St. Faustina (one of my favorite saints): When you approach the confessional, know this, that I Myself am waiting there for you. I am only hidden by the priest, but I Myself act in your soul. [from Diary of Saint Maria Faustina Kowalska]

Excerpt used by permission, from Parenting On Purpose: 7 Ways to Raise Terrific Christian Kids, by Jason Free (MercySong, 2018). www.mercysong.com. From chapter entitled “Sittin’ in a Catholic Pew,” section on “Confession,” pp. 147-150.

JASON FREE is a popular writer, speaker, and master of ceremonies at conferences and retreats. Former general manager of the National Shrine of The Divine Mercy in Stockbridge, MA, he has taught marriage and family counseling at the graduate level, and has done extensive work with couples and families. He and his wife Colleen are proud parents of nine children.

Tres Magna

As we begin this new year, the theme of the magazine is Renewed Purpose. I am asking you to resist the temptation of simply chalking this up as another New Year’s resolution topic that is convenient because it is that time of year. Indeed, I believe the topic of this column, Tres Magna, is extremely important to each member of Legatus.

Tom Monaghan

We are all aware of our mission as an organization to study, live, and spread the Catholic faith. However, as we go beneath the surface and engage what this really means, it is about growing in personal sanctity, which is no surprise to any of us because that is the goal of every Catholic.

So what is Tres Magna? This is Latin for Big Three. Some of you will remember in March 2017 my column was entitled The Big 3 of the Spiritual Life, and I challenged you at that time to attend daily Mass, pray the rosary every day, and go to Confession monthly!

My conviction of the importance of each of these has only continued to grow! About a year and a half ago, when the International Board of Governors met in Los Angeles, our ecclesiastical advisor, Archbishop Gomez, said (and I am paraphrasing here), I see Legatus being like a lay religious order. That statement really resonated with me and put into words the sense of purpose, focus, and vocation to which I, too, believe Legatus is being drawn. This call is not complicated nor is it anything new to the church And for me Tres Magna helps to make this call, this practice very specific.

We are all aware that the Mass is the highest form of prayer (or member of Legatus. worship), and while daily Mass certainly is not mandatory, as Vatican II says, it is the source and summit of our faith…In terms of the rosary, not only have popes throughout the ages called us to this devotional practice, but in Church-approved apparitions from Lourdes to Fatima, Our Lady consistently exhorts (dare I say, begs) the faithful to pray the rosary daily. And finally, monthly Confession. This is a part of the First Saturday devotion that I wrote about in my last column, and which has been built into every monthly chapter meeting.

Each of us is keenly aware of the current crisis in the Church and the challenges that loom before us. If we ever had a doubt as to why we exist as an organization, I believe it is for such a time as this. So, I encourage you in the strongest way I know to COMMIT to Tres Magna! Do not let it be something you just try, but resolve to do it and encourage your fellow members.

TOM MONAGHAN is Legatus’ founder, chairman, and CEO.

The big three of the spiritual life

As business executives, we all have to set priorities for our companies or organizations. A part of this process is recognizing what is core to our success. If this is the case for our businesses, how much more should we practice this principle in our spiritual lives!

Tom Monaghan

We all know that our ultimate goal is to get to heaven and to bring as many people with us as possible; this is the living and spreading of our faith that we talk about in the mission of Legatus.

There are obviously many facets to living our faith, but let me share with you what I call “the big three of the spiritual life.” I have talked about these over the years and have even used them as a challenge at commencement addresses.

The first time I did so was when I was scheduled to speak after Mary Beth Bonacci. If you have ever heard Mary Beth speak with all of her style and energy — and I had — you know what an unenviable task it is. I thought, “What can I say to these young men and women that will keep their attention and make an impact?”

And then it came to me. I threw out the notes I had prepared and decided to issue them a challenge to attend daily Mass, to pray the rosary every day, and to get to Confession at least once a month.

