"(200) The apostle urged: "Have unity of spirit." And the saving power of the passion, death and resurrection of Jesus is also imparted to the penitent as the "mercy stronger than sin and offense," as I defined it in my encyclical Dives in Misericordia. It is the moment at which, in response to the penitent, the Trinity becomes present in order to blot out sin and restore innocence. But at the same time this confession in a way forces sin out of the secret of the heart and thus out of the area of pure individuality, emphasizing its social character as well, for through the minister of penance it is the ecclesial community, which has been wounded by sin, that welcomes anew the repentant and forgiven sinner. First of all, it must be emphasized that nothing is more personal and intimate that this sacrament, in which the sinner stands alone before God with his sin, repentance and trust. Vatican Council II was to be different… not condemn but to build up and renew! In the words of St. John the apostle, "If we say we have no sin, we deceive ourselves, and the truth is not in us. According to St. Thomas, in order to live spiritually man must remain in communion with the supreme principle of life, which is God, since God is the ultimate end of man' s being and acting. Man every human being-is also this elder brother. Pentecost 2001--- Volume XVI No. The doctrine of universal salvation (also known as Apokatastasis or Apocatastasis ) has usually been considered through the centuries to be heterodox but has become orthodox.It was maintained by the Second Vatican Council and by Pope John Paul II and it is promoted in the new Catechism of the Catholic Church and in the post-Vatican II liturgy. 1 and Canon 1: Conciliorum Oecumenicorum Decreta, 703f, 711 (DS 1668-1670,1701). The two meanings of metanoia appear in the significant instruction given by Jesus: "If your brother repents (returns to you), forgive him; and if he sins against you seven times in the day, and turns to you seven times and says, 'I repent,' you must forgive him. POST-SYNODAL APOSTOLIC EXHORTATION RECONCILIATION AND PENANCE: File Size: 251 kb: File Type: pdf: Download File Youtube Videos Incorporating various types … Jn 20:22; Mt 18:18; cf also, as regards Peter, Mt 16:19. He was made manifest in the reality of human flesh and was constituted by the Holy Spirit as the Just One who offers himself for the unjust. Such opportunities are often given by the biblical readings and the rites of the Mass and the sacraments, as also by the circumstances of their celebration. It is to be hoped that very few persist to the end in this attitude of rebellion or even defiance of God. That is, the church's ministry intervenes in order to bring the person to the "knowledge of self"-in the words of St. Catherine of Siena(61)-to the rejection of evil, to the re-establishment of friendship with God, to a new interior ordering, to a fresh ecclesial conversion. It is particularly meaningful at various seasons of the liturgical year and in connection with events of special pastoral importance. The means used and the paths followed by the church in order to promote penance and reconciliation. In order to lead others along the path of Christian perfection the minister of penance himself must first travel this path. Its point of departure is the church's conviction that man, to whom every form of pastoral activity is directed but principally that of penance and reconciliation, is the man marked by sin whose striking image is to be found in King David. 29. In this regard I would like to emphasize that the church's penitential discipline, even though it has been mitigated for some time, cannot be abandoned without grave harm both to the interior life of individual Christians and of the ecclesial community and also to their capacity for missionary influence. He waits for them, looks for them, goes to meet them at the place where the refusal of communion imprisons them in isolation and division. Therefore one can speak of personal and social sin: From one point of view, every sin is personal; from another point of view, every sin is social insofar as and because it also has social repercussions. The first was held from 1868 – 1870 and most famous decision which came out of it was its definition of papal infallibility. Some consider reconciliation as an impossible dream which ideally might become the lever for a true transformation of society. When we realize that God's love for us does not cease in the face of our sin or recoil before our offenses, but becomes even mere attentive and generous; when we realize that this love went so far as cause the passion and death of the Word made flesh who consented to redeem us at the price of his own blood, then we exclaim in gratitude: "Yes, the Lord is rich in mercy,n and even: "The Lord is mercy.". "-and God alone can forgive. The history of the Second Vatican Council (Vatican II) : the events that led to it and how it changed the Roman Catholic Church At the end of this document I hear echoing within me and I desire to repeat to all of you the exhortation which the first bishop of Rome, at a critical hour of the beginning of the church, addressed "to the exiles of the dispersion...chosen and destined by God the Father...: Have unity of spirit, sympathy, love of the brethren, a tender heart and a humble mind. The second form-reconciliation of a number of penitents with individual confession and absolution-even though in the preparatory acts it helps to give greater emphasis to the community aspects of the sacrament, is the same as the first form in the culminating sacramental act, namely individual confession and individual absolution of sins. (18), PART ONECONVERSION AND RECONCILIATION: THE CHURCH'S TASK AND COMMITMENT, 5. For, according to our faith, the word of God became flesh and came to dwell in the world; he entered into the history of the world) summing it up and recapitulating it in himself. These words present the question of sin in its human dimension: sin as an integral part of the truth