C O N F E S S I O N
In the past 30 years or so one of the most significant
changes in the Church has been the attitude to Confession.
Whereas in 1960 it was taken for granted that a good, practising Catholic
would go to Confession at least once a month [ even once a week or fortnight], in the year
2000 it is considered verging on the fanatically religious to go once a year. Gone are the
long lines of 'penitents' outside the 'box' on a Saturday night and the long hours of
Confession time on Holy Saturday and Christmas Eve. Instead, in the Diocesan Year
Book, parishes advertise about half an hour's Confession time a week and ' on call'.
Why?
Has it ceased to be a sacrament? Have people become so
much better that they do not sin? Has some new way been found to be reconciled to God?
Confession - Penance or the Rite of Reconciliation - is still one of the
seven sacraments and will ever remain so.
We are no better than the generations before us and still sin and still need to
be reconciled to God, have our sins forgiven.
There are, and always have been, other ways to have sins forgiven; but the best
way, the surest way and the only way under normal circumstances to be reconciled to
God is still through the sacrament of Penance. ‘Reconcile’ - meaning ‘to restore friendly
relations between’ and taken from re = again and ‘conciliare’ = bring together.
What has changed is our general attitude to worshipping, to the practice of
our religion, so that it is far more in line with our attitude to normal, 'profane', non-religious
activities. We do not, generally, do things simply because we are told to do so. We need
to know why, to understand, to see the point of it. We need to have a cogent motive and
incentive. That has also now become our attitude to things religious. We do not find it
enough to be told that something is what it is because ' the Church says so'. We do not
accept blindly advice or orders to go through a ritual which takes up time, can be
humiliating, seems to have no point to it and does not seem to have any spectacular
result in making us better.
Whether this attitude is good or bad is not the point.
The teaching on Confession in the past has been quite clear - but only in
theory. As re-phrased in the new Catechism of the Catholic Church : “ After attaining the
age of discretion each of the faithful is bound by an obligation faithfully to confess serious
sins at least once a year” ( my emphasis on ‘serious’) In practice the orders always were:
' go often to Confession' plus a detailed requirement of how we do it, what we must say,
where we must go to Confession, in what exact words we - individual sinners with
individual and private needs - must tell our God we are sorry etc.
It became a habit. A good habit. But mechanical, automatic, with very little
thought behind it and - often through the impatience of the priest, lack of time, length of
queue of penitents etc - something to be dreaded. We took it on faith that it did us good [
which it does] but we had a very superficial understanding and no encouragement to use
the sacrament for anything other than a spiritual sponge to wipe the soul clean - which it
does.
But it does a lot more than that.
To use the sacrament properly, to have confidence in it more than just a
blind act of faith in its forgiving power, we have to understand it better, use it for the right
reasons, approach it with a very different attitude; not with dread but rather with a
constructive desire to, certainly, have our sins forgiven; but also to allow the sacrament to
improve us, encourage us, strengthen us, help us for the future.
Not just by the genius of the priest and his wisdom and advice ( nor by
the new instructions that a bit of Scripture ought to be read, few words of preparation
spoken and the penitent made aware of the meaning of the sacrament - surely
something which cannot realistically be done every time and even if only five people are
waiting for confession) but much more by our own attitude and self-insight and even more
by our readiness to allow God to work within us through his grace; which is what every
Sacrament gives.
So, to encourage us to see the sacrament of Confession properly and to use it
positively, we first have to see how it is a sacrament and how it works as a sacrament.
A sacrament is ' an outward sign of inward grace ordained by Jesus Christ by
which grace is given to the soul' or something along the lines of this ancient definition.
It has to be 'ordained by Jesus Christ' which means started by
him. This he certainly did with Confession when he told his disciples: "whose sins you shall
forgive they are forgiven; whose sins you retain they are retained". That is the basis of
Confession as the Church has practised it from the beginning.
The purpose of a sacrament is ' to give grace to the soul'. That,
therefore, is also the purpose of Confession.
