Reconciliation
Part 3 The Rites
Chapter 31 The Rite: Introduction
Preliminary Questions
Have you ever read the Introduction to the Rite of Penance? Do you think the current practice of reconciliation in your parish fulfills the orientation set down in the Introduction?
Bibliography
See also the general bibliography for the Sacrament of Reconciliation
Rite of Penance, Introduction #1-30
Bugnini, Annibale. The Reform of the Liturgy 1948-1975. Collegeville, Minnesota: The Liturgical Press, 1990.
Martos pp 305-324
Dallen, Chapter 7: The Reform of Penance, pp 205-249
Dallen, Chapter 8: Theological Foundations, pp 250-297
Reconciliation to God through reconciliation to the Church. see especially New Catholic Encyclopedia, volume 17: K. Untener "Reconciliation, Ministry of" and James Dallen "Reconciliation with the Community" and the bibliographies after these articles.
History of the Current Ritual
1959 Jan 25 Pope John XXIII, at St. Paul’s Outside the Walls, first announces his intention to call a council.
1959 Jun 18 Cardinal Tardini sends a circular letter to the Cardinals, Bishops and heads of Religious Orders and certain other communities to ask for their suggestions for the Council.
1961 Apr 12-22 The second general meeting of the preparatory liturgical commission. During this meeting a first schema for the liturgy is prepared from the recommendations of the bishops.
1961 Aug 10 The secretariat for the preparatory liturgical commission (Rev. A. Bugnini, secretary) publishes a revised schema for the liturgy. This schema contains no mention of the Sacrament of Reconciliation.
1961 Nov 15 The secretariat for the preparatory liturgical commission publishes a third schema for the liturgy. This text mentions the Sacrament of Penance in number 59. [This number 59 eventually becomes article 72 of the Constitution on the Sacred Liturgy.]
1962 Nov 6-7 Council members discuss the Constitution on the Sacred Liturgy, Chapter 3, The Other Sacraments and Sacramentals. There is little discussion of the Sacrament of Reconciliation.
1963 Dec 04 Promulgation of Sacrosanctum Concilium, The Constitution on the Sacred Liturgy. The Constitution contains one article on Penance, article 72: "The rite and formularies for the sacrament of penance are to be revised so that they more clearly express both the nature and effect of the sacrament."
1966 Feb 17 Paul VI. Apostolic Constitution Poenitemini. Publishing Services USCC, On Fast and Abstinence [i.e. on Penance and Conversion].
1966 Formation of Coetus 23bis of the Consilium. De Rituali, III (Penance). 1966-1969. Chair: J. Lecuyer, C.S.Sp. Membership includes Karl Rahner, S.J. and Cyrille Vogel.
1967 Jan 01 Paul VI. Apostolic constitution Indulgentiarum doctrina.
1967 Feb 08 First meeting of Coetus 23bis.
1968 Mar 16 Report of coetus to Concilium. Proposed common absolution after individual confessions, and general absolution. The coetus quoted 48 previous Roman indults permitting general absolution. Four absolution prayers are given including an optative prayer, a new declarative prayer [ancestor of present prayer], and a deprecative prayer. [An explanation of these terms is given below.]
1969 May 08 The Consilium is dissolved. Congregation of Rites divided into Congregation for Divine Worship [to which the members of the Consilium are appointed] and the Congregation for Saints’ Causes [to which the members of the Congregation of Rites are assigned].
1969 Fall Final report of Congregation for Divine Worship on the Ordo Reconciliationis is opposed by Congregation for the Doctrine of the Faith. Tension grows. Work stops.
1971 Apr 11 General Catechetical Directory: ". . . the Holy See judges it fitting that the practice now in force in the Church of putting Confession ahead of first Communion should be retained" (addendum, #5).
1971 Fall An article from the March 16, 1968 draft of the Ordo Reconciliationis is published in a leading theological journal; people begin to wonder what happened to the work?
1972 June 16 Congregation for the Doctrine of the Faith issues Normae pastorales circa Absolutionem Sacramentalem Generali modo impertiendam. AAS 74 (1972) 518-525. Pastoral Norms for Giving General Sacramental Absolution.
