By FR. FRANCIS RIPLEY

     Paragraph seven of the revised rite of Penance insists that “frequent and careful celebration of this sacrament is also very useful as a remedy for venial sins. This is not a mere ritual repetition or psychological exercise, but a serious striving to perfect the grace of Baptism so that, as we bear in our body the death of Jesus Christ, His life may be seen in us ever more clearly. In confession of this kind, penitents who accuse themselves of venial faults should try to conform more closely to Christ and to follow the voice of the Spirit more attentively. In order that this sacrament of healing may truly achieve its purpose among Christ’s faithful, it must take root in their whole lives and move them to more fervent service of God and neighbor.”

     Every element in the new rite of Penance should be interpreted in accordance with the traditional teaching of the Church. That tradition has been vigorously expressed many times in the authoritative documents of the Holy See. In his encyclical letter on the Mystical Body of Jesus Christ in 1943, Pope Pius XII included a long section dealing with the union of the faithful in and with Christ. The second chapter of this section is entitled “Errors touching this union.” The first error concerns “the so-called physical union of Christ and His members.” The second is Quietism and the third concerns sacramental confession. The Pope says that certain false teaching about the value of frequent confession is as disastrous in its effects as the error of Quietism. Here are his words: “Equally disastrous in its effects is the false contention that the frequent confession of venial sins is not a practice to be greatly esteemed, and that preference is to be given to that general confession which the Bride of Christ, together with her children united to her in the Lord, make daily through the priests who are about to go up to the altar of God. That there are many very laudable ways in which these sins can be expiated is perfectly true, as you, Venerable Brethren, are well aware. But for a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent confession introduced by the Church under the guidance of the Holy Spirit, for by this means we grow in a true knowledge of ourselves and in Christian humility, bad habits are uprooted, spiritual negligence and apathy are prevented, the conscience is purified and the will strengthened, salutary spiritual direction is obtained, and grace is increased by the efficacy of the sacrament it-self. Therefore those among the young clergy who are diminishing esteem for frequent confession are to know that the enterprise upon which they have embarked is alien to the Spirit of Christ and most detrimental to the Mystical Body of our Savior.”

     In his encyclical letter on Priestly Perfection of 1959, Pope John XXIII referred to this teaching of his predecessor. After describing in moving words St. John Vianney’s apostolate of the confessional he continued: “We pray that the example that the Cure of Ars has set may inspire the pastoral clergy to devote them-selves wholeheartedly to this supremely grave duty, and acquire the necessary learning to perform it adequately. It is here that God’s mercy will at last win the victory over human wickedness. It is here that men will be cleansed of their sins and reconciled to God. Priests must remember, too, the ‘very serious word of our illustrious predecessor Pius XII, who con demned the theory that the frequent confession of venial sins was ‘not a practice to be greatly esteemed. On the contrary, the Sovereign Pontiff declared that ‘for a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent confession, introduced by the Church under the guidance of the Holy Spirit. Then, too, it is our fervent hope that priests will take the lead in going frequently to confession, with regularity and devotion, as they are required to do by Canon Law. This is vitally necessary if they are to attain to holiness. We trust that they will give careful consideration to the urgent and frequent ad-monitions of our predecessor on this subject, and duly put them into practice.”

     Previously Pope Pius XII in his encyclical letter on Christian. Worship of 1974 had returned to the subject of frequent confession as follows: “Because the opinions expressed by some on frequent confession are utterly foreign to the Spirit of Christ and his immaculate Bride and really disastrous to the spiritual life, we remind you of what we had regretfully to write on this subject in the encyclical Mystici Corporis; and we urgently exhort you to convey these grace admonitions of ours to your flocks and especially to your candidates for the priesthood and your younger clergy, for their serious meditation and willing obedience.”

THE COUNCIL AND AFTER

     Neither the Second Vatican Council nor the new rite of Penance has changed this important teaching of the Church. In paragraph five of the Council’s decree on the Ministry and Life of Priests we read: “In the spirit of Christ the Shepherd, priests should train them to submit their sins with a contrite heart to the Church in the sacrament of Penance. Thus, mindful of the Lord’s word: repent, for the Kingdom of God is at hand (Matt. 4:17) the people will be drawn ever closer to Him each day.”

     In the decree on the Bishops’ Pastoral Office in the Church the Council, like Pius XII and John XXIII, told pastors to remember how much the sacrament of Penance contributes to developing the Christian life and that therefore, they should make themselves available to hear the confessions of the faithful. They are told to work to “see that the faithful are nourished with spiritual food through the devout and frequent reception of the sacraments.” The plural here obviously refers to the only sacraments which can be received frequently, namely the Eucharist and penance. This point is clarified in paragraph 18 of the decree on the Ministry and Life of Priests: “To Christ, the Savior and Shepherd, ministers of sacramental grace are intimately united through the fruitful reception of the sacraments, especially the repeated sacramental act of Penance. For this sacrament, prepared for by a daily examination of conscience, greatly fosters the necessary returning of the heart to the love of the Father of mercies.” This teaching is fully in line with the apostolic exhortation of Pius XII on the Priestly Life of 1950, paragraph 51: “It is in the sacrament of Penance that God’s mercy and pardon are specially granted to us. The sacrament is means to strengthen our weakness. It is the principal work of God’s mercy. Never then, let it happen, beloved sons that the minister of reconciliation should himself abstain from this sacrament. You know the Church’s decree; let Ordinaries see that all clerics frequently cleanse their con-sciences in the sacrament of Penance. Although we are ministers of Jesus Christ we are still miserable sinners. How, then, can we ascend the altar and celebrate the sacred mysteries if we do not often and carefully purify ourselves from sin and atone for it?” The Holy Father then goes on to quote the passage given above from his own letter on the Mystical Body of Jesus Christ.