about man. In the words of that hymn, full of theological content and rich in noble beauty, those first-century believers professed their faith in the mystery of Christ, whereby: The mystery or sacrament of pietas, therefore, is the very mystery of Christ. The means are those of faithful and loving attention to God's word; personal and community prayer; and in particular the sacraments, true signs and instruments of reconciliation, among which there excels, precisely under this aspect, the one which we are rightly accustomed to call the sacrament of reconciliation or penance and to which we shall return later on. Funk, I, 103-109;171-173. Decree on the Pastoral Offlce of Bishops in the Church Christus Dominus, 13; cf Declaration on Christian Education Gravissimum Educationis, 8; Decree on the Church's Missionary Activity Ad Gentes, 11-12. The church is the sacrament, that is to say, the sign and means of reconciliation in different ways which differ in value but which all come together to obtain what the divine initiative of mercy desires to grant to humanity. ", PART TWO THE LOVE THAT IS GREATER THAN SIN, 13. This therefore has a raison d'etre not only inspired by ascetical purposes (as an exercise of humility and mortification), but one that is inherent in the very nature of the sacrament. (192) Everything takes place between the individual alone and God. (177) For the latter has made its own the whole of the teaching brought together by the Council of Trent, transferring it from its particular historical context (that of a resolute effort to clarify doctrine in the face of the serious deviations from the church's genuine teaching), in order to translate it faithfully into terms more in keeping with the context of our own time. Then at the end of the passage suddenly, but with a profound purpose, he evokes the element which gives meaning to everything that he has written: "Great indeed, we confess, is the mystery of our religion."(104). Precisely for this reason and with awareness also of the strong recommendation of the synod, I will never grow weary of exhorting my brothers, the bishops and priests, to the faithful and diligent performance of ministry. The second form of celebration, precisely by its specific dimension, highlights certain aspects of great importance: The word of God listened to in common ha s remarkable effect as compared to its individual reading and better emphasizes the ecclesial character of conversion and reconciliation. According to this first meaning of the term, every sin can undoubtedly be considered as social sin. In some countries the act which the forgiven and absolved penitent agrees to perform after receiving absolution is called precisely the penance. cf Jon 4. Understanding the Post-Vatican II Church. The trampling upon the basic rights of the human person, the first of these being the right to life and to a worthy quality of life, which is all the more scandalous in that it coexists with a rhetoric never before known on these same rights. In the 50 years since Vatican II, much has been accomplished in building a new relationship between Catholics and Jews, even as more work is required. This too is a very relevant topic in view of the fact that in the upheavals to which our present culture is subjected this interior sanctuary, man's innermost self, his conscience, is too often attacked, put to the test, confused and obscured. Cf PopeJohn Paul II, Angelus Message of March 14, 1982: Insegnamenti V, 1 (1982), 860f. In intimate connection with Christ's mission, one can therefore sum up the church's mission, rich and complex as it is, as being her central task of reconciling people: with God, with themselves, with neighbor, with the whole of creation; and this in a permanent manner since, as I said on another occasion, "the church is also by her nature always reconciling."(35). The church is also reconciling inasmuch as she shows man the paths and offers the means for reaching this fourfold reconciliation. 21. Following World War Two, however, Pope John XXIII thought it necessary to reflect on the cultural changes that followed and reconsider church practices in accordanc… Worse still, feeble and sinful as he is, he often does the very thing he hates and does not do what he wants (cf Rom 7:14ff). In common with others, the pastor too can discern among the various unfortunate characteristics of the world and of humanity in our time the existence of many deep and painful divisions. And I have reiterated the need to form one's conscience, lest it become "a force which is destructive of the true humanity of the person, rather than that holy place where God reveals to him his true good."(146). A first point which helps us to understand sin emerges from the biblical narrative on the building of the tower of Babel: The people sought to build a city, organize themselves into a society and to be strong and powerful without God, if not precisely against God. Italian historian Alberto Melloni provides the text for this lavishly produced volume. But the synod's main concern was to discover in the depth of these scattered acts the hidden root- reconciliation so to speak at the source," which takes place in people's hearts and minds. 81. And there remains unchanged the obligation to make an individual confession of serious sins before again having recourse to another general absolution. Conversations 5 Remarkable about the decree on ecumenism is how easily the council accepted it. The church's charism and likewise her unique nature vis-a-vis reconciliation, at whatever level it needs to be achieved, lie in the fact that she always goes back to that reconciliation at the source. The Sacrament of Reconciliation and Penance changed as a result of this council, as did all the other sacraments. (70) Later we have the brother hating his brother and finally taking his life.