But grace is not some sort of veneer or cover-up. It is a 'gift from God
which makes us holy' which is why it is called sanctifying grace.
It is even more than that. Not just a gift, a
present, an outside addition to our possessions of natural beauty, wisdom, wit and
eloquence. It is the gift of God's own life which he gives us so that we share in it, we get
immersed in his life. It is sanctifying, it makes us holy, because when we share that life we
become more and more like God himself. We live the life of God, think as he does, react
as he does. Our natural, human life and attitude is not abolished but lifted up, enhanced,
absorbed to some extent into the life of God himself.
Grace is also a manifestation of God to us in various ways; a proof
of his love for us in different ways according to our particular needs. So the sanctifying
grace which we receive in the seven sacraments, the gift from God which makes us holy,
is a share in one and the same life of God every time. BUT in a different aspect of that
life; or, if you like, a showing forth by God of his love for us in different ways according to
our needs and the purpose of the sacrament.
In Confession, the grace we receive is a share in the same life of the same
God as we receive in the other sacraments. But it is also God showing his love for us by
forgiving, understanding, healing, strengthening, encouraging for the future etc.
A sacrament is this 'outward sign of inward grace':
we do things, we say things which
are signs of the sort of share in God's life we are going to receive. Not just empty signs or
handy reminders; but effective signs. Signs which bring about what they signify.
Take Baptism as an example: the signs used are water and oil plus the words
said. Water is a sign of - and brings about - cleansing and giving life. Oil is a sign of
healing and making strong and supple. It is also a very old sign of setting a person apart,
making that person special. Which is exactly what Baptism does.
Confession, also, has to have these outward signs
which bring about what they signify and bring us grace. Keeping in mind that grace is a
share in God's life; not just a forgiving sponge which cleanses the soul from nasty little
spots or dirty great big blemishes.
These 'outward signs' in Confession are:
Confession,
Contrition,
Satisfaction,
Absolution.
Having, therefore, understood what a sacrament does,
how it gives grace in the widest, deepest and most intimate way, we next have to have a
very clear picture of these particular outward signs which bring about what they signify.
Confession: in this context, means simply an admission of guilt: "I have done wrong".
Or, "I have sinned; offended God.”
It has always been very clearly taught that the only sins which have to be
confessed are mortal sins, serious sins. It can even be said that the only real sin, in its
proper meaning, is a mortal sin.
So we have to get a very clear picture of what a sin is.
We must have a clear awareness of sin - but not erring on either extreme: on the one
hand the idea that we can do what we like and God understands and we are not sinning;
or, on the other hand, be obsessed by thinking that everything we do is a sin and cuts us
off from God.
Sin is a deliberate offence against God. Which must be
done freely, knowingly and deliberately choosing our own will rather than his. It must also
be of some gravity in its content; not some trivial thing or omission. It is a deliberate
turning away from God; choosing our own way; refusing to obey.
That is the description of a mortal sin - something which has the effect of killing
the relationship between myself and God. It does not kill the soul (which is immortal) but
kills the life of God - grace - within me.
There are other sins, offences against God, which some
say are really only sins by analogy. In so far as they do offend, displease God; they are
not good thoughts, words or deeds or omissions. But they do not break off diplomatic
relations with God. They do not kill that grace, life of God, within us.
These are called venial sins and - as has always been taught
- they are not good; they are offences against God; they are dangerous simply because if
we cheerfully and deliberately commit little sins then when faced with a big one, or a big
temptation, we will be in the habit of giving in and sinning seriously. In other words, venial
sins can lead to a mortal sin in that way of weakening our obedience to God, weakening
our defences. Never, ever, can a string of venials add up into a mortal. The situation is
not a mathematical one.
If we have a clear idea of sin then we will not make the mistake of
thinking that a weakness, a lapse, a carelessness, are grave sins and must be confessed.
Nor will we have any doubt if or when we do commit a
serious sin which we will know has cut us off from God.