1972 July New coetus is appointed with [all] new members chaired by Msgr. Pierre Jounel.
1972 November 30 Draft of Ordo Reconciliationis circulated to congregations. Conflicts over jurisdiction and personalities.
1973 National Conference of Catholic Bishops. A Study Paper for First Confession. Publication Services USCC, 1973.
1973 National Conference of Catholic Bishops. Principles to Guide Confessors in Questions of Homosexuality. Publication 293-4. 15 pp.
1973 January and February Revised coetus rewrites Ordo Reconciliationis in light of the developments of June 16, 1972.
The key developments are:
1) New name [Reconciliation] is proposed for
the sacrament;
2) the Proclamation of Forgiveness (absolution) changed from
juridical to deprecative form
[and for these two changes, the new Rite will be
introduced by an Apostolic Constitution];
3) three rites are given (addition of
an "Ordo ad reconciliandos plures paenitentes cum confessione et absolutione
generali";
4) the place for the sacrament is left up to bishops’ conferences;
5)
ritual includes official examples of non-sacramental celebrations of
reconciliation;
6) a celebration of the Word added to rite for reconciling
individuals;
7) the Introduction is revised to match the style of the other
revised rites.
1973 March Meeting of the Sacred Congregation for Divine Cult. Msgr. Pierre Jounel introduces the text. Certain modifications demanded. Act of Contrition replaces Lord’s Prayer in Rite One. "I absolve you" is restored. Msgr. Pierre Jounel told us that when he was instructed to compose a new prayer which kept the "I absolve you -- Ego te absolvo" he was guided by the following considerations:
- Christian prayer is Trinitarian: the Spirit opens the mouth of Christ to address the Father.
- Liturgical prayer is addressed to the Father. It is the voice of the Body of Christ head and members, praying.
- The prayer should mention the source of reconciliation: the paschal victory.
- The prayer should contain the name of the sacrament: reconciliation.
- The prayer should indicate the "ends" (purpose) of the sacrament: pardon and peace.
- The prayer should clearly show the relation of the priest to the community (See: Introduction, # 19).
- The prayer is one, unified prayer.
Guided by these considerations we have this prayer:
God, the Father of mercies,
through the death and resurrection of his Son
has reconciled the world to himself
and sent the Holy Spirit among us
for the forgiveness of sins;
through the ministry of the Church
may God give you pardon and peace,
and I absolve you from your sins
in the name of the Father, and of the Son,
and of the Holy Spirit. (R. Amen.)
1973 May 24 Congregation for the Discipline of the Sacraments and the Congregation for the Clergy issue a joint declaration concerning the first reception of the sacraments of Penance and the Eucharist by children, bringing an end to the practice by which preparation for Reconciliation was put off until after first Communion.
1973 Fall Rewrite of the Ordo Reconciliationis. Juridical prayer restored. Principle reason for an Apostolic Constitution removed. Name on title page restored to Ordo Paenitentiae. [Introduced by a decree.]
1973 Nov 29 Paul VI approves final text.
1973 Dec 02 [First Sunday of Advent] Sacred Congregation for Divine Cult, Ordo Paenitentiae, editio typica. 121 pp. Decree of the congregation (A. Bugnini) introduces the new rite.
1974 Feb 07 Publication of Latin editio typica of the Ordo Paenitentiae.
1974 Dec 08 Paul VI. Apostolic Exhortation Paterna Cum Benevolentia. Publication Services USCC, On Reconciliation Within the Church.
1975 Mar 04 NCCB submits ICEL text of the Rite of Penance to the Holy See; confirmed within a week on March 7, 1975.
1977 Feb 27 [First Sunday of Lent] Implementation date for USA the new Rite of Penance.
1979 Mar 04 John Paul II. [First] Encyclical letter Redemptor hominis. Publication Services USCC, Redeemer of Man, publication number 003-6. 100 pp. Explores the relationship between the mystery of redemption in Jesus Christ and human dignity.
1980 Nov 30 John Paul II. Encyclical letter Dives in misericordia. Publication Services USCC, Rich in Mercy, publication number 734-0. 61 pp. Examines some of the major anxieties of our time declaring that "the love and the mercy of God should lead to love and mercy on the part of Christians toward others."
