Forgiveness

It was reported earlier this week that the Vatican had approved an iPhone app that would help guide Roman Catholic worshippers through the Sacrament of Reconciliation, sometimes better known as ‘confession’. Two days later a disclaimer was issued by Vatican officials when it was revealed that those U.S. users could download an application for the Apple gadget that would help the faithful gain absolution.

That story reminded me of an article I submitted to the Catholic New Times in 2003 about the Sacrament of Reconciliation . I argued that when our Canadian bishops disallowed the celebration of general confession and absolution, we lost the all-important community aspect of this rite. (Think of what the electronic gadget might have done). 

Perhaps this is a good time to consider the deeper spiritual and wholistic implications reconciliation can have when we are open to God’s input. As children many of us may have been reminded of God’s wrath whenever we were caught in wrongdoing. Maybe this is the reason why we find it difficult to believe that God does not keep a record of our wrongs (1 Corinthians 13). At the same time it is important to realize that God also keeps no record of our right actions either. He does not bless us because of the good things we do. He blesses us because He loves us. He does not save us because of the good things that we do, but because He loves us UNCONDITIONALLY.

Scripture does remind us to ask for forgiveness from our neighbours for any wrongs or pain we may inflicted upon them and visa versa (Matthew 18:15-18). When we have hurt others reconciliation with that person is paramount for our spiritual health. In some instances more for ourselves. Confessing our ‘sin’ privately to a priest is only the beginning of this sacramental process. Forgiving, or asking for forgiveness from the other person(s) completes the cycle and thereby brings forth God’s communal healing. We do not need to ask God for forgiveness. God does not condemn the sinner (Romans 8:1) but we condemn ourselves.

There are many modern stories about the impact of communal reconciliation. One of these was provided by celebrated author Paul Theroux in his book ‘Dark Star Safari’ (2003) about such an event that took place during the South African Truth and Reconciliation process.

Amy Elizabeth Biehl (April 26, 1967 – August 25, 1993) was a white American graduate of Stanford University and an Anti-Apartheid activist in South Africa. She studied at the University of the Western Cape in Cape Town as a scholar in the Fulbright Program.

When 26-year-old Biehl drove a friend home to the township of Guguletu, outside Cape Town, on August 25, 1993, a black mob pelted her car with stones and smashed its windows while shouting racial epithets. Biehl was struck in the head with a brick, then dragged from her car. She was surrounded as she tried to escape and was stoned and stabbed to death. Four of the men complicit in Biehl's murder were convicted for it; however, in 1998, several years after the end of Apartheid, all four were pardoned by South Africa's Truth and Reconciliation Commission. Biehl's family supported release of the killers, and her father shook the murderers' hands, stating that:

“The most important vehicle of reconciliation is open and honest dialogue...we are here to reconcile a human life which was taken without an opportunity for dialogue. When we are finished with this process we must move forward with linked arms.”

In 1994, Biehl's parents, Linda and Peter, founded the Amy Biehl Foundation Trust to develop and empower youth in the townships, in order to discourage further violence. In 1999, Biehl's parents were honored with the Aline and Norman Felton Humanitarian Award.

In his speech accepting the Congressional Gold Medal on 23 September 1998, Nelson Mandela said:

“Among those we remember today is young Amy Biehl. She made our aspirations her own and lost her life in the turmoil of our transition, as the new South Africa struggled to be born in the dying moments of apartheid. Through her, our peoples have also shared the pain of confronting a terrible past, as we take the path towards the reconciliation and healing of our nation.”

Bring back communal confession

On the first day of Lent 2010 it might be beneficial to reflect on the following letter originally published in the Catholic New Times 2/23/03

We, as Catholics, have just begun to realize that we will no longer be able to celebrate a form of reconciliation known as general confession and absolution. Recent liturgical directives issued from Vatican offices and an apostolic letter from the pope in April 2002, prohibit communal absolution except under extreme situations or circumstances.

General absolution will no longer be permitted due to concerns that individuals conscious of serious sin may mistakenly assume that they have received the full benefits under the general application of this rite. Canon Law (961) requires penitents who have committed such a sin to make an individual confession within the year.

This unfortunate ruling probably means that even fewer Catholics will take advantage of the sacrament of reconciliation. To take away this form of general absolution indirectly punishes and denies forgiveness to those individuals who have indicated a preference and a need for this public form of absolution. The practice of individual reconciliation has fallen into serious decline in recent years. Communal celebrations of this sacrament, on the other hand, have seen a growing and healthy attendance.

The rite of reconciliation (penance), based on criteria proposed by Vatican II from the document, "The Constitution on the Sacred Liturgy," states: "The rite should clearly express both the nature and the effect of the sacrament. The role of the church community must be emphasized. The reading of the word of God should be central. A public form of worship should predominate over a private form. And, the rite should be short and clear, free from useless repetitions and not requiring extensive explanation."

Accordingly, the rite, until recently, was presented the sacrament in three different ritual forms: Rite for Reconciliation of Individual Penitents, also know as Form Number 1; Rite for Reconciliation of Several Penitents with Individual Confession and Absolution, also known as Form Number 2; Rite for Reconciliation of Several Penitents with General Confession and Absolution, also known as Form Number 3.

For the last 400 years, and prior to Vatican II, Catholics observed the weekly rite of examining their conscience, sorting out greater and lesser sins and entering the confessional box to anonymously whisper them to the priest who sat on the other side of a tiny screen door. Today, few Catholics celebrate the weekly rite of individual or private confession.

When our Canadian bishops disallowed the celebration of general confession and absolution, we lost the all-important community aspect of this rite. There is no greater sign of unity than when we celebrate our faith together. Sr. Sandra DeGidio, O.S.M., noted Catholic lecturer and author, writes: "Sacramental celebrations are communal because sacramental theology is horizontal. Sacraments happen in people who are in relationship with each other and with God. In the area of sin, forgiveness and reconciliation this is particularly evident. Our sinfulness disrupts our relationship in community as well as our relationship with God." Furthermore, she states: "There is no room for the attitude that forgiveness comes 'only when you have recited your list of sins, agreed to suffer a bit for them and proven yourself worthy to join the rest of us who haven't been so foolish.'"

In no way am I suggesting that the church should abandon the practice of individual reconciliation. This meets the needs of many, but we need to examine our hearts and souls and search for an answer at a deeper level.

Jesus' Parable of the Prodigal Son reminds us of the father who stood at the end of the road each day anxiously waiting for the return of a son who had already claimed his inheritance and left. And when that son finally returned, filled with remorse and shame, the father did not even give him an opportunity to express his sins, but immediately embraced him, forgave him and celebrated his return.

We must urge our Canadian bishops, to enter into full collegial agreement and the spirit of Vatican II on this issue. And to, once again, permit regular communal confession and general absolution under this healing sacrament so that we, in turn, may continue to experience the feast of forgiveness of the Christian community and of God with increasing joy and thanksgiving.

January 29, 2010, Worcester, MA -- Faced with a continuing decline in the number of Roman Catholics who go to confession regularly, Most Rev. Robert J. McManus, Bishop of Worcester, issued today a Pastoral Letter on the Sacrament of Penance. In it he provided a brief summary of the church's teaching on the need for the sacrament and called for Cathlics in the Diocese of Worcester to partake in the sacrament, particularly during the season of Lent. - Cath. News Service, Feb.18

Note: To date both the American and Canadian bishops have failed to exercise the wishes of the people they serve to reinstate the option of General Absolution - despite the continuing & dramatic fall in overall participation in this sacrament.