I asked those graduates to commit themselves to these three things for the rest of their lives. Well, the message was so well received that day that I have used it several times since. I pray that those young people have kept their commitment. It’s not complicated, but it is a challenge. In the context of Legatus, I don’t think it’s coincidental that we find all three of these elements present at our monthly chapter meetings — rosary, Reconciliation and Mass. Over the years, these three things have become the foundation for my spiritual life, and for this, I am grateful.

So as we begin this Lent, instead of giving something up (or in addition to your fasting), let me issue this challenge to you: Try daily Mass, praying the rosary every day, and monthly Confession and see how it goes. I guarantee you will not regret it.

TOM MONAGHAN is Legatus’ founder and chairman.

Must Catholics go to Confession once a year?

Close, but no cigar. The Church’s precept about Confession is slightly, but importantly, different: Every Catholic conscious of a mortal sin must go to Confession at least once a year.

Karl Keating

Karl Keating

This precept or rule of the Church — a violation of which is a sin of disobedience to legitimate authority — is binding on all Catholics over the age of reason. You must go to Confession at least once a year if you’re aware of having committed any mortal sin, that is, a grave or serious sin.

If you have not committed such a sin, you are certainly not obliged to go to Confession. But unless you already wear a halo, you no doubt have committed lesser venial sins and should go to Confession to be absolved of them so you can receive the grace of the sacrament to help you avoid occasions of sin.

Nowadays some Catholics, although acknowledging mortal sin exists, think they are nearly incapable of committing it. Perhaps they have swallowed the erroneous notion that the only remaining mortal sin is a complete rejection of God — hard for even the most wicked person to accomplish. Or they imagine mortal sin as something so heinous they would be locked up for years for committing it. But the “they” could be “we.” Mortal sin is much more prevalent than we suspect, and it may well be prevalent in our own lives.

For a sin to be mortal, three requirements must be met. First, it must involve a serious matter. Second, there must be sufficient reflection on its seriousness. And third, there must be full consent in the committing of it. What is a serious matter? Many sins listed in the Ten Commandments or contrary to Scripture or the moral teachings of the Church could qualify: murder, envy, abortion, artificial birth control, thievery, adultery, sodomy, fornication — to list only some of the serious sins popularized by the media.

How much time is needed to achieve sufficient reflection on the proposed act? It depends on the sin, but a few seconds often are plenty. You don’t need to ponder all day to realize that robbing a bank is a grave sin. What about full consent? It means just what it says: Someone forced into an act doesn’t give full consent to it. A drunken person is incapable of giving full consent. A young child is incapable of giving full consent. Ditto for someone asleep, comatose, senile or held at gunpoint.

 

KARL KEATING is the founder of Catholic Answers. This column is reprinted with permission from his book “What Catholics Really Believe — Setting the Record Straight: 52 Answers to Common Misconceptions About the Catholic Faith” (Ignatius Press, 1995).

Catechism 101

According to the Church’s command, “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.”Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to Confession. Children must go to the sacrament of Penance before receiving Holy Communion for the first time.

Catechism of the Catholic Church, #1457

Why bother with Confession?

Peter Kreeft asserts that confession is good for the soul and so much more . . .

Peter Kreeft

Peter Kreeft01

Over the past several generations there has been a radical decline in the sense of sin — and even in the understanding of the meaning of the very concept of sin.

Sin is not something vague like “forgetting God’s love” or “not appreciating God’s gifts.” Sin means something specific and concrete: disobedience to God’s commandments. It’s not a lapse of feeling like unappreciativeness or a mental lapse like forgetfulness; it’s a moral lapse, a free choice of the will.

Sin must be admitted if it’s to be forgiven. We cannot be forgiven for sins we do not confess and repent of, for sin is in the soul what disease is in the body.

Forgiveness is a healing operation — a real spiritual change. It requires the light of truth to shine on it by Confession. Only then can we find peace. There is no other way to peace. We cannot be at war and at peace at the same time: Sin is like being at war with God, while repentance, Confession, and penance bring peace with God.