1983 Code of Canon Law. Canons 959-997. (See Dallen, p 224.)
1983 Synod of Bishops. Publication Services USCC, Penance and Reconciliation in the Mission of the Church: Synod of Bishops, 1983, publication number 187-3. 68 pp.
1984 Mar 25 John Paul II. Apostolic exhortation Redemptionis donum. Publishing Services USCC, The Gift of Redemption, publication number 925-4. 55 pp. In the light of the mystery of the redemption, concepts of vocation, consecration, evangelical councils, and love of the Church in the spirit of reconciliation are discussed.
1984 Dec 02 John Paul II. Post-synodal apostolic exhortation Reconciliatio et Paenitentia. Publication Services USCC, Reconciliation and Penance, publication number 951-3. 144 pp. Urges a return to individual confession and stresses the individual reconciliation with God.
1990 Mar 01 NCCB Pastoral Research and Practices Committee. "Reflections on the Sacrament of Penance in Catholic Life Today: A Study Document." Office of Publishing Services, USCC. Publication no. 340-X. $2.95.
Absolution: Grammatical Forms
What grammatical forms of the absolution prayer have been used and which are possible?
1. Optative, also called Laudatory,
Epikletic, Berakah, or Exomologesis (see Dallen, p 174.)
Example: Blessed are you, O God, who forgives John.
I talk to God about John
The one addressed = God
Action performed by God
2. Deprecative, also called Exhortatory or
Intercessory.
Example: John, may God forgive you.
I talk to John about what God does.
The one addressed = John.
Action performed by God.
3. Declarative (in a narrative sense).
Example: John, God forgives you.
I talk to John about what God does.
The one addressed = John.
Action performed by God
4. Declarative (in a juridical sense).
Example: John, I forgive you.
I talk to John about what I do.
The one addressed = John.
Action performed by me.
Absolution: Current Prayers
At the March 1973 meeting of the Sacred Congregation for Divine Cult, Msgr. Pierre Jounel introduced the text as revised by the coetus. One of the Anglo-Saxon cardinals, not finding the words "ego te absolvo" ("I absolve you") in each of the prayers of absolution objected: "There is a great priest shortage in my country. The seminaries are empty. Parishes are closing. And why? Because the priests have lost their identity. Laity are taking over... reading, touching the eucharist, women in the sanctuary... But at least the priest can hold onto this: he is the only one who can say 'This is my body' and 'I absolve you.' Take that away and there won't be a priest left." Others agreed and Msgr. Pierre Jounel was instructed to have only one formula for the absolution prayer and it had to contain the world "I absolve you." [The members of the Congregation also instructed him to restore the "Act of Contrition" in place of the "Lord's Prayer" in Chapter One.]
Msgr. Pierre Jounel told us in class at the Institut Supérieur de Liturgie that when he was instructed to compose a new prayer which kept the "I absolve you -- Ego te absolvo" he was guided by the following considerations:
1. Christian prayer is Trinitarian: the Spirit opens the mouth of Christ to address the Father.
2. Liturgical prayer is addressed to the Father. It is the voice of the Body of Christ head and members, praying.
3. The prayer should mention the source of reconciliation: the paschal victory.
4. The prayer should contain the name of the sacrament: reconciliation.
5. The prayer should indicate the "ends" (purpose) of the sacrament: pardon and peace.
6. The prayer should clearly show the relation of the priest to the community (See: Introduction, # 19).
7. The prayer is one, unified prayer.
Guided by these considerations, the authors composed the following prayer:
God, the Father of mercies,
through the death and resurrection of his Son
has reconciled the world to himself
and sent the Holy Spirit among us
for the forgiveness of sins;
through the ministry of the Church
may God give you pardon and peace,
and I absolve you from your sins
in the name of the Father, and of the Son,
and of the Holy Spirit. (R. Amen.)TRR Comment: This prayer is declarative in the juridical sense.
Participating in these same historical, liturgical, and doctrinal conversations, other Churches (U.S.A.) have similar prayers in their renewed liturgical books.
