After a rather lengthy absence from blogging — between my personal life and my work, including a coding binge during April so that I could take a nearly three-week vacation in May (including two glorious weeks in England... post coming on that later) — I'm back on the scene.
By now you have heard of Rep. Anthony Weiner (NY-D) and "Weinergate". Long story short: congressman has sexually explicit conversations with several women online and on the phone, and accidentally sends a woman an inappropriate picture via a public tweet. (He meant it to be a direct message, a private tweet.) In a panic, he began concocting a fable that his Twitter account was hacked, and that he was the victim of some hoax or prank. Yesterday, he set the record straight and took responsibility for his actions; he was visibly distressed during his public apology, which appeared heartfelt.
What can we learn from this? What can be gained by looking at this little (?) scandal from a Catholic perspective? A little foray into the Catechism of the Catholic Church (II.2.2.4 — The Sacrament of Penance and Reconciliation, specifically nn. 1451-1454) sheds light on the matter.
When it comes to sin and reconciliation, Catholic theology calls the sinner's first step towards reconciliation contrition. The Catechism defines it as "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again." (CCC 1451) The Catechism goes further and distinguishes between two kinds of contrition: imperfect and perfect.
Imperfect contrition is what we express when we consider the ugliness of sin or, more likely (I think), the eternal ramifications that our sins have on our own selves. Yes, I'm talking about "the fear of eternal damnation and the other penalties threatening the sinner." (CCC 1453) This imperfect contrition (also called attrition) is a contrition which grows out of fear. This sort of contrition is not the ideal, but it is still a gift of God, a movement of the Holy Spirit within us: it is sufficient for our honest entreaty to God for pardon and forgiveness, which is brought to completion in sacramental confession. Imperfect contrition is infinitely and eternally better than no contrition!
The ideal, however, is perfect contrition. While imperfect contrition is derived from fear of Hell, perfect contrition is derived from love of God, "a love by which God is loved above all else." (CCC 1452) Instead of thinking of ourselves and the mess we've gotten into, we think of God and how, by sinning, we have offended Him, Who is "all good and deserving of all [our] love", as one popular Act of Contrition puts it. This contrition moves us to be sorry for our sins out of our love for such a great and merciful God, a God Who endured the Passion and Crucifixion for us, because of our sins.
So what does this have to do with Rep. Weiner, the scandal, and the public apology?
If we take Rep. Weiner at his word, he is "deeply sorry" for the "terrible mistakes" he had made. He is aware of "the pain this has caused" his wife, family, constituents, friends, supporters, and staff. (Realize that his staff was told to lie about the situation — whether they knew it or not, they were spreading mistruths by advancing the "hacking" fable.) He admits to not telling the truth and to doing things he "deeply regret[s]", and he apologizes for it. He is "deeply ashamed of [his] terrible judgment and actions." One would hope he will not make this errors in judgment in the future; that is, that he has a "firm purpose of amendment." (He did not make this clear in his statement.)
Rep. Weiner is showing contrition for his sins, even if he didn't say it that way. But let us consider why he is contrite: due to a small accident of his keyboard, his actions were suddenly made public, brought to light. I'm sure he would have preferred no one else ever knew about these things. But because his conduct is becoming public knowledge, he feels remorse for what he has done. I think we could consider that "imperfect contrition". Who knows if he would have ever been moved to contrition if that inappropriate picture had been privately (rather than publicly) transmitted?
But let us not find ourselves in Anthony's situation of having a private mess made public, compounding our sin with more sin (such as lying), compelling us to come clean. We should not wait for imperfect contrition, for a soul-shuddering fear of Hell to move us to ask God for pardon. We must want to love God more fully so that our fear diminishes — as St. John so eloquently wrote in 1 John 4:18, perfect love casts out fear. Let us learn from Anthony's mistakes, and our own, and approach the throne of grace and mercy, not looking over the precipice to the depths below, but looking ahead and up at our loving Father. May we receive the grace to be truly and perfectly contrite for our sins.
Showing posts with label confession. Show all posts
Showing posts with label confession. Show all posts
Tuesday, June 07, 2011
Monday, April 12, 2010
Vatican II and the Sacraments: Penance
This is the third in a series of posts on Vatican II and the Sacraments. What did the Council say regarding the sacrament of Penance (i.e. Reconciliation, Confession)? It certainly did not do away with it, although the Council did call for its form to be revised to better express the sacrament's reality. The Council did not recommend renaming the sacrament (which it consistently referred to as Penance) in any way; that is not to say that "Reconciliation" or "Confession" are bad or opposed to Vatican II, but that we should not eschew the name "Penance".