(71). The overall aims of the second Vatican Council; 2. This is what is commonly called the sense of sin. When it recommended a reform of this rite, the Second Vatican Council intended to ensure that it would express these truths even more clearly,(176) and this has come about with the new Rite of Penance. In 1963, Vatican II was held, and from that, many revolutionized ideas and papers came out. "I wish to heal, not accuse," St. Augustine said, referring to the exercise of the pastoral activity regarding penance,(180) and it is thanks to the medicine of confession that the experience of sin does not degenerate into despair. To sin is also to live as if he did not exist, to eliminate him from one's daily life. Sort by. But here we come to a further dimension in the mystery of sin, one on which the human mind has never ceased to ponder: the question of its gravity. Cf St. Augustine, De Civitate Dei, XXII 17: CCL 48, 835f; St. Thomas Aquinas, Summa Theologiae, III pars, q. "(107) In this Johannine affirmation there is an indication of hope, based on the divine promises: The Christian has received the guarantee and the necessary strength not to sin. We find this expression in one of St. Paul's pastoral letters, the First Letter to Timothy. 35. Fifty years ago, Pope John XXIII shocked the world when he created the Second Vatican Council. ), make the sacramental celebration correspond more closely to the concrete situation of the penitent. Torn by a welter of anxieties he is compelled to choose between them and repudiate some among them. Given in Rome at St. Peter's on December 2, the first Sunday of Advent, in the year 1984, the seventh of my pontificate. Cf Council of Trent, Session XIV, De Sacramento Poenitentiae, Chap. Here of course it is a question of external radical manifestations: rejection of God, rejection of his grace and therefore opposition to the very source of salvation(89)-these are manifestations whereby a person seems to exclude himself voluntarily from the path of forgiveness. He is reconciled with his brethren whom he has in some way attacked and wounded. The church has the mission of proclaiming this reconciliation and as it were of being its sacrament in the world. Ian Ker. These are situations which seem particularly delicate and almost inextricable. The church, since she is the disciple of the one teacher Jesus Christ, in her own turn as mother and teacher untiringly exhorts people to reconciliation. St. John too undoubtedly referring to this mystery, but in his own characteristic language which differs from St. Paul's, was able to write that "anyone born of God does not sin, but he who was born of God keeps him, and the evil one does not touch him. Some of these realities are acts of the penitent, of varying importance but each indispensable either for the validity, the completeness or the fruitfulness of the sign. But sin is also called adikia, and the concept here is of acting unjustly. No one wishing to investigate the mystery of sin can ignore this link between cause and effect. The definition which St. Augustine gives of the eucharist as "sacramentum pietatis, signum unitatis, vinculum caritatis"(155) clearly illustrates the effects of personal sanctification (pietas) and community reconciliation (unitas and caritas) which derive from the very essence of the eucharistic mystery as an unbloody renewal of the sacrifice of the cross, the source of salvation and of reconciliation for all people. Following the Pauline teaching, we can affirm that this same mystery of God's infinite loving kindness toward us is capable of penetrating to the hidden roots of our iniquity! 0000005540 00000 n It appears unexpectedly, as if by an exuberant inspiration. It is a case of the very personal sins of those who cause or support evil or who exploit it; of those who are in a position to avoid, eliminate or at least limit certain social evils but who fail to do so out of laziness, fear or the conspiracy of silence, through secret complicity or indifference; of those who take refuge in the supposed impossibility of changing the world and also of those who sidestep the effort and sacrifice required, producing specious reasons of higher order. In an exemplary fashion this is shown on every page of the important pastoral constitution of the Second Vatican Council Gaudium et Spes on the church in the modern world, particularly in its wide-ranging and penetrating introduction. And when through sin, the soul commits a disorder that reaches the point of turning away form its ultimate end God to which it is bound by charity, then the sin is mortal; on the other hand, whenever the disorder does not reach the point of a turning away from God, the sin is venial. 23. The Second Vatican Council proclaims that "the church, by virtue of her mission to shed on the whole world the radiance of the gospel message, and to unify under one Spirit all people... stands forth as a sign of that fraternal solidarity which allows honest dialogue and invigorates it." Therefore in each of them it is possible to relive these dimensions of the spirit. This is a first value of penance and it extends into a second: Penance also means repentance. Basing herself on these two complementary principles, the church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways, not however through the sacraments of penance and the eucharist until such time as they have attained the required dispositions. "(57), To acknowledge one's sin, indeed-penetrating still more deeply into the consideration of one's own personhood-to recognize oneself as being a sinner, capable of sin and inclined to commit sin, is the essential first step in returning to God. Reconciliation becomes necessary because there has been the break of sin from which derive all the other forms of break within man and about him. Lettere, Florence 1970, I, pp.3f; II Dialogo della Divina Providenza, Rome 1980, passim. 