1. The Episcopal Church The Book of Common Prayer (1977), "Reconciliation of a Penitent" p 447.
"Two equivalent forms of service are provided here to meet the needs of penitents. The absolution in these services may be pronounced only by a bishop or priest. Another Chri8stian may be asked to hear a confession, but it must be made clear to the penitent that absolution will not be pronounced; instead, a declaration of forgiveness is provided." (Introduction)
Our Lord Jesus Christ, who has left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive you all your offenses; and by his authority committed to me, I absolve you from all your sins: In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
TRR Comment: The first phrase is deprecative (exhortatory / intercessory); the second part is declarative in the juridical sense.
(Alternate prayer) Our Lord Jesus Christ, who offered himself to be sacrificed for us to the Father, and who conferred power on his Church to forgive sins, absolve you through my ministry by the grace of the Holy Spirit, and restore you in the perfect peace of the Church. Amen.
TRR Comment: This prayer is deprecative.
Declaration of Forgiveness to be used by a Deacon or Lay Person
Our Lord Jesus Christ, who offered himself to be sacrificed for us to the Father, forgives your sins by the grace of the Holy Spirit. Amen.
TRR Comment: This prayer is declarative (in a narrative sense).
2. Inter-Lutheran Commission on Worship Lutheran Book of Worship (1979) "Corporate Confession and Forgiveness", p 193.
The minister stands and addresses the congregation: Almighty God in his mercy has given his Son to die for us and, for his sake, forgives us all our sins. Through his Holy Spirit he cleanses us and gives us power to proclaim the mighty deeds of God who called us out of darkness into the splendor of his light. As a called and ordained minister of the Church of Christ and by his authority, I therefore declare to you the entire forgiveness of all your sins, in the name of the Father, and of the + Son, and of the Holy spirit. Amen. Those in the congregation may come forward and kneel before the altar. The minister laying both hands on each person's head, addresses each in turn: In obedience to the command of our Lord Jesus Christ, I forgive you all your sins. Amen.
TRR Comment: In the prayer over the congregation, the first phrase is declarative (in a narrative sense). The second is also declarative in a narrative sense. However, the prayer over each individual penitent is declarative in the juridical sense.
"Individual Confession and Forgiveness", p 196.
God is merciful and blesses you. By the command of our Lord, Jesus Christ, I, a called and ordained servant of the Word, forgive you your sins in the name of the Father, and of the + Son, and of the Holy Spirit. (R) Amen.
TRR Comment: This prayer is over the individual penitent is declarative in the juridical sense.
3. The Presbyterian Church (U.S.A.) Book of Common Worship "A Service of Repentance and Forgiveness for Use with a Penitent Individual", p 1023.
The mercy of the Lord
is from everlasting to everlasting.
I declare to you, in the name of Jesus Christ,
you are forgiven.
May the God of mercy,
who forgives you all your sins,
strengthen you in all goodness,
and by the power of the Holy Spirit
keep you in eternal life.
(R) Amen.
TRR Comment: This prayer is over the individual penitent is declarative in the juridical sense.
4. United Church of Christ Book of Worship. "Order for Reconciliation of a Penitent Person" p 268.
In Christ's name, / and as one with you in the church, / I declare to you: / Your sins are forgiven. / Go in peace, in the knowledge of God's mercy.
TRR Comment: This prayer is declarative (in a narrative sense).
"Order for Corporate Reconciliation" p 275.
(Leader) In Christ's name, and as one with you in the church, / I declare to you: Your sins are forgiven. (People) In Christ's name, / and as sisters and brothers in the church, / we declare to you: Your sins are forgiven.
TRR Comment: This prayer is declarative (in a narrative sense). Note also: This is the only ecclesial community [that I know of] where the minister is offered forgiveness by the people.
Absolution: Critique
"There are three criteria for validating sacramental practice. These are 1) the fullness of language, 2) adequacy to experience, and 3) the celebration’s relation to the orthopraxis of gospel and freedom and solidarity with the suffering. The criterion of fullness of language is both historical and anthropological. It derives from what has been said about the sacramental canon and about liturgy’s integration of the language of ritual, myth, and metaphor. For example, since the sacramental canon gives central importance in celebration to a prayer of thanksgiving and intercession, one must still remain dubious about the prayer for reconciliation in the new Rite of Penance, since it is a compromise between laudatory, intercessory, and declaratory forms." David N. Power, Unsearchable Riches, pp 213-214].