So for this first 'outward sign' , that of confession or
admission: "I have sinned" is enough. We specify a mortal sin - if there is one on our
conscience.
If there is not, there is no need to give a long list of
venial sins and imperfections and failings. And certainly not the number of times we have
sworn when dropping a hammer on the toe. It is enough to say: " I have sinned".
One may want to stress a particular failing. One may
want to talk about a problem. But essentially it is enough for this outward sign which
brings about inward grace to admit to sinning. To state what sin it was is only necessary if
we know or suspect (seriously) that we are guilty of a mortal sin.
It is, therefore, enough to go to Confession and simply say:
" I have sinned".
It would fulfil the first outward sign. If a person
is not conscious of a mortal sin or sins but still wants to receive God’s grace, life, strength,
then ‘I have sinned’ perfectly fulfils the first outward sign of the sacrament.
Contrition: means sorrow. The second outward sign which brings about grace is
the fact that we are repentant.
Sorrow is not an emotion or feeling. It can be; but true sorrow comes from the will and
conviction. We tell God that we are sorry, we repent, we realise we have done wrong and
wish we had not - and we mean it here and now.
[For perfectionists, herewith a piece of fascinating information:
Contrition means being sorry because we love God and wish we had not offended him.
Attrition means we are sorry because we are scared of hell and punishment. The
difference lies in the motive for the sorrow. But in practice, in the sacrament of
Confession, even if we are sorry simply from selfish and cowardly motives of craven fear,
it is enough.]
Every sorrow contains what is called ' the firm purpose of amendment' - we
will not do it again. This is a great source of worry because often we know quite well we
will do it again. BUT knowledge, no matter how certain it may be, does not negate our
intention and wish: here and now we are sorry and we intend not to do it again. It is a
matter of the will; not of knowledge of the future or suspicion of what we may well do again.
So the second outward sign which brings about inward grace is sorrow for our sins.
In Confession this can usually be presumed. It is something said to
God in our own minds. Or it can actually be said to the priest - " I am sorry". It may be put
into an 'Act of Contrition' hallowed by ages of use and learned at our mother's knee. But it
need not be expressed in any particular way and can often be presumed simply because
we admit we have sinned and know that we must repent to have our sins forgiven. We
would not, normally, go to all the trouble of going to confession unless we are sorry.
Satisfaction: is the third of the outward signs and means trying to make good any harm
we may have done. Or trying to pay off what is known as the temporal
punishment for our sins.
[ Theologians distinguish between the guilt of
sin and the punishment for sin. When a sin is forgiven - no matter how serious - then the
guilt of sin goes; the eternal punishment goes with it. We are no longer guilty; we are
friends with God; we have his life restored in us and live the life of grace. But every sin
lays us open to punishment - known as temporal punishment - because God is just and
justice demands that there be compensation, recompense in one way or another.]
In practice, Satisfaction means accepting the 'penance' the priest gives. If harm to
someone or something has been done, then it is possible sometimes to make it good. But
this is unusual. Mostly the satisfaction is a token of doing something for God in the
prayerful hope that it will help pay off our debt due to sin. [ The best 'on-going' penance is
simply to try to be good and do whatever one is expected to do in one's station in life.]
This token is often a prayer which the priest tells one to say.
It shows the right attitude and fulfils the 'outward sign' requirement to accept this and
intend to say that prayer. It shows the right spirit if we actually say the prayer as soon as
possible and as well as we can.
Far better, perhaps, to be invited to discuss the 'penance' and perhaps agree to
do something for God. Nothing earth-shattering; just a normal job we would probably do in
any case. But to decide to do it as well as possible and actually and consciously to offer it
to God.
Absolution: is the posh word for 'forgiving' and makes up the fourth of the outward signs.
The priest has the duty to judge that the penitent
has done her/his three bits: admitting to guilt, being sorry, being willing to do a penance.
The priest then has the obligation to forgive all sins in God's name by the power given to
him by God in ordination.
But he also has the role of being a teacher, a doctor, an adviser and a friend - all of which
are excluded if we look on Confession as a weekly ceremony lasting one minute flat!