     On March 25th, 1954, Pius XII published his encyclical on Christian Virginity. In it he returned once again to his advocacy of frequent confession:

“We must however supplement prayer by frequent and fervent recourse to the sacrament of penance which is a spiritual medicine that purifies and heals.”

     Some indication of the mind of the present Holy Father on this same subject is found in the apostolic constitution on the Doctrine of Indulgences. We read: “To acquire a plenary indulgence it is necessary to perform the work to which the indulgence is attached and to fulfill three conditions: sacramental confession, eucharistic communion, and prayer for the intention of the Supreme Pontiff…. The three conditions may be fulfilled several days before or after the performance of the prescribed work. A single sacramental confession suffices for gaining several plenary indulgences. From this it seems correct to gather that the traditional teaching that fortnightly confession is enough to gain daily da plenary in dulgences is sufficient, but these Indulgences are not gained if the interval between confessions is too great

     A decline in devotion to the practice of frequent confession would be a disaster for the Church. On the other hand a renewed appreciation of it could be a source of fresh spiritual vitality. We priests could well give our people courses of instruction on the points made by Pius XII in advocating frequent confession as devotion. It is important for us to distinguish between confession as a necessary means by which mortal sins are forgiven and confession as a devotional exercise.

PASTORAL CONSIDERATIONS

     The following are some simple. Considerations that should be borne in mind by both priests and laity

     When He began to preach, our Lord insisted that Penance or repentance was necessary for His followers. The interior spirit of penance is always a necessary element in the spirit life. This spirit is increased through frequent confession. That is why the Church prescribes it for priests and Religious. Frequent confession is a means of cultivating the spirit of penance which will lead to more fruitful reception of the sacrament.

     Hatred of sin and love of virtue are essential in the quest for holiness. Frequent confession is a powerful help to us in our efforts to increase hatred of sin and to eradicate it from our lives. It will help us to avoid dangers of sin and to strengthen ourselves to resist temptation. It will preserve us from lukewarmness which slowly but surely leads to serious sin. It will give us fresh energy to practice virtue and will bind our wills more and more to the will of God. Tepidity is always associated with attachment to venial sin or at least to deliberate imperfection. Frequent confession will result in delicacy of conscience, purity of heart, and appreciation of God’s love. The more we detach ourselves from venial sin and imperfection the more we shall comply with the entreaty of our Lord Abide in my love. Those who go to confession frequently and do it well, and not merely as and exercise of routine, certainly find that they succeed in overcoming habits of deliberate venial sin and faults of frailty.

     We must not treat the sacrament as a psychological or natural exercise. Our first consideration must be that of itself it increases sanctifying grace in our souls and brings with it a rich abundance of actual graces. So our spiritual energy is supernaturally intensified and the influence of grace invigorated within us. Thus our earnest striving after Christian perfection in our daily life is immeasurably helped by this special sacramental grace. Deliberate imperfections are gradually eliminated, self-love disappears, tepidity is changed into fervor. Frequent confession will uncover for us the wounds of our souls and convince us that we never have any grounds for considering ourselves just and perfect or for looking down on others. Further, frequent confession will most certainly reveal to us our faults of omission and bring with it the grace of sorrow for them. It will also give us strength to face the daily troubles and struggles of life and help us to do our duty faithfully and conscientiously. The sacramental grace of Penance will enable us to work effectively through Christ’s power against the causes and roots of our venial sins and any tendencies toward imperfections which have developed in us. It will give us freshness and energy to be positive and go forward. It will entitle us to all the actual grace we need in the form of enlightenment, good inspirations, and interior stimulation. Long experience of the Church has shown that devotion to the sacrament of Penance frequently received in-creases the love of Christ and of one’s neighbor and, last but not -least, brings with it a new love and appreciation of the life of prayer.

MANY BLESSINGS

     Because the new rite emerges from the highest authority in the Church we must accept it with gratitude but be ready to take good care that it is interpreted in a way which will encourage the practice of making frequent confessions of devotion. There have been some signs that this has not been fully understood. For example, over-emphasis on such points as the Scripture reading or the greeting could deter would-be penitents. The celebration of the sacrament should not be so prolonged that those making their confessions or those waiting suffer in-convenience.

     We must always remember that, according to the teaching of Christ’s own Vicar the decline of frequent confession would be disaster but that devotion to it, as something which has developed in the Church under the guidance of the Holy Spirit, will bring with it many blessings.

     (Reprinted from Catholic Position Papers, the Seido Foundation, Ashiya-Shi, Japan.)