Forms (16) of the Rite of Reconciliation in Current Use
Rite 1: One On One
Rite for Reconciliation of Several Penitents with Individual Confession and
Absolution
#1 Rite 1 A — Quasi Penance
Situation: The individual comes to the Reconciliation Chapel or confessional wanting something other than the Sacrament of Reconciliation. They may have a question; they may want advice; they may want a candle or a rosary blessed; they may need money or food or medicine. They may be lonely and want to talk to someone. They may need psychiatric help: advice, counseling or therapy.
Pastoral Response: The priest does what he can in the situation (while sometimes gently suggesting another forum).
#2 Rite 1 B — Devotional Confession
Situation: The individual comes to the Reconciliation Chapel or confessional and kneels behind the screen and wants to "go to confession" understanding the sacrament as scholastic confession. The penitent appreciates the devotional aspects of the sacrament and has found it a useful means of overcoming sins and achieving some degree of peace.
Pastoral Response: One of the basic qualities of devotional prayer is its "invariability". Consequently, the priest will take care not to change the experience less the devotional aspects of the sacrament be diminished. At the same time the priest will attempt to incorporate the principle values of the current rite (e.g. use the current formula of absolution in the vernacular, wait while the penitent says the act of contrition so that he/she can hear the absolution prayer, etc.)
#3 Rite 1 C — Sacrament of Reconciliation: Rite of Reconciliation of Individual Penitents
Situation: The individual comes to the Reconciliation Chapel wanting to celebrate the Sacrament as prescribed by the Second Vatican Council.
Pastoral Response: The priest will follow the ritual and gift the person with the word of God and celebrate the peace resulting from sacramental resolution.
#4 Rite 1 D — Sacrament of Reconciliation with Spiritual Direction
Situation: The individual comes to the Reconciliation Chapel and indicates (face to face, or anonymously behind the screen) that in addition to telling you their sins they expect counsel and advice.
Pastoral Response: Fr. Kurt Stasiak gives a very helpful presentation of this situation in his book.
#5 Rite 1 E — Spiritual Direction concluding with Sacramental Absolution
Situation: The individual comes to your office for spiritual direction and at the end of the hour asks if you would give them absolution for the sins they have just told you about..
Pastoral Response: [This is the situation experienced by many seminarians and priests.] The priest calls upon his skills as a "director of souls".
Rite 2: Communal + One On One
Rite for Reconciliation of Several Penitents with Individual Confession and
Absolution
#6 Rite 2 A. Communal celebration of the Liturgy of the Word, with or without homily, followed by individual confession (using Rite 1).
Situation: This is practiced in many parishes. A "Liturgy of the Word" is simply added to Rite 1. The Liturgy of the Word often has little influence on the confession of sins; people often depart after confessing.
#7 Rite 2 B. Communal sacramental celebration with individual confession and absolution using the ordinary formula for absolution, or the shortened "emergency prayer".
Situation: Rite 2 as in the Ritual. This is a true communal celebration of the sacrament with the emphasis on the celebration of God's Mercy (not on the confession of sins).
#8 Rite 2 C. Communal sacramental celebration with individual confession and collective absolution using the ordinary absolution prayer.
Situation: Like 2B above, but the absolution was only said once, after everyone had confessed. Often used before the Code of 1983.
#9 Rite 2 D. Communal sacramental celebration with individual confession and collective absolution using the expanded absolution prayer.
Situation: Often used before the Code of 1983.
Rite 3: Communal Rite
Rite for Reconciliation of Several Penitents With General Confession and
Absolution
#10 Rite 3 A. Communal sacramental celebration with general confession and general absolution using the expanded absolution prayer.
Situation: This is Rite 3 as in the Ritual.
#11 Rite 3 B. Communal sacramental celebration with general confession, individual response, imposition of hands, and general absolution using the expanded absolution prayer.
Situation: Many liturgists would consider this the ideal form.
Rite 4: Emergency Situations
#12 Rite 4 A. The emergency form of the sacrament using the emergency prayer for absolution.