It may well be that the priest offers no
words of comfort, consolation, advice, reproof, explanation etc. But the opportunity is
there. It can, and should be sought by the priest and can be asked for by the penitent. It
is a golden opportunity - and one of the chief benefits of the sacrament other than the
actual forgiving to seek elucidation; to seek advice or help; to be encouraged; to look at
ourselves honestly and see where our failings are and try all kinds of steps to improve
ourselves.
It is futile to go to Confession and tell oneself: "From now on I
am going to be a saint." Human nature - even under the influence of grace - does not
work that way. The sacrament gives the opportunity for self knowledge, humble
awareness of one's faults and the chance to root out sins, imperfections, one by one over
a long period.
It may even be said with some truth that we will be rewarded not for success but for
trying.
This is where a dialogue between priest and penitent can be at its most valuable. It
should be sought since a priest will normally not want to impose advice or initiate a
discussion unless he somehow gets the feeling that it is what the penitent wants. No priest
wants to make the sacrament more difficult than it already can be.
Also, would it not make far more sense to listen to the words of absolution ( now
that they are in English) which inform us that God is giving us his forgiving love, rather
than mutter an act of contrition which is often a long and complicated recital of something
learned in one's childhood?
In practice, therefore: how should I go to Confession, take part in the Rite of
Reconciliation, receive the Sacrament of Penance?
First, how often? No clear answer to that except to say that if in a state of
serious rebellion against God (mortal sin) then as soon as possible. But going every
week would seem to be too often. Going once a year is too seldom and does not give the
chance of taking a good look at oneself in relationship to God. Once a month would be
useful. Certainly three or four times a year would seem to be essential.
Not just to forgive sins. But to keep an eye on that self-God
relationship; monitor it. Give oneself the chance of being rewarded for trying rather than
success.
Secondly, where? The anonymity of 'the box' is always available, may well be preferred
but does tend to make the process more formal and 'artificial'. It tends to encourage
simply the recitation of a list of sins and reception of a penance and absolution. But there
is nothing wrong with it. It is a traditional way of receiving the sacrament and hallowed by
time.
The 'face to face' confession is also available and does help penitent and
priest actually to talk normally. It can be in church, in the house, walking down the garden
or whatever [ but NOT by phone, fax or even E-mail!]
The choice is up to the penitent; whatever helps should be chosen. [ No matter which
form is used it is, of course, always under the 'seal of confession' - where neither priest
nor penitent reveals what was said. And it is the greatest glory of the Catholic priesthood
that this seal has hardly ever been broken. In fact, it becomes second nature to a priest to
forget immediately after a confession whatever was said. It may well be one of the
blessings of ordination!]
Thirdly, how? Traditionally there is a sort of rote where we say something like:
"Bless me, Father, for I have sinned. It is seventeen years since my last Confession.
Since then I have sworn eight hundred and fifty seven times, missed my prayers and
kicked the dog. For these and all my other sins which I cannot now remember, I am sorry."
We can certainly do something like that. If it is a 'box' confession then we do
have to be a bit formal, i.e. the penitent has to start somehow and finish somehow.
BUT saying how long since the last confession has never been part of what is required. It
can help the priest to some extent. If you say you went to confession last month then it
probably means you are a regular penitent. If you say it is 20 years since your last
confession then the priest knows you will need help and that you have had to pluck up a
lot of courage to come along. With luck, you will get that help.
But, keeping in mind the 'outward signs' of confession, contrition and satisfaction as
outlined above, why not go to confession first with the right intentions: i.e. to have sins
forgiven, to receive the life of grace which forgives sin. To look at one's relationship with
God as honestly as possible. To see where the failings are. To set out to improve, step by
step, no matter how slowly and unspectacularly.
So why not the following scenario:
1. No mortal sin on one's conscience. Ask for
confession, go in the box or face to face at advertised confession times. Simply say: "I
have sinned". That is the first outward sign dealt with.