74. The pastors of the church are also expected to provide catechesis on penance. See also the norms of the Code of Canon Law concerning the place for administering the sacrament and concerning confessionals (Canon 964, 2-3). This can occur in a direct and formal way in the sins of idolatry, apostasy and atheism; or in an equivalent way as in every act of disobedience to God's commandments in a grave matter. With the devotion of a mother and the understanding of a teacher, she earnestly and carefully applies herself to detecting in society not only the signs of division but also the no less eloquent and significant signs of the quest for reconciliation. Without in the least betraying the literal sense of the text, we can broaden this magnificent theological insight of St. Paul into a more complete vision of the role which the truth proclaimed by him plays in the economy of salvation: "Great indeed," we repeat with him, "is the mystery of our religion," because it conquers sin. Let us say at once: Reconciliation is principally a gift of the heavenly Father. He confers this power on the apostles also as something which they can transmit-as the church has understood it from the beginning-to their successors, charged by the same apostles with the mission and responsibility of continuing their work as proclaimers of the Gospel and ministers of Christ's redemptive work. It is in accordance with this same criterion that the church must conduct her ecumenical activity. The early Christian community expresses its faith in the crucified and glorified Christ, whom the angels adore and who is the Lord. (93) The meaning which he gives to these adjectives was to influence the successive magisterium of the church. These sins are usually called social sins, and this is the second meaning of the term. She is also a sacrament through her service as the custodian and interpreter of sacred Scripture, which is the good news of reconciliation inasmuch as it tells each succeeding generation about God's loving plan and shows to each generation the paths to universal reconciliation in Christ. The other essential stage of the sacrament of penance this time along to the confessor as judge and healer, a figure of God the Father welcoming and forgiving the one who returns: This is the absolution. "(30) and at the same time accomplishes our reconciliation. On the role of conscience cf what I said at the general audience of March 14, 1984, 3: Insegnamenti VII, 1 (1984), 683. This is all the more disturbing in that conscience, defined by the council as "the most secret core and sanctuary of a man,"(98) is "strictly related to human freedom.... For this reason conscience, to a great extent, constitutes the basis of man's interior dignity and, at the same time, of his relationship to God. But I also wish to pay homage to the innumerable host of holy and almost always anonymous confessors to whom is owed the salvation of so many souls who have been helped by them in conversion, in the struggle against sin and temptation, in spiritual progress and, in a word, in achieving holiness. Pope John Paul II, General Audience Address of December 7, 1983, No. Reflection on Sacramental Reconciliation Letter to Priests for Holy Thursday . The sacramental formula "I absolve you" and the imposition of the hand and the Sign of the Cross made over the penitent show that at this moment the contrite and converted sinner comes into contact with the power and mercy of God. Pope Pius XII, Radio Message to the U.S. National Catechetical Congress in Boston (October 26,1946): Discorsi e Radiomessaggi VIII (1946) 288. No one can repent in his place or ask forgiveness in his name. This action, though represented in an anthropomorphic way, is perhaps one of the most eloquent Old Testament proclamations of the divine mercy. The church engages in dialogue for reconciliation also through the bishops in the competency and responsibility proper to them, either individually in the direct;on of their respective local churches or united in their episcopal conferences, with the collaboration of the priests and of all those who make up the Christian communities. But it is once more St. Paul who enables us to broaden our vision of Christ's work to cosmic dimensions when he writes that in Christ the Father has reconciled to himself all creatures, those in heaven and those on earth. And it is as strongly so as the factors of division, even though this is a paradox. Such is the internal logic of this great sacrament. 3. What Went Wrong with Vatican II: The Catholic Crisis Explained. But, as Pope St. Leo said, speaking of Christ's passion, "Everything that the Son of God did and taught for the reconciliation of the world we know not only from the history of his past actions, but we experience it also in the effectiveness of what he accomplishes in the present. "-I asked two years ago in an address to the faithful" Is it not true that modern man is threatened by an eclipse of conscience? It is not a mission which consists merely of a few theoretical statements and the putting forward of an ethical ideal unaccompanied by the energy with which to carry it out. He is reconciled with the church. 9. The piece is entitled, "New Openings… 64, art. In the biblical narratives mentioned above, man's rupture with God leads tragically to divisions between brothers. They remind us that even after absolution there remains in the Christian a dark area due to the wound of sin, to the imperfection of love in repentance, to the weakening of the spiritual faculties. 0000005407 00000 n Certainly it is not a price that one pays for the sin absolved and for the forgiveness obtained: No human price can match what is obtained, which is the fruit of Christ's precious blood. Cf Second Vatican Council Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 38. As we deduce from the parable of the prodigal son, reconciliation is a gift of God, an initiative on his part. 55.Ibid., Decree on Ecumenism Unitatis Redintegratio, 4. In the second part there will be indicated the radical cause of all wounds and divisions between people, and in the first place between people and God: namely sin. 18. (141) To do penance means above all to restablish the balance and harmony broken by sin, to change direction even at the cost of sacrifice. 160. 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