Situation: When the plane is about to crash, the boat is sinking, the building is exploding, etc.
#13 Rite 4 B. The emergency form of the sacrament using the conditional emergency absolution prayer
Situation: When the person is unconscious, or might be alive.
Rite 5: (Non-Sacramental) Penance Services
#14 Rite 5 A. Non-sacramental liturgy of Reconciliation (with no absolution).
Situation: Does not need an ordained person to preside. Good preparation for the sacrament.
#15 Rite 5 B. Non-sacramental liturgy of Reconciliation followed by an abbreviated Rite1
Situation: Similar to Rite 2A above. Some parish do this before Easter and/or Christmas.
#16 Rite 5 C. Non-sacramental liturgy of Reconciliation followed by Rite 1 with spiritual direction.
Situation: Some retreat experiences where one has the opportunity to review one's past life and to have an extended conversation with a priest/director/confessor.
Naming the Sacrament
From Webster’s New World Dictionary:
Confess. From the Latin confiteri to acknowledge. 1) to admit or acknowledge a fault, crime, opinion; 2) to declare one’s faith in; 4) to tell one’s sins to a priest) 5) To hear the confession of a person (said of a priest).
Confession 1) a confessing, acknowledgement; admission; 2) something confessed; 4) the confessing of sins to a priest for absolution; 5) a general acknowledgement of sin; 6) a declaration of faith, creed; 7) a group of people adhering to a certain creed; 8 the tomb of shrine of a martyr or confessor.
Penance. Noun: 1) a sacrament of the RC church involving the confession of sin, repentance, and submission to penalties imposed followed by absolution by a priest; 2) the penalty or penalties so imposed; 3) any voluntary suffering or punishment to show repentance for sin or wrongdoing.
Penitence. The state of being penitent; repentance.
Penitent. Adjective from the Latin poenitere to repent: 1) sorry or ashamed for having done wrong and willing to atone; repentant. Noun: 1) a penitent person; 2) RC church: a person undergoing the sacrament of penance.
Penitential. Adjective: of, constituting, or expressing penitence or penance. Noun: 1) a penitent; 2) a list or book of rules governing religious penance.
Penitentiary. Adjective: 1) of or for penance; 2) used in punishing, disciplining, and reforming; 3) that which makesone liable to imprisonment in a penitentiary. Noun: 1) a prison; especially a state or federal prison for persons convicted of serious crimes. 2) in the RC church: a) an office or tribunal headed by a cardinal she grand penitentiary) and dealing with matters of penance, confession, dispensation, absolution, etc.; b) an officer empowered to give absolution in cases normally reserved to a bishop.
Reconcile. 1) to make friendly again or win over to a friendly attitude; 2) to settle a quarrel or compose a difference; 3) to make [texts etc] consistent, compatible, to bring into harmony; 4) to make content, submissive, or acquiescent (to) [...as we became reconciled to our lot...]
Reconciliation. Noun: a reconciling or being reconciled.
From the introduction to the FDLC book: "I have titled this book The Reconciliation of Penitents; this is the name of the sacrament used in the Rite of Penance itself. Throughout the book I often refer to confession as the "sacrament of reconciliation" because Pope Paul VI, during whose pontificate the rite was promulgated, preferred that name for the sacrament. Clergy and theologians have consistently over the past centuries spoken of "the sacrament of penance" and "penitents" whereas Catholics in general have consistently used the words "confession," "confessor," "confessional." The difference in vocabulary is significant and points to the basic difference in the way the sacrament has been viewed by clergy and laity.
From USCC. Reflections on the Sacrament of Penance in Catholic Life Today: A Study Document. Washington, DC: Office for Publishing and Promotion Services, United States Catholic Conference. 1990. ISBN 1-55586-340-X. Page 8. "One possible explanation [regarding preaching about the sacrament] is that people do not connect the vocabulary of reconciliation with the Sacrament of Penance.
The Gift of Reconciliation: Ten Tips for Better Confessions, Tip 2: "Name it ‘Reconciliation’" —- The word reconciliation is rich in meaning. It suggests the gift of God’s forgiveness and the removal of the barriers we place between ourselves, our community and our God. Reconciliation means the re-bridging of the gap between God and us and between ourselves and others. It also suggests the deep peace that comes from being brought back into harmony with God, with sisters and brothers and with the whole of creation.