Many Protestants are increasingly realizing the need for Confession. For not only is it needed objectively — to live in the truth — but also subjectively, on the level of human psychology.

Everyone needs to “let it out,” to “unload.” Even more, everyone needs to hear and know that they are forgiven — ideally, by the authoritative word of the priest of the Church of the Christ against whom they have sinned.

The healing words are not “forget it” but “forgive it.” We need our sins forgiven, not just forgotten; admitted, not denied. Pardon and peace come from Confession.

Why must we confess to a priest and not just to God? Throughout Scripture, God’s forgiveness is always mediated. In the Old Testament it was mediated by the high priest and the scapegoat in the Hebrew feast of Yom Kippur, the Day of Atonement.

In the New Testament it was mediated by Christ on the cross (the fulfillment of all these Old Testament symbols), and then it was mediated by his commission to his apostles: “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (Jn 20:23).

The fact that Christ made forgiveness available to us so concretely through Confession to a priest is a sacramental sign of his concrete presence.

He — the one who alone forgives sins — is just as really present as his priest is. And the privacy of individuality of the one-to-one encounter between priest and penitent is a sacramental sign of Christ’s love for each of us as individuals.

PETER KREEFT, a professor of philosophy at Boston College, is the best-selling author of over 75 books. This column is reprinted with permission from his book “Catholic Christianity: A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church” (Ignatius Press, 2001).


Catechism 101

Since Christ entrusted to his apostles the ministry of reconciliation, bishops who are their successors, and priests, the bishops’ collaborators, continue to exercise this ministry. Indeed, bishops and priests, by virtue of the sacrament of Holy Orders, have the right to forgive all sins “in the name of the Father, and of the Son, and of the Holy Spirit.”

The confession … of sins — even from a simply human point of view — frees us and facilitates our reconciliation with others. Through such an admission, man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church.

Catechism of the Catholic Church, # 1455, 1461

7 Secrets of Confession

Washington Cardinal Donald Wuerl said every confessor should read this book . . .

Flynn7 Secrets of Confession
Vinny Flynn
Ignatius, 2013
200 pages, $12.95 paperback

No matter which side of the Confessional grille readers are on, Flynn’s 7 Secrets of Confession is an indispensable guide to getting the most out of the sacrament of Reconciliation. Whether a priest or penitent, Flynn has new insights into the most under-used sacrament of the Catholic Church.

And here’s a secret about his book: He actually reveals more than seven! He lays out seven, but there are a multitude of secrets in-between. If you want to receive the limitless graces that Our Lord has for you in the sacrament of His mercy, this is the book for you.

Order: Amazon, Barnes & Noble

Getting back to Confession

Tom Monaghan writes that regular monthly Confession is vital to good spiritual health . . .

Thomas Monaghan

Like many things in our lives, unless we’re vigilant, it can be easy to lose focus on some of the things that are central to our health — whether it’s physical, financial or spiritual health. Sometimes we let these simple, yet important things get crowded out because of other demands on our time or maybe because they’re not the latest trend. Of course, as you can tell from the headline, I’m talking about the importance of monthly Confession.

This is so important that countless saints and certainly our last two Holy Fathers have consistently exhorted the faithful to avail themselves of the sacrament of Confession as frequently as possible — but at least once a month. This is why, when we were developing the format for Legatus’ monthly chapter meetings, we put it in the bylaws that each chapter was to have Confession available before every chapter meeting. It’s really that important.

I don’t know how many books I’ve read or talks I’ve heard that say one of the greatest challenges we face as a society — and indeed in the Church — is a loss of the sense of sin. It’s so easy to become desensitized to the actual sins in our own lives. And if we don’t believe we are in sin and need to be forgiven, then no wonder it’s easy for us to think we don’t need to go to Confession regularly.

