Category Archives: Reconciliation

Confession: 6 effects


-by Br Joseph Martin Hagan, OP

“The Catechism lists six spiritual effects of the sacrament of penance (CCC 1496). For a more fruitful reception of this sacrament, let’s briefly examine each one.

Effect #1: Reconciliation with God by which the penitent recovers grace

This first effect reveals the real horror of sin. By mortal sin, we separate ourselves from God and refuse His grace. By Confession, we are reunited with God. God dwells in us through grace, and by that grace, our souls magnify the Lord. And should we have sinned only in small, venial ways, the sacrament of Penance wipes those away too.

Effect #2: Reconciliation with the Church

Sin also separates us from the Church. This separation is often experienced on a very basic level. Sin pulls us away from our families. It isolates us from our friends. It sours our relationships at work. By Confession, God restores us to the Church. We return to our families and friends with more love to give.  (Ed. to the Catholic mind, sin, even private, personal sin, is never solely, strictly a private, personal matter.  Its effects redound to the eternal public, communal detriment of the public community, believer or not, even if only known objectively and secretly to the sinner, or penitent and his/her confessor, unless resolved in the sacrament solely through the redeeming sacrice of Jesus Christ crucified..  Sin dis-integrates.  His grace integrates.)

Effect #3: Remission of the eternal punishment incurred by mortal sins

By mortal sin, we condemn ourselves to hell. Thankfully, through Confession, God freely pardons this punishment. It would be wrong to imagine that God is stingy with such a pardon. As our loving, merciful Father, He delights in pardoning us. He even gives us the very grace to draw us to Confession. At the words of absolution (“I absolve you…”), all the angels and saints rejoice at this remission. They await our entrance to the heavenly banquet.

Effect #4: Remission, at least in part, of temporal punishments resulting from sin

By our sins, whether venial or mortal, we suffer in this present life. Every sin contains some disorder, and this disorder is the sin’s own punishment. If I overindulge my desire for cheese, I’ll soon feel quite uncomfortable. God usually allows us to drink these dregs of our own folly, especially when we are unrepentant. When we humble ourselves and confess, God remits this punishment, at least in part. Whether we choose the easy way or the hard way, God wants to teach us how to love.

Effect #5: Peace and serenity of conscience and spiritual consolation

Many think of devout Catholics as harboring guilt complexes. Such a caricature ignores the power of Confession. This sacrament truly brings peace, even if unfelt in the moment. Anecdotally, it is the repeated experience of the faithful that we leave Confession light-hearted, joyful, and renewed in God’s love.

Effect #6: An increase of spiritual strength for the Christian battle

Whether we recognize it or not, the Christian life is a battle. We all fight our inner old man, certain of whose tendencies linger after our baptism. Everyday, we are tempted to forget the true God