From: Sacred Congregation for Catholic Education. Instruction on Liturgical Formation in Seminaries. Rome: Typis Polyglottis Vaticanis, 1979. Number 36. "It’s [the sacrament of reconciliation] liturgical character is always to be retained. Generally it is to be distinct from spiritual direction." Commentary page 76: "Wisely, the Instruction urges that the student’s decision on the frequency and occasion of sacramental reconciliation should be a personal one. In this way, students should develop a personal esteem for the sacrament and not succumb to its celebration out of pressure from authority or convenience of schedule. Sacramental reconciliation is distinct from spiritual direction..."
Why Catholics Don't Go To Confession
A class report by Dorothy Reynolds (4/29/81)
On an article/survey by David Sutor
1. Catholics are increasingly convinced that their sins will be forgiven if, in true contriteness, they ask God directly for absolution. They believe that the confessional box, reconciliation chapel, and the priest are unnecessary.
2. Catholics don’t consider sin as being prevalent in their lives as much as they once did. Cynical comments were expressed regarding nun-teachers manipulating them into a psychological scrupulosity over sin and bondage to the confessional.
3. Catholics have come to believe that serious sin is extremely difficult for most ordinary people to commit.
4. Catholics are losing their sense of humility, seeing that trait as personally enfeebling and out of step with the times. Modernists ignore the justice of God in overemphasizing his mercy. We have largely lost our sense of sin.
5. Catholics are losing confidence in their parish priests’ ability to understand and relate to the real-life trials in the daily lives of their parishioners. Confessional counseling isn’t taken seriously.
6. Catholics see no leadership or example being set by their priests where Penance is concerned. Many priests admit that they seldom, if ever, go to confession themselves.
7. Many Catholics have had abysmally bad experiences in the confessional at one time or another and won’t tolerate the possibility of dealing with a crude, tactless, or insensitive priest again. Hopefully, they are teaching seminarians about compassion and understanding.
8. For many Catholics who oppose the teaching of their church on contemporary moral issues, confession seems like an exercise in futility.
9. The new rite of reconciliation is practiced so seldom by numerous young Catholics who are not encouraged to frequent the sacrament that it just isn’t taken seriously by them.
10. Catholics who continue to go to confession are often embarrassed or hurt by priests who imply that some of the sins they confess are nothing more than triviality.
Overall, the belief expressed was that Catholics do not enjoy going to confession regardless of how good they may feel later on, nor do they enjoy the feelings of guilt or shame normally associated with confession. Several benefits associated with confession are: forgiveness of sins, a sense of peace, and elimination of guilt feelings, and experience a sense of healing.
If the Sacrament of Reconciliation gives grace, and grace is a good thing to have why aren’t Catholics rushing to the sacrament? — Several years ago a student of mine at the University of Dayton wrote a paper on the reasons why catholics have stopped going to confession. The ten reasons she found are given are given on the next page. Accepting her conclusions to be true, (abstracting from how true or false they are), what could a pastor do to encourage celebration of the sacrament of reconciliation? Take each of the ten reasons given and ask yourself: granted this, what can I do to encourage the frequent celebration of the sacrament.
Mystery of Reconciliation in the History of Salvation
The Father has shown forth his mercy by reconciling the world to himself in Christ and by making peace for all things on earth and in heaven by the blood of Christ on the cross. (See 2 Cor 5:18ff.; Col 1:20.) The Son of God made man lived among us in order to free us from the slavery of sin (See Jn 8:34-36.) and to call us out of darkness into his wonderful light. (See 1 Pt 2:9.) He therefore began his work on earth by preaching repentance and saying: "Repent and believe the Gospel" (Mk 1:15).
This invitation to repentance, which had often been sounded by the prophets, prepared people’s hearts for the coming of the kingdom of God through the voice of John the Baptist, who came "preaching a baptism of repentance for the forgiveness of sins" (Mk 1:4).
