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Language English. All languages. English French Spanish More languages. Japanese Italian German 9. Russian 8. Dutch 6. Portuguese 6. Korean 4. Hebrew 2. Chinese Sim. Hungarian 1. Polish 1. Show reviews that mention. In addition to weakening our sense of sin, the dulling of conscience has a still more disastrous consequence: it obscures our sense of God. So many people are in deep and abiding personal pain, and they do not seem to know why.
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Many have a deeply disturbing sense that some. Again this requires much more than listing infractions and personal failures. In the celebration of the Sacrament of Penance we may be called upon to face our own blind egotism. We may be challenged to come to grips with our self-centeredness and our selfishness. But, the darkness of the human heart affects not only ourselves and our personal and interpersonal relationships, but also the larger society and global community to which we belong.
While it is true that sin involves the person at the deepest and most intimate core of him- or herself before God, attention must be given to the ways in which the Christian is called upon to struggle against the many faces of evil and social sin in our age: national policies which destroy millions of our unborn, racism, the devastating drug culture, environmental pollution, growing violence on all levels, and economic injustice which deprives people of a basic standard of living.
Or it may require that one face the jealousy, envy, or lust buried in the recesses of the heart, the place where God dwells within. It may call upon the penitent to recognize the sin of silence in the face of the ever increasing problem of homelessness in our cities. When inner conversion of heart embraces sorrow for sin and the intention to lead a new life in Christ, this desire is expressed through confession made to God and to the Church through the ministry of priests, due satisfaction, and amendment of life Rite of Penance no.
The Sacrament of Penance
The Scriptures are replete with stories of repentance, forgiveness, and re-conciliation. Perhaps the most familiar and well-loved of the New Testament accounts of repentance, forgiveness, and reconciliation is the parable of the Prodigal Son Luke Sometimes those who are baptized into Christ do turn from the life of grace and Spirit, and, like the Prodigal Son, spend long periods of time in the darkness of alienation. The parable of the Prodigal Son has particular cogency for those who have been separated for a long time from the life of the Church. The Church awaits the return of those who have been baptized, but who have been estranged from the reconciling community, the Church, for a considerable period of time.
But if reconciliation with God, self, and community is to be truly effective, then we must realize that true and abiding conversion takes time, and that it requires the assistance of others. This is particularly true when a member of the Church has not been active in the life of the Church for quite sometime. Once again, the role of the Order of Penitents in the earlier life of the Church serves as a constant reminder that conversion from sin to a life in the fullness of Christ takes time, and requires the assistance of others along the way within a living, vibrant community of faith.
Those who are forgiven through the ministry of Christ in the Church must continue to struggle day after day to live a life of integrity and holiness. They must face the challenges of living in a world ridden with substance abuse, a world in which the sexual abuse of the innocent and the young has reached staggering pro-portions.
And, there is the daily task of living in a society whose members are driven by rampant consumerism. In the First Letter of John ff. The letter is written for those who have been baptized into Christ, but who struggle day by day to live the fullness of life in Christ. Its message is for those who have already received forgiveness, but who continually struggle against the forces of evil and darkness in the world.
As such, its message has particular cogency for the great majority of Christians who sincerely strive to avoid evil and sin, and to walk in the light of Christ each and every day. The struggle between sin and grace is likened to the contrast between darkness and light.
We are called by Christ to live in his light.
Though we strive not to do so, we often betray the life of Christ in us and in others in manifold ways, and thus walk in the darkness. But Christ continues to forgive because of his boundless compassion, enabling us to continue to live in faith and in hope between the darkness and the light. Those who have been redeemed in Christ must continue to respond to the challenges involved in assuring that expressions of human sexuality, marital fidelity, and procreational responsibility are truly a participation in the self-sacrificial love of Christ for the Church.
The darkness of the human heart affects every dimension of human life, social as well as personal. How often we make easy compromises with the evil forces in our world. We are so often silent in the face of suffering. We remain inattentive to the needs of those around us because of our own self-absorption and self-preoccupation.
Penance: Relentless (2007)
We remain complacent in light of the listlessness and disinterest of our young people when they are challenged to assume their responsibilities in the Church and in society. As he who suffers shipwreck has no hope of safety, unless, perchance, he seize on some plank from the wreck, so he that suffers the shipwreck of baptismal innocence, unless he cling to the saving plank of Penance, has doubtless lost all hope of salvation.
Therefore, the local ordinaries will see to it, even by applying the remedy of the law, that this custom is entirely abandoned. According to the canon of the Council of Lateran It may, however, be laid down as a general principle, that children are bound to go to confession as soon as they are able to discern good from evil, and are capable of malice; for, when a person has arrived at an age when he must begin to attend to the work of his salvation, he is bound to confess his sins to a priest, since there is no other salvation for one whose conscience is burdened with sin. Can This Sacrament Be Repeated?
Frequent confession is recommended even for those who have not fallen into serious sin.
The Sacrament becomes necessary once a person has committed a mortal sin and should be received as soon as possible. For those not guilty of a mortal sin both children and adults , the Sacrament should be received regularly even weekly. The Sacrament may also be obligatory each year before Easter.
When a person is in mortal sin nothing can be more salutary, so precarious is human life, than to have immediate recourse to confession. But even if we could promise ourselves a long life, yet it would be truly disgraceful that we who are so particular in whatever relates to cleanliness of dress or person, were not at least equally careful in preserving the luster of the soul unsullied from the foul stains of sin.
It commands all the faithful to confess their sins at least once a year. If, however, we consult our eternal interests, we will certainly not neglect to have recourse to confession as often, at least, as we are in danger of death, or undertake to perform any act incompatible with the state of sin, such as to administer or receive the Sacraments. The same rule should be strictly followed when we are apprehensive of forgetting some sin, into which we may have fallen; for we cannot confess sins unless we remember them, neither do we obtain pardon unless our sins are blotted out through sacramental confession.
Note: For other requirements of penance, see below Ordinary Ministers : A validly ordained priest with proper jurisdiction. Pius X. The grace which is given in the sacraments, descends from the Head to the members. Wherefore he alone who exercises a ministry over Christ's true body is a minister of the sacraments, wherein grace is given; and this belongs to a priest alone, who can consecrate the Eucharist.
Therefore, since grace is given in the sacrament of Penance, none but a priest is the minister of the sacrament: and consequently sacramental confession which should be made to a minister of the Church, should be made to none but a priest. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church".
- The Red Cross of Gold XIV:.: The Skull of Sidon (The Assassin Chronicles Book 14).
- Sacraments Penance (why we confess) | Busted Halo.
- Because of You.
Note: Sins may also be considered the matter see below. It is given while we are saying the Act of Contrition after receiving our Penance. Moreover, since the Sacraments signify what they effect, the words, I absolve thee, signify that remission of sin is effected by the administration of this Sacrament; and hence it is plain that such is the perfect form of the Sacrament.
The remote matter consists of the sins committed by the penitent after Baptism; and the proximate matter are the acts of the penitent himself, that is, contrition ["contrition or sorrow for sin is a grief of the soul leading us to detest sins committed and to resolve not to commit them any more"], confession ["confession of sins consists in a distinct accusation of our sins made to the confessor in order to obtain absolution and receive penance for them"], and satisfaction ["satisfaction or penance is that prayer or other good work which the confessor enjoins on the penitent in expiation of his sins"].