Reflections on the Rites for Sacramental Confession
My dear faithful of the Diocese of Charlottetown:
The Second Vatican Council called for a
revision of liturgical rites (ways of celebrating the sacraments and
other liturgical ceremonies). No reform has created more confusion
than the celebration of Penance (confession) or Reconciliation as we
pride ourselves on calling it today.
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The Church allows for three rites for the celebration of the
Sacrament of Reconciliation. The First Rite is the one with
which many of us are familiar. It involves individual, private
confession to a priest, normally in what we used to call the
"confessional box". The liturgical revisions called for a
more hospitable setting for the Sacrament. It was for this reason
that many parishes adapted the confessional box to create an
atmosphere that would guarantee both privacy and a more relaxed
space, namely the Reconciliation Room. The darkness of the
confessional, although it provided anonymity, was a scary place for
many people, especially the very young.
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In spite of the updated First Rite, and the creation of new spaces
for the celebration of the Sacrament of Reconciliation, most pastors
noticed a gradual decline in the number of people who confessed
individually and privately. In the late 60s and early 70s, the long
lines of the past were starting to become much shorter, and, if there
was a line at all it was during Advent (a Christmas confession), and
during Lent (an Easter confession). No one seemed to know why this
change was happening. Much blame was aimed at different areas,
including the revisions called for by the Second Vatican Council. It
is pointless, however, to point the finger at anyone or any one
reason. Very often the reason, if there is one at all, lies somewhere else.
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The Second Rite consists of a Penitential Service for the
entire community which includes a thorough examination of
conscience, and individual, private confession with a
sufficient number of priests to hear confessions within a "reasonable
period of time", as suggested in the revised Rite. What is a
reasonable period of time? In this Diocese, for example, if the
church was filled to capacity, and if everyone was to go to
individual, private confession, and it was certain that the number of
priests would not be sufficient to fulfill what is asked of them in
the Sacrament, then this would be considered an unreasonable amount
of time.
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The Third Rite is the extraordinary rite. It is
extraordinary because it does not include the individual, private
confession of sins to a priest at the time of the celebration of
the Sacrament. This is not a new rite in the Church. It has been used
in the past, in time of war, for example, to absolve soldiers who
were going into battle, or if an airplane was believed to be in
danger of crashing, a priest on board could absolve, in a general
way, everybody on board. These are cases of obvious emergency. Apart
from war and the crashing airplane, do we have situations in the
Church that warrant the granting of general absolution? There are
situations, but of a different nature, that warrant the granting of
general absolution utilizing the Third Rite. However, it is
understood that every serious Catholic person will avail themselves
of individual, private confession when the emergency is over,
especially if there is a case of serious sin.
The Church teaches that confession is necessary only when there is
serious sin. Yet, some have used this teaching to excuse themselves
from individual, private confession, claiming that they have not
committed any serious sins. At the risk of sounding judgmental, I
believe it is simply our refusal to accept responsibility that
prevents us from taking advantage of the opportunity to go to
individual, private confession. It is never a lack of sin(s) to confess.
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I have often heard it said that we have lost our sense of sin. I
believe this is correct. Where at one time we saw everything as a
sin, now some see nothing as sinful or, at least, not seriously
sinful. Some Catholics are so accustomed to denying the existence of
sin that the very mention of sin in a homily is offensive to them.
Yet, is sin not a reality? Jesus seemed to condemn sin, although he
did not condemn the sinner. Did He not invite people to repent, and
did He not send His disciples in pairs to preach "repentance
for the forgiveness of sins"? Why should we be surprised at
our own sin or someone else's sin? We are not in this world to cast
stones but to seek and obtain forgiveness.
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From notes given to me by Bishop Henri Gaudreault shortly before he
died, I read that "Sin is a reality .... The word ‘sin'
is used some 651 times in the Bible. But we also have the word
‘fault' (130 times), ‘evil' (300 times),
‘disobedience" (55 times), transgression, wickedness,
injustice, iniquity, impiety and others several times." That
sounds real enough, doesn't it? But of greater importance is the
loving call of Jesus to recognize our sins and be reconciled with Him.
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When we speak of Reconciliation we are speaking of the remedy for
sin. In one of his General Audiences the Holy Father said that "a
certain individualism in understanding reconciliation must be
overcome". In the same Audience he stated that the Second
Vatican Council called for a renewed understanding of the communal
aspect of reconciliation but he maintained that we have to "remain
firm on the doctrine of the necessity of individual confession".
In our recent visit to Rome, in September, 1999, the bishops of the
Atlantic region were reminded of this doctrine.
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Communal celebrations of Reconciliation in this Diocese have been
positive experiences for many parishioners and have helped us to
understand that sin affects everyone in the community. The Sacrament
of Reconciliation reconciles the individual to God and to the
community. If we interpret the Holy Father correctly, he is telling
us that reconciliation is not just an individual, personal event.