Sacrosanctum Concilium (1963), Constitution on the Sacred Liturgy
72. The rite and formulas for the sacrament of penance are to be revised so that they more clearly express both the nature and effect of the sacrament.
Lumen Gentium (1964), Dogmatic Constitution on the Church
11. Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church, which they have wounded by their sins, and which by charity, example, and prayer seeks their conversion.
26. [Bishops] regulate the discipline of Penance...
Orientalium Ecclesiarum (1964), Decree on the Eastern Catholic Churches
27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick.
Christus Dominus (1965), Decree on the Pastoral Office of Bishops
29. Pastors should also be mindful of how much the sacrament of Penance contributes to developing the Christian life and, therefore, should always make themselves available to hear the confessions of the faithful.
Presbyterorum Ordinis (1965), Decree on the Ministry and Life of Priests
5. By Baptism men are truly brought into the People of God; by the sacrament of Penance sinners are reconciled to God and his Church; by the Anointing of the Sick, the ill are given solace; and especially by the celebration of Mass they offer sacramentally the Sacrifice of Christ. ... In the spirit of Christ the Shepherd, they must prompt their people to confess their sins with a contrite heart in the sacrament of Penance, so that, mindful of his words "Repent for the kingdom of God is at hand" (Mt 4:17), they are drawn closer to the Lord more and more each day.
13. This is true in a special way when in the performance of their duty in the sacrament of Penance they show themselves altogether and always ready whenever the sacrament is reasonably sought by the faithful.
18. The ministers of sacramental grace are intimately united to Christ our Savior and Pastor through the fruitful reception of the sacraments, especially sacramental Penance, in which, prepared by the daily examination of conscience, the necessary conversion of heart and love for the Father of Mercy is greatly deepened.
Sacrosanctum Concilium (1963), Constitution on the Sacred Liturgy
72. The rite and formulas for the sacrament of penance are to be revised so that they more clearly express both the nature and effect of the sacrament.
Lumen Gentium (1964), Dogmatic Constitution on the Church
11. Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church, which they have wounded by their sins, and which by charity, example, and prayer seeks their conversion.
26. [Bishops] regulate the discipline of Penance...
Orientalium Ecclesiarum (1964), Decree on the Eastern Catholic Churches
27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick.
Christus Dominus (1965), Decree on the Pastoral Office of Bishops
29. Pastors should also be mindful of how much the sacrament of Penance contributes to developing the Christian life and, therefore, should always make themselves available to hear the confessions of the faithful.
Presbyterorum Ordinis (1965), Decree on the Ministry and Life of Priests
5. By Baptism men are truly brought into the People of God; by the sacrament of Penance sinners are reconciled to God and his Church; by the Anointing of the Sick, the ill are given solace; and especially by the celebration of Mass they offer sacramentally the Sacrifice of Christ. ... In the spirit of Christ the Shepherd, they must prompt their people to confess their sins with a contrite heart in the sacrament of Penance, so that, mindful of his words "Repent for the kingdom of God is at hand" (Mt 4:17), they are drawn closer to the Lord more and more each day.
13. This is true in a special way when in the performance of their duty in the sacrament of Penance they show themselves altogether and always ready whenever the sacrament is reasonably sought by the faithful.
18. The ministers of sacramental grace are intimately united to Christ our Savior and Pastor through the fruitful reception of the sacraments, especially sacramental Penance, in which, prepared by the daily examination of conscience, the necessary conversion of heart and love for the Father of Mercy is greatly deepened.
Monday, March 15, 2010
Household chemical waste disposal day
On my way to work this morning, I saw a sign on US Route 1 for "Mercer County Household Chemical and Electronics Waste Disposal Day". Three Saturdays a year, Mercer County offers a 6-hour window when people can drop off various household chemicals (aerosol cans, propane tanks, etc.).
I think this is a decent analogy for the general attitude (at least in some dioceses in the United States) towards the sacrament of Reconciliation. While some parishes have the sacrament celebrated weekly, it isn't given great publicity. There are communal penance services (with individual reception of the sacrament, of course!) during Advent and Lent, but does this promote the proper theology of this sacrament, the proper theology of sin? It's unhealthy and improper to hold onto mortal sins for months at a time (keeping them "under the kitchen sink", if you will) all the while going about like nothing's amiss.
