"Reconciliation and Penance"
Penance Service tonight, 7:30 p.m., SAA Church.
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Here are some excerpts from Pope John Paul II's beautiful apostolic exhortation, "Reconciliation and Penance" (1984), # 29-31:
"In the fullness of time the Son of God, coming as the lamb who takes away and bears upon himself the sin of the world appears as the one who has the power both to judge and to forgive sins, and who has come not to condemn but to forgive and save.
Now this power to 'forgive sins' Jesus confers through the Holy Spirit upon ordinary men, themselves subject to the snare of sin, namely his apostles: "Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven; whose sins you shall retain, they are retained" (John 20:22-23). This is one of the most awe-inspiring innovations of the Gospel! 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.
Here there is seen in all its grandeur the figure of the minister of the sacrament of penance who by very ancient custom is called the confessor.
Just as at the altar where he celebrates the eucharist and just as in each one of the sacraments, so the priest, as the minister of penance, acts 'in persona Christi' The Christ whom he makes present and who accomplishes the mystery of the forgiveness of sins is the Christ who appears as the brother of man, the merciful high priest, faithful and compassionate, the shepherd intent on finding the lost sheep, the physician who heals and comforts, the one master who teaches the truth and reveals the ways of God, the judge of the living and the dead, who judges according to the truth and not according to appearances...
The truths mentioned above, powerfully and clearly confirmed by the synod and contained in the propositions, can be summarized in the following convictions of faith, to which are connected all the other affirmations of the Catholic doctrine on the sacrament of penance.
The first conviction is that for a Christian the sacrament of penance is the primary way of obtaining forgiveness and the remission of serious sin committed after baptism. Certainly the Savior and his salvific action are not so bound to a sacramental sign as to be unable in any period or area of the history of salvation to work outside and above the sacraments. But in the school of faith we learn that the same Savior desired and provided that the simple and precious sacraments of faith would ordinarily be the effective means through which his redemptive power passes and operates.
It would therefore be foolish, as well as presumptuous, to wish arbitrarily to disregard the means of grace and salvation which the Lord has provided and, in the specific case, to claim to receive forgiveness while doing without the sacrament which was instituted by Christ precisely for forgiveness. The renewal of the rites carried out after the council does not sanction any illusion or alteration in this direction. According to the church's intention, it was and is meant to stir up in each one of us a new impulse toward the renewal of our interior attitude; toward a deeper understanding of the nature of the sacrament of penance; toward a reception of the sacrament which is more filled with faith, not anxious but trusting; toward a more frequent celebration of the sacrament which is seen to be completely filled with the Lord's merciful love."
--------------------------------
Here are some excerpts from Pope John Paul II's beautiful apostolic exhortation, "Reconciliation and Penance" (1984), # 29-31:
"In the fullness of time the Son of God, coming as the lamb who takes away and bears upon himself the sin of the world appears as the one who has the power both to judge and to forgive sins, and who has come not to condemn but to forgive and save.
Now this power to 'forgive sins' Jesus confers through the Holy Spirit upon ordinary men, themselves subject to the snare of sin, namely his apostles: "Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven; whose sins you shall retain, they are retained" (John 20:22-23). This is one of the most awe-inspiring innovations of the Gospel! 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.
Here there is seen in all its grandeur the figure of the minister of the sacrament of penance who by very ancient custom is called the confessor.
Just as at the altar where he celebrates the eucharist and just as in each one of the sacraments, so the priest, as the minister of penance, acts 'in persona Christi' The Christ whom he makes present and who accomplishes the mystery of the forgiveness of sins is the Christ who appears as the brother of man, the merciful high priest, faithful and compassionate, the shepherd intent on finding the lost sheep, the physician who heals and comforts, the one master who teaches the truth and reveals the ways of God, the judge of the living and the dead, who judges according to the truth and not according to appearances...
The truths mentioned above, powerfully and clearly confirmed by the synod and contained in the propositions, can be summarized in the following convictions of faith, to which are connected all the other affirmations of the Catholic doctrine on the sacrament of penance.
The first conviction is that for a Christian the sacrament of penance is the primary way of obtaining forgiveness and the remission of serious sin committed after baptism. Certainly the Savior and his salvific action are not so bound to a sacramental sign as to be unable in any period or area of the history of salvation to work outside and above the sacraments. But in the school of faith we learn that the same Savior desired and provided that the simple and precious sacraments of faith would ordinarily be the effective means through which his redemptive power passes and operates.
It would therefore be foolish, as well as presumptuous, to wish arbitrarily to disregard the means of grace and salvation which the Lord has provided and, in the specific case, to claim to receive forgiveness while doing without the sacrament which was instituted by Christ precisely for forgiveness. The renewal of the rites carried out after the council does not sanction any illusion or alteration in this direction. According to the church's intention, it was and is meant to stir up in each one of us a new impulse toward the renewal of our interior attitude; toward a deeper understanding of the nature of the sacrament of penance; toward a reception of the sacrament which is more filled with faith, not anxious but trusting; toward a more frequent celebration of the sacrament which is seen to be completely filled with the Lord's merciful love."
posted by Fr Greg at
9:21 AM
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