If you like, you can express worry that your sins are
especially of lack of charity; or losing patience; or being mean or greedy or envious; or
that you never think of praying.
Next, simply say " I am sorry". Use a formula if you like, an act
of contrition. Add, if you like, "I intend to improve"; perhaps even say that you want to
improve in your prayers, or use less violent language etc.
Next, feel free to ask anything, bring out a problem, ask for advice, pick the priest's
brains on anything that is puzzling you.
Next accept the penance and, if given the choice between prayer and an activity, make
the choice. Chat about it, if you like.
Then listen to the words of God's forgiving love - absolution.
Say: "Thanks very much".
Go off and say a short prayer of thanks to God for his forgiveness.
Tell him again that you are sorry; ask for his help in the future.
Enjoy the confession and allow it not simply to forgive, wipe clean, but also to help in your
own relationship with God and man and your knowledge of yourself.
Do it again in a month, or two or three.
2. Guilty of a mortal sin: all as above except to state
briefly, - with humility - what the sin is. It has all been done before.
The priest is there to judge ONLY that the penitent does his/her three outward sign bits.
He does not judge the person; he will not linger on the sin or stress it more than the
penitent is already aware of its seriousness. The priest is far too conscious of his own
problems to be making things difficult for the penitent.
ENJOY Confession. Make it a positive approach to God and a springboard for the future.
Use the sacrament to help you know yourself better and to clear up
problems, anxieties, difficulties.
Use it to get help, be encouraged, be given the strength to try again
and again.
Allow God to show his love by forgiving,
understanding, even excusing.
It is worth keeping in mind that Our Lord did not simply
'ordain', start, the sacrament by saying to his disciples: "What sins you forgive they are
forgiven etc".
He also gave us very graphic pictures of how God longs to forgive.
The whole of the theology of Confession is in the Parable of the Prodigal Son in St.
Luke’s Gospel. Think how we admire the father for longing for his son’s return,
welcoming him, forgiving him and making this a new bond between them. The whole of the
theology and practice of Confession is contained in this parable: admission of sin;
repentance; willingness to do a penance; eagerness to forgive and be forgiven.
Or the story of the two sons who were asked to go and work in the
vineyard. One said: "Sure, I'm off" but did not go. The other refused - but thought better
of it and did go.
Or the whole attitude Jesus had to sinners and to those
who simply were imperfect - like the constant 'foot in mouth' mistakes made by Peter.
The sacrament of Penance is supposed to put into practice in the individual lives
of each person that forgiving love of God which he has for each one of us. It is not
supposed to be an arid formula we go through just to keep some law.
The purpose of the sacrament is clear. How we actually do it,
where, when, in what manner, is unimportant.
[ Some useless information about the mechanics of the sacrament: a priest is given the
power to absolve at ordination. But he can only exercise this if given the 'faculty' or
permission by his Bishop or superior in a religious order. This used to be renewed every
year but is now given unless revoked. Any priest in England and Wales and Scotland can
hear confessions in that area if authorised in his own diocese or religious order. But only
with the lofty status of a parish priest can one hear confessions of one's own parishioners
anywhere in the world. All such rules are scrapped if there is any question of danger of
death.
Language need not be a problem. To fulfil the
essentials there is a booklet with 28 different languages or even more which can be used
in conjunction with nods, shakes of the head, mime etc.
The grille in the 'box' is a historical result of some very rare
abuses in the past ( odd occasions when penitent went for the throat of priest or priest
made a pass at penitent) and partly the result of some European customs where a young
lady was never allowed to be alone with a man; a chaperon was impossible for the
secrecy of confession, so a grille was put there instead. It also, of course, can be of very
practical help in providing real anonymity if the penitent feels happier with this. Which is,
of course, always a problem - although really only an insignificant one - in 'one horse
parishes' where there is no choice of confessor.
But always the most important thing has been - and is - to allow free choice to the
penitent as to which priest to go to, how to confess, where to confess.]