Mortal sins, like volatile chemicals, deserve (even demand) immediate attention. If priests can make the sacrament of Reconciliation more available to those souls under their care (and any other souls who happen to be passing by), and speak up about the necessity, importance, and beauty of this sacrament, then maybe we'll regain a sense of sin and a sense of personal responsibility for our conduct as Catholics, and (God-willing) we'll become more faithful, charitable, and moral people.
What's stopping the county -- and homeowners -- from disposing of these chemicals and materials on a regular basis? What homeowner wants to stockpile old aerosol cans in their house until one of these three Saturdays comes along? I'm sure there are facilities around the county where such things can be disposed of at leisure, but I don't know where they are or what their hours are.HOUSEHOLD CHEMICALAND ELECTRONICSWASTE DISPOSAL DAY
Sponsored by theMERCER COUNTY IMPROVEMENT AUTHORITY
SATURDAY, MARCH 20, 2010SATURDAY, JUNE 26, 2010SATURDAY, OCTOBER 9, 20108 a.m. – 2 p.m. • Rain or ShineJohn T. Dempster Fire SchoolBakers Basin/Lawrence Station Road • Lawrence Township
“Household Chemical and Electronics WasteDisposal Days are a great opportunity to removedangerous chemicals or materials from yourhome and dispose of them in an environmentallyfriendly and safe manner without making a lot ofeffort. Just gather up your chemical containersand old electronics, bring them to the DempsterCenter, and let Mercer County do the rest.”– Brian M. Hughes, County Executive
I think this is a decent analogy for the general attitude (at least in some dioceses in the United States) towards the sacrament of Reconciliation. While some parishes have the sacrament celebrated weekly, it isn't given great publicity. There are communal penance services (with individual reception of the sacrament, of course!) during Advent and Lent, but does this promote the proper theology of this sacrament, the proper theology of sin? It's unhealthy and improper to hold onto mortal sins for months at a time (keeping them "under the kitchen sink", if you will) all the while going about like nothing's amiss.
Mortal sins, like volatile chemicals, deserve (even demand) immediate attention. If priests can make the sacrament of Reconciliation more available to those souls under their care (and any other souls who happen to be passing by), and speak up about the necessity, importance, and beauty of this sacrament, then maybe we'll regain a sense of sin and a sense of personal responsibility for our conduct as Catholics, and (God-willing) we'll become more faithful, charitable, and moral people.
Sunday, August 02, 2009
Sacrament of Penance: Prayer of Absolution
This is a bit out of order — I plan on doing a post (or series of posts) comparing the Extraordinary Form of the Sacrament of Penance with the Ordinary Form — but I thought I'd share this little tidbit with you ahead of time.
This is the prayer of absolution from the Sacrament of Penance (also called Confession and Reconciliation) in English and Latin (and my own attempt at a Latin translation), with Scriptural annotations.
This is the prayer of absolution from the Sacrament of Penance (also called Confession and Reconciliation) in English and Latin (and my own attempt at a Latin translation), with Scriptural annotations.
(2 Cor. 1:3)God, the Father of mercies,Here's my translation of the Latin, not so much to be compared and contrasted with the present English translation, but simply as an exercise in translation.
through the death and resurrection of His Son
(2 Cor. 5:19; cf. Rom. 11:15; Col.1:20)has reconciled the world to Himself
(John 20:21-23)and sent the Holy Spirit among us for the forgiveness of sins;
(2 Cor. 5:18-20)through the ministry of the Church
(Luke 7:50; Col. 1:14)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.
Deus, Pater misericordiárum,
qui per mortem et resurrectiónem Filii sui
mundum sibi reconciliávit
et Spiritum Sanctum effúdit in remissiónem peccatórum,
per ministérium Ecclésiæ
indulgéntiam tibi tribuat et pacem.
Et ego te absólvo a peccátis tuis
in nómine Patris, et Filii, +
et Spíritus Sancti.
May God, the Father of mercies,
Who through the death and resurrection of His Son
has reconciled the world to Himself
and sent the Holy Spirit for the remission of sins,
through the ministry of Church
grant 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.
Thursday, July 30, 2009
The new Bishop of Allentown on Confession
"The diocese of Allentown is not and willnot be resigned to empty confessionals."
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