I find that the very process of getting ready for Confession forces me to get in touch with my own sinfulness and to put myself in a posture of humility before Christ. This in itself opens me up to grace, and then to have the priest absolve my sins through the authority given him by the Church is remarkable. To say this is central to our spiritual health would be an understatement.

When I think of all the blessings of the Catholic Church, the great riches of the sacraments come to mind. Just ask a recent convert why he joined the Church — the sacraments usually loom large in the answer. And of course in addition to receiving the Eucharist, going to Confession is the other sacrament we can receive over and over again — each time receiving grace to live as Christ has called us to. I don’t know about you, but I need all the grace I can get!

So, as Lent is upon us, it’s a great time to get in the habit of monthly Confession.

Thomas Monaghan is Legatus’ founder and chairman. He is a member of Legatus’ Naples Chapter.

Confession: How to make Satan shudder

There has been a radical decline in the use of the sacrament of Penance among Catholics . . .

Peter Kreeft

Peter Kreeft

We frequently hear of the value of positive self-esteem and confessing our worth today, but we hardly ever of the value of confessing our sins. In fact, there has been a radical decline in the sense of sin and even in the understanding of its very meaning.

There has also been a radical decline in the use of the sacrament of Penance among Catholics. Obviously these two phenomena  are related as cause and effect. Those who think they are well do not to go the doctor. There are two extremes here: We can be overscrupulous or underscrupulous. If previous eras were often oversensitive to sin, our era is insensitive to it as few times or cultures have ever been.

We are wholly good in our being, our God-created essence. But we are not wholly good in our lives and choices and actions. We are made in God’s image, but we have marred that image. We are ontologically good — “good stuff” — but not morally good. In fact, we are better than we think ontologically and worse than we think morally. If we take God’s Word as our index of truth rather than our fallen human nature and feelings, we find a double surprise: We are so good that God thought us worth dying for and so bad that God had to die to save us.

We usually think we are morally pretty good because we measure ourselves, not against the standards of our Lord, but against the standards of our society — a society that is fallen not only from Eden and innocence but also from religious faith and the admission of guilt. Modern Western society is not even pagan, that is, pre-Christian: It is secular or post-Christian. The difference between the two is like the difference between a virgin and a divorcee.

Many people today are suspicious of talk about sin because of negative stereotypes from the secular media. But even if these were wholly true, although the sense of sin and guilt may have been badly overemphasized and misused in the past, the error of the present is more dangerous: It is living in denial. Rejecting one extreme does not justify embracing the other.

One powerful antidote to denial is the realization that we must die. British author Samuel Johnson wrote, “I know no thought that more wonderfully clarifies a man’s mind than the thought that he will hang tomorrow morning.” Satan, however, tempts us to deny responsibility for our sins. Our only defense is to take responsibility for them. The only weapon that can defeat the Prince of Darkness is light. That is the purpose of the sacrament of Penance. The priest in the confessional is a more formidable foe to the devil than an exorcist.

Peter Kreeft, a professor of philosophy at Boston College, is the best-selling author of over 63 books. This column is reprinted with permission from the book “Catholic Christianity: A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church” (Ignatius Press, 2001).


Catechism 101

Individual, integral confession and absolution remain the only ordinary way for the faithful to reconcile themselves with God and the Church, unless physical or moral impossibility excuses from this kind of confession. There are profound reasons for this. Christ is at work in each of the sacraments. He personally addresses every sinner: “My son, your sins are forgiven.” He is the physician tending each one of the sick who need him to cure them. He raises them up and reintegrates them into fraternal communion. Personal confession is thus the form most expressive of reconciliation with God and with the Church.

Catechism of the Catholic Church, #1484

The gift of Confession

Sin is social in its effects, so Christ established a social means for forgiveness . . . 

Karl Keating

Christ never engaged in unnecessary acts. He instituted the sacrament of Confession (aka Penance or Reconciliation) as the ordinary or normative way of having one’s sins forgiven. This means that it’s the standard way.