There are, of course, other ways of having sins forgiven: act of contrition,
sacrament of baptism, sacrament of the sick, prayer, good works etc. But the Sacrament
of Penance remains the surest, most common and most positive way of reconciliation and
sanctification.
It should be used in a positive way and not just ‘endured’ as a duty. It is not a sponge, not
a bolt-hole. It gives us a share in God’s life [if not there already then the grace ‘pushes
out’ the sin] or increases that share in his life; brings us closer to God. It can also be a
positive way of monitoring our progress in prayer and the love of God and neighbour.
Meanwhile, Confession is a sacrament used comparatively sparingly
and long lines of penitents outside confessional boxes are as rare as hens’ teeth.
We officially have three Rite of Reconciliation:
Rite 1 is the traditional, individual, private, ‘auricular’
confession either in or out of the ‘box’ by one penitent to one priest.
Rite 2 is a liturgical and public Service of Reconciliation
where a church full (hopefully) of people go through a spiritual preparation, an
examination of conscience, a common act of contrition. They then go to one of a number
of priests sitting strategically in various parts of the church and they confess their sins as
in Rite 1 - BUT only receive Absolution right at the end of the service when all the
priests pronounce the words together over all those who have confessed.
Rite 3 is General Absolution when all those in the
church prepare, examine consciences, make acts of contrition and get absolution without
any individual confession, admission of guilt to any individual priest. This is not allowed
except in danger of death or imminent threat of some dire calamity.
[ Some 15 or 20 years ago there was a theory that: ‘ if there are more penitents than any
one or several priests could properly deal with at one time then Rite 3 could be used at
special times such as Christmas and Easter’. Or words to that effect. Where this theory
came from is uncertain. The services – put into practice in quite a few parishes – proved
to be very well attended and people ‘felt’ cleansed and reconciled. Many claimed it had
given them a new start and that they would probably never have gone to an individual,
traditional Confession. The practice was, however, specifically forbidden.]
Instead:
There is a general move to have a sort of Rite 2 ½, 2 and a bit! A Penitential
Service as in Rite 2 with individuals going to one of several priests and simply admitting:
“ I have sinned” and being encouraged to admit to mortal, serious sins in a general way
( no details) if there is such a sin on one’s conscience. Then the absolution given to all
those who have confessed by all the priests who have heard the confessions, said
together. This is a hybrid rite skating on thin ice but of great value to people and likely –
unless nipped in the bud – to be used more and more widely especially before Christmas
and Easter.]
BUT - and here comes some more heresy – why must or should it be thus nipped?
The practical side of the Sacrament of reconciliation has gone through great changes in
the course centuries. The fact that we all need forgiveness, absolution, has always been
accepted and the best way is through the sacrament since all sacraments are the best
and surest means of sanctifying grace. Nor should it be thought that just because a lot of
people have ceased going to confession frequently and that a lot of people ( the same?)
have found general absolution a great comfort and help therefore the Church should tag
along with public opinion. The Church is not a democracy nor has to rely on or listen to or
adapt to popular demand. But should it not be acknowledged and stressed most
positively that any form of absolution, reconciliation, depends on the attitude, the
sentiments of the ‘sinner’. True repentance is essential, true acceptance of faults and
sorrow for them, even in the confessional box. The sacrament is not magic, not an
automatic eraser and reconciler.
Does the fact that a sin must be mentioned “ in number and in kind” as the old
Catechism has it, make all the difference?
Is it not possible that in a rite of general admission of guilt and a general
expression of sorrow a general absolution cannot also be given?
Is it not time for theologians, experts, to look at the whole subject of Confession and
see if it is possible to allow changes which will help to bring individuals back to God, back
to the practice of their faith? Or is it essential that we have to say to anyone who finds it
hard, impossible even, to go to Confession in the traditional ( but essentially immutable?)
way:
“ Tough. There is such a thing as General Absolution which
also requires admission of guilt and sorrow for sin - but you’ve got to be in danger of
death before you can benefit from it.” ?