Jesus, however, not only exhorted people to repentance so that they would abandon their sins and turn wholeheartedly to the Lord, (See Lk 15.) but welcoming sinners, he actually reconciled them with the Father. (Lk 5:20 and 27-32, 7:48.) Moreover, he healed the sick in order to offer a sign of his power to forgive sin. (See M 9:2-8.)
Theological Foundations
Dallen, Chapter 8: Theological Foundations, pp 250-297.
[It is the mystery of reconciliation which] gives focus to the Church’s mission and ministry. (250 a)
Personal relationships provide the basic metaphor [for grace and sin]. (251 c)
Reconciliation with others then becomes the sacrament of reconciliation with God. (252 b)
Metanoia [is the] process toward full union with the Father, through Christ, in the power of the Holy Spirit active in the Church. (256 b)
[While Trent taught that the Eucharist is the primary sacrament of reconciliation] for centuries the Western Church has not maintained a close relationship between the eucharist and the remission of sins, except for the Jansenistic use of confession as preparation for communion. (257 d - 258 a)
Seeing the Church itself as penitent... thought deeply rooted in patristic tradition, was practically forgotten until retrieved at the council. (258 d)
Only the community that seeks reconciliation is a reconciling community, but the community that reconciles is reconciled. (260 b)
Reconciliation with the Church is the res et sacramentum of penance. (265 c) Pardon is granted by God through the Church working by the priest’s ministry. (271 c)
The historical trend has been to make confession more self-accusation than exomologesis and its completeness or integrity ever more specific and detailed. (282 b)
All the reformed [sacramental] rituals except penance, provide for celebration in the context of the eucharist. (289 a)
The ordinary obligation of confessing grave sins before communion is an ecclesiastical law that the Church can suspend. (290 a) [Footnote] In any case, the pre-Tridentine Western tradition, as well as the constant tradition of the East, must be part of the context for interpreting the statement of Trent that complete ("integral") confession is "iure divino." (295 c) The exclusion of the grave sinner from communion was not dogmatically defined at Trent as a matter of divine law. (297 b)
Karl Rahner regards the distinction between perfect and imperfect contrition as irrelevant. (295 a)
Reconciliation to God through reconciliation to the Church. see especially NCE 17: K. Untener "Reconciliation, Ministry of" and James Dallen "Reconciliation with the Community" and the bibliographies after these articles.
The Church as minister of reconciliation.
Sacrament of Penance as one of the sacraments of reconciliation. see, for example, William J. Bausch. A New Look at the Sacraments. Revised edition 1983. Twenty-Third Publications: Mystic CT. $5.95.
The Latin of the RP and the Code, translated literally in the original ICEL text, is intra congruum tempus. The amended ICEL text has "reasonable time," which is misleading: what is otherwise "reasonable" may not be "suitable" in a liturgical celebration. The celebration should not be so long as to inconvenience seriously the participants or cause some to leave after their confession and absolution or break the rhythm of the celebration. (James Dallen. The Reconciling Community, page 404, note 14.)
To Think About
A number of individuals (ten or a thousand) unknown to one another, uncaring of one another, come in and out of the cold and, in quavering song and stilted prose, petition an absent God to become really present so that they may receive Him bodily and return each to his or her isolated home convinced that they have been nourished spiritually. [Walter Burghardt, quoted in Gula, p 81]. "I hope that I can create the type of community in the parish where I minister so that the sacrament of reconciliation has a basis in lived experience."
"In sacraments, we celebrate our experience already begun and, in this way, deepen that experience by bringing it to a new level of expression." [Gula p 44] Apply this statement to each of the seven sacraments. Does it apply equally well to the sacrament of reconciliation?
What is the immediate history of the current Rite of Penance?
Say from memory the prayer for Absolution. What are the principle elements of this prayer? Why was the previous prayer changed?
Identify: Optative, Deprecative, Declarative.
Discuss: Reconciliation is central to the Christian message.
Define: reconciliation, atonement, sacrifice, penance, metanoia, sarx, pneuma, conversion, shalom, grace.
How does the evolution in the name of the sacrament reflect a changing understanding of the sacrament?
Describe the process of "conversion to Christ".
How would you explain to a non-Catholic why Catholics have to go to confession?
What are some of the reasons why some Catholics have stopped "going to confession?"
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