Yes, sins are forgiven when one sincerely repents and prays earnestly to God. In fact, before you even enter the confessional, you must say a sincere act of contrition, so the very sacrament acknowledges the need for a direct request to God that he forgive your sins. But confessions to a priest make a lot of sense: first, because of our limitations; second, because of the nature of sin.

We all fool ourselves at times. We talk ourselves into and out of doing things. We adroitly avoid unpleasantness, and little is more unpleasant than acknowledging our sinfulness. When we confess to God privately, we run the risk of only feigning sorrow. We might even fool ourselves into thinking we’re really sorry when we’re not. No sin can be forgiven unless we’re truly sorry for it. Here’s where a priest, trained in hearing confessions, can help us see past our pride or our remaining attachment to a particular sin.

After all, Jesus knew what he was doing. He gave the apostles — and through apostolic succession, the bishops and the bishops’ helpers, the priests — the power to forgive sins: “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained” (Jn 20:22-23). He wanted them to forgive or not forgive (retain) sins. How do they know which to forgive and which not to forgive? Only by being told the sins by the penitent. Then, after questioning if necessary, the priest can evaluate the penitent’s sorrow.

Jesus likened our relationship with him to a vine; he is the vine and we are the branches (Jn 15:5). Every branch is related to every other branch through the vine. If one branch becomes ill, neighboring branches become ill. Even branches far away are affected. Spiritual illness comes when we sin. It’s impossible to sin and not influence others. We may not be aware of the influence, but it’s there. Since every sin is social in its effects, Christ established a social means for forgiveness. In Confession we relate our sins and our sorrow to another human being, who represents both our Lord and the whole community of the faithful.

Karl Keating is the founder of Catholic Answers. This column is reprinted with permission from his book “What Catholics Really Believe — Setting the Record Straight: 52 Answers to Common Misconceptions About the Catholic Faith,” page 64 (Ignatius Press, 1995).

The lost sacrament

Sabrina Arena Ferrisi explores how the faithful are coming back to Confession . . .

Talk about being in the right place at the right time. During the 2000 Jubilee in Rome, Pope John Paul II made an unannounced visit to St. Peter’s Basilica on Good Friday. He entered through a side door and — after waving to a group of shocked pilgrims — stepped into a confessional. When a papal aide asked if anyone wanted to confess to the Holy Father, pandemonium erupted. People jumped, shouted and begged to be chosen.

Digital approach

The scene in St. Peter’s Basilica stands in sharp contrast to a typical Saturday afternoon in the confession line at most American parishes. There are no clamoring crowds. Often there isn’t anyone at all.

A 2008 Boston College study reported that a typical New York City parish in 1896 had seven priests on staff who listened to 1,500 confessions per week. Today, most American priests are hearing 20 or fewer per week.

Bishop Kevin Rhoades

Bishop Kevin Rhoades of the Diocese of Fort Wayne-South Bend, Ind., believes the plummeting use of the sacrament has to do with a loss of a sense of sin.

“People’s admission of the reality of sin requires honesty and repentance,” he told Legatus Magazine. “We need to do a better job in catechesis so people realize the beauty, liberation and joy that come from a great confession and absolution.”

Patrick Leinen, cofounder of Little i Apps, a company which specializes in Catholic mobile application development, believes that most Americans are intimidated by Confession.

“There also seems to be a disconnect between practicing the faith and partaking in all the sacraments,” he said.

Leinen, his brother Chip, and their friend Ryan Kreager, decided last year to use their computer skills at the service of the Church. They founded their company and produced an iPhone app to help Catholics return to Confession. Aptly called “Confession: A Roman Catholic App,” their $1.99 download came out in February and caused a media firestorm.

“We got calls from all over the world,” said Leinen, a Franciscan University graduate. “When it was released, the Catholic press immediately understood it. The secular press did not. They thought it was digital Confession. In fact, the Vatican even made a statement explaining that you can’t go to Confession with this.”

The Confession application — available for iPad, iPhone and Android — asks each user to type in their age, gender and vocation. It provides a password-protected profile and a step-by-step guide to the sacrament. The app produces an examination of conscience tailored for each individual. For example, the examination of conscience for a young mother of small children is different from that of an older, single man.

“There is already stuff out there like prayer books online, but this is interactive and you can bring it in with you to Confession,” said Leinen.

In fact, when Bishop Rhoades was asked to give an imprimatur — meaning that nothing contrary to faith or morals has been discovered in the work — he realized this was new territory. The app has the first imprimatur of any electronic application.

“I had no idea that it would generate so much publicity,” said Bishop Rhoades. “I was delighted. It has brought many people back to Confession.”

Leinen concedes that the public’s response far surpassed anything he could have imagined. The app has been downloaded more than 50,000 times since its launch. More importantly, people of all ages are now rediscovering the power of the sacrament.

“We got responses from people who were away from the Church for five, 10, 20 and 30 years,” he said. “It’s been overwhelming. Teenagers have written to tell us that they had been scared of Confession. The London diocese in Canada gave out 500 of our apps for free to get people back to Confession this Lent.”

Media outreach

One of the main excuses people give for neglecting the sacrament is that they have trouble fitting it into their busy schedules.

“For a lot of people, the problem is that Confession is only offered for one hour on Saturday,” said Fr. Donald Calloway, U.S. vocation director for the Marians of the Immaculate Conception. “And if you call to make an appointment, you reveal your identity, making people less inclined to do it. If a parish has confession on Tuesday, Wednesday or Thursday night, people will show up.”

To address this problem, some dioceses hold special penance services during Lent. The dioceses of New York, Brooklyn and Rockville Center teamed up on April 18 to hold six hours of confession in every parish. They’ve also sponsored a video contest for young people to promote Confession. The campaign — online at i-confess.com — solicited videos between 30-60 seconds. The top prize winner received $25,000.

Equally compelling is a somewhat quirky website inspired by Sham Wow commercials. Developed by the dioceses of Brooklyn and Rockville Center, the video’s “Father Vic” encourages people to get “clean from the inside out” by visiting SoulWow.com. The priest invites people to Confession, and the website provides links for Catholics from both dioceses.

Radical mercy

Another major problem seems to be a lack of catechesis with regard to the sacrament of Confession. To this end, several U.S. bishops — from New York Archbishop Timothy Dolan to Archbishop José Gómez of Los Angeles — issued pastoral letters during Lent this year explaining the need for Confession.

St. Faustina KowalskaThose who follow the Divine Mercy devotion already have a particular appreciation for the sacrament because of the revelations given to St. Faustina Kowalska. In her diary, Faustina writes about her multiple visions and conversations with Christ.

“Jesus said to St. Faustina that souls are to run to his ‘tribunals of mercy’ to experience his unfathomable mercy. He is so passionate and loving in these revelations,” Fr. Calloway explained. “In the diary, Jesus is described as being in tears, begging people to come back to Confession.”

Father Calloway’s order operates the National Shrine of The Divine Mercy and works to spread the message and devotion to Jesus Christ as The Divine Mercy. Father Calloway speaks not only as a priest but also as one who had a radical conversion because of Christ’s mercy. Before his conversion to Catholicism, he was a high school dropout, deported from a foreign country, institutionalized twice and jailed multiple times. Confession was crucial to his personal transformation.

“Why is Confession so important? Because it’s the guaranteed way that Jesus set up so that we could be forgiven,” he said. “It’s 100% reliable, and without it we’re not living Christianity as He set it up to be. We’re just winging it.”

For those who are tired of “winging it,” there’s no time like the present to seek Christ’s radical mercy in the sacrament of Confession.

Sabrina Arena Ferrisi is a Legatus Magazine staff writer.

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Resources

TheDivineMercy.org

i-Confess.com

SoulWow.com

LittleiApps.com