Just as sin has an impact on the people who surround us, so must
reconciliation involve the people who have been affected by our sin.
Pope John Paul II puts it this way: "Just as sin tears the
fabric of the Body of Christ, so reconciliation recreates solidarity
among the members of the people of God". As a result,
let me ask this question, in this year of the Jubilee. How many
Catholics have already gone, or will go, to the person(s) they have
hurt and ask for their forgiveness? How many people will you visit
with the good news that you forgive them for the harm that they have
inflicted on you? If we think that individual, private confession is
difficult, let us go back to the early Church, when the penitent did public
penance for a determined time in order to be reconciled with the
people of God. At that time, sins were confessed to the bishop or to
his representative. Today, we have the opportunity to confess our
sins to an ordained priest (God's representative) who has the power
to grant absolution. He is also required, under penalty of
excommunication, to observe the confidential seal of confession.
If I go to confession, as some do, on talk shows, the whole world
knows. This makes for a good show, but it is not a sacramental
confession. On the other hand, if I ask Father X to hear my
confession, whether it be in the confessional, a shopping mall, or
anywhere else, I am receiving the Sacrament. I am absolved of sin and
reconciled with Christ and with those whom I have offended.
Reconciliation Rooms are certainly conducive to good confession.
However, good confessions are also heard in the trenches; in hospital
rooms with the radio blaring so that the person in the next bed
cannot hear what is being said; in Father's car as he is pulling out
of the parking lot; in the funeral home on the eve of a parent or
close relative or friend's funeral; during a weekend Retreat; Teen
Encounter; Cursillo; before marriage; before the baptism of your
child; before your child's Confirmation, First Communion, etc. These
are all strong moments in the lives of ordinary Catholics. The Church
has an obligation to assist, especially by offering the Sacrament of
Reconciliation to those who have been away from the sacraments for an
extended period of time.
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It is a pastoral concern, not only for Pastors, but for many parents,
that children and young adults do not frequently receive the
Sacrament of Reconciliation. While this sacrament is not the only
means to receive God's forgiveness, it is, nevertheless, the
sacramental means of obtaining forgiveness of one's sins. Archbishop
Julian Herranz, president of the Pontifical Council for the
Interpretation of Legislative Texts, quoted in the November 2-3rd,
1999 edition of the Osservatore Romano, said that bishops were
disturbed by the number of faithful "who have no qualms in
going to Communion with relative frequency, but who aren't accustomed
to approaching the Sacrament of Penance".
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Many people have met with me or written to me to ask me to carefully
reconsider the value of a communal celebration of penance that
includes general absolution. I have listened to every one of you
attentively. I have also considered my own experience with personal
confession and my experience of hearing confessions for over thirty
years as a priest. I have also discussed this matter with some of our
priests and laity. As a result, after much prayer, I set the
following guidelines for the Diocese of Charlottetown, without
prejudice to any other Diocese where the circumstances could be different:
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Let the Pastor make it known, unequivocally, that the ordinary
rite for the celebration of the Sacrament of Reconciliation is
individual, private confession to a priest.
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Pastors, with the help of properly formed Catechists, are encouraged
to equip parents and children with sound and thorough teaching based
on the Catechism of the Catholic Church regarding the Sacrament of Reconciliation.
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Pastors are encouraged to exchange confessionals from time to time
and to announce when visiting priests will be available for this Sacrament.
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I ask the Pastors to join me in helping the faithful to gain a proper
understanding of the need for everyone to be absolved individually
and privately. The Church has always taught that it is desirable for
every Catholic to confess frequently. The faithful are encouraged to
make the reception of the Sacrament of Reconciliation a frequent
occurrence in their lives. It should not be restricted to an annual
event, but rather recognized as an opportunity for precious
communication with God and a source of great strength and grace in
our lives.
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In order to ensure clarity in this matter for all priests and the
faithful of the Diocese of Charlottetown, I hereby issue the
following policy with respect to the use of the Third Rite of
Reconciliation in this Diocese.
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The previous diocesan policy regarding the granting of permission to
use the Third Rite is hereby revoked.
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As of March 1, 2000, permission is granted, if the conditions
warrant it, to use the Third Rite for the celebration of this
Sacrament once per year only during the season of Lent.
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Pastors may request my permission for the use of the Third
Rite celebration of this sacrament during the season of Advent if
they believe that conditions warrant it.
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Under no circumstance, other than that described in 12 b & c
above, is the Third Rite of Reconciliation to be used in the Diocese
of Charlottetown.
Given at Charlottetown on this first day of March, in the year of Our
Lord, Two Thousand.
Most Reverend Vernon Fougere, D.D.
Bishop of the Diocese of Charlottetown
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