Posted on 10/11/2013 2:45:26 PM PDT by NYer
I went to confession on Saturday. I think the last time I celebrated the sacrament in a traditional Saturday afternoon setting was more than a decade ago. When someone asked me why I was going, the answer was simple: I was compelled to go because of the pope.
Not because Pope Francis has asked Catholics to get back in the confessional, but because his recent interviews and heartfelt actions as pastor in chief have made me want to be a better person and a more fulfilled, better practicing Catholic. I've felt like I've not only been given hope for the church, but a challenge for myself.
To be clear, I haven't been totally absent from the sacrament of reconciliation, but my primary experience in the past many years has been communal penance services. These liturgies can be moving and are certainly efficient and convenient for all involved. They can be less intimidating for people who have not received the sacrament in a while, so I understand why they are offered.
Yet I never felt quite complete after a penance service. It was like something essential was missing, but I couldn't tell you want. Perhaps it was due to the cattle-call sensation of the whole thing. Hundreds of people with a half-dozen priests at a service that starts at 7:30 p.m. on a school night. Folks are in a hurry even if their best intention is to not be. And I'm not certain contrition can be rushed.
But in my life, regular confessional offerings -- the late Saturday afternoon type -- were inconvenient. Like many Catholics, I preferred my faith practice fit around the rest of my life, not the other way around. Until Saturday. Saturday, I arranged the rest of my life around a sacrament. And I'm telling you, it was good.
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Pope Francis has had a positive effect on many people, and I'm not immune. His actions in the first weeks and months of his papacy left me in awe of his humility and kindness, and his recent interviews were even more touching. It isn't just that he seems to understand the urgency of reaching out to the lost sheep or the need for deep examination and discussion of difficult issues affecting Catholic laity and the wider world. It is more: He points out God's mercy in a way that makes it seem absolutely real. And like the sinful woman in Luke's Gospel, unconditional mercy has the tendency to convince one of the need for repentance.
Thus, I found myself standing in a very short line outside a confessional reflecting on the traditional formula for a "good confession": Make it clear, concise, contrite and complete. I've failed on the "complete" part more often than I care to admit, and concise has never been my strong suit. But I was determined, and I knew in a way I haven't known in a very long time that even though this action would be difficult (it is so much easier to avoid facing our dark side than speak it out loud), it would be worth it. And it was. On both counts.
Every day, I hear from Catholics who, like me, are reconsidering their lives, their actions, their faith practice, all because of an Argentine priest who proclaims, "I am a sinner." The pope isn't getting this reaction by outlining a list of do's and don'ts. Instead, the world's parish priest proclaims the message of God's mercy in such human terms one cannot help but listen. He lives a life so obviously influenced by Jesus that one cannot remain unaffected. It is almost as though, if you listen close enough, you can hear him say, without uttering a word, "Try this again; it will lead you to Jesus."
This weekend, I did try it again, walking into a dimly lit confessional, getting on my knees and saying, "Bless me, Father, for I have sinned." And for the first time in a long time, it felt like home.
Yikes!
1. James had just told us to go to the presbyter in verse 14 for healing and the forgiveness of sins. Then, verse 16 begins with the word therefore—a conjunction connecting verse 16 back to verses 14 and 15. The context seems to point to the "elder" as the one to whom we confess our sins.
2. Ephesians 5:21 employed this same phrase, "to one another," in the context of teaching about the sacrament of holy matrimony: "Be subject to one another out of reverence for Christ." Even though the text says "to one another," the context limits the scope of the meaning of "to one another" specifically to a man and wife—not just anyone. Similarly, the context of James 5 bears out that the confession "to one another" refers to the relationship between "anyone" and specifically an "elder" or "priest" (Gk. presbuteros).
3. The final words of the passage speak specifically of ministers called by God to minister to his people in his place, i.e., Elijah the prophet (cf. Jas 5:17).
Because it says something positive about Francis. As long as the reader doesn’t perceive the media taking his words out of context, or made up, etc it’s all good.
Both of its major terms are ambivalent.
By "gay priests" does she mean "chaste men whose particular temptations are homosexual in nature"? Or does she mean "active sodomites"?
By the Church's "proclamations," does she mean what's written in the Catechism? Does she even know what s written in the Catechism?
This seems to be a question. Questions are allowed --- as I always tell my RCIA students --- since they are the first steps of the road to wholehearted understanding.
Same here: I see questions, not defiance. Have you tried to answer her questions?
NY’r,
I know what you would like it to mean, but it does not.
The context is that sin can make you sick. Believers should confess those sins to the one they wronged. They should also pray for one another with that person.
Your comparison to Eph 5:21, refers to husband and wife (one to another) - not the elder who was marrying the couple. As such it is a good comparison. The elder would do the act of marrying the couple. The couple would do the submitting one to another.
In verse 16, the elders (not priests), are anointing and praying for the sick person. The sick person, if her sickness is due to a sin against another, should confess to that other. Much affliction stems from those kinds of sin and should be resolved.
Only eisogesis takes a later idea and tries to squeeze it into passages that refer to something else.
To be clear, I haven't been totally absent from the sacrament of reconciliation, but my primary experience in the past many years has been communal penance services. These liturgies can be moving and are certainly efficient and convenient for all involved. They can be less intimidating for people who have not received the sacrament in a while, so I understand why they are offered.SACRAMENT is what's missing from these services ... She should just acknowledge it, and say it.
"Hundreds of people with a half-dozen priests at a service that starts at 7:30 p.m. on a school night. Folks are in a hurry even if their best intention is to not be. And I'm not certain contrition can be rushed."
The half-dozen priests are there to hear individual confessions. That's why she felt "rushed" -- because she was conscious that there were long lines waiting behind her for their individual confessions.
So there was the "service" AND there was the "Sacrament" --- the individual confession of a penitent to a priest.
Jesus is alive and wants to have a relationship with you, Christians know him relationally.
And there are many, many witness who will share their stories with you and tell you exactly how they are pointed TO scripture AND have a real relationship with a living God.
Dear friend. What have I posted that makes you think I do not have a relationship with Jesus?
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