Confession after a long time
What happens if the last confession was years ago?
The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father: Cf. Lk 15:11-24. The fascination of illusory freedom, the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are characteristic of the process of conversion. the beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ Who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way.
The confession (or disclosure) 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 in order to make a new future possible.
Confession to a priest is an essential part of the sacrament of Penance: "All mortal sins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are most secret and have been committed against the last two precepts of the Decalogue; for these sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly." Council of Trent (1551): DS — Denzinger–Schönmetzer (Enchiridion Symbolorum) (ND — Neuner–Dupuis, The Christian Faith (doctrinal sourcebook)); cf. Ex 20:17; Mt 5:28. When Christ's faithful strive to confess all the sins that they can remember, they undoubtedly place all of them before the divine mercy for pardon. But those who fail to do so and knowingly withhold some, place nothing before the divine goodness for remission through the mediation of the priest, "for if the sick person is too ashamed to show his wound to the doctor, the medicine cannot heal what it does not know." Council of Trent (1551): DS — Denzinger–Schönmetzer (Enchiridion Symbolorum) (ND — Neuner–Dupuis, The Christian Faith (doctrinal sourcebook)); cf. St. Jerome, In Eccl. 10, 11: PL — Patrologia Latina (Migne):1096.
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." Cf. CIC, Can. 989; Council of Trent (1551): DS — Denzinger–Schönmetzer (Enchiridion Symbolorum); DS — Denzinger–Schönmetzer (Enchiridion Symbolorum). 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. Cf. Council of Trent (1551): DS — Denzinger–Schönmetzer (Enchiridion Symbolorum); 1661; CIC, can. 916; CCEO — Codex Canonum Ecclesiarum Orientalium (Code of Canons of the Eastern Churches), can. 711. Children must go to the sacrament of Penance before receiving Holy Communion for the first time. Cf. CIC, can. 914.
Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. Cf. Council of Trent: DS — Denzinger–Schönmetzer (Enchiridion Symbolorum); CIC, can. 988 # 2. Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father's mercy, we are spurred to be merciful as he is merciful: Cf. Lk 6:36.
Whoever confesses his sins . . . is already working with God. God indicts your sins; if you also indict them, you are joined with God. Man and sinner are, so to speak, two realities: when you hear "man" - this is what God has made; when you hear "sinner" - this is what man himself has made. Destroy what you have made, so that God may save what he has made .... When you begin to abhor what you have made, it is then that your good works are beginning, since you are accusing yourself of your evil works. the beginning of good works is the confession of evil works. You do the truth and come to the light. St. Augustine, In Jo. ev. 12, 13: PL — Patrologia Latina (Migne).
When he celebrates the sacrament of Penance, the priest is fulfilling the ministry of the Good Shepherd who seeks the lost sheep, of the Good Samaritan who binds up wounds, of the Father who awaits the prodigal son and welcomes him on his return, and of the just and impartial judge whose judgment is both just and merciful. the priest is the sign and the instrument of God's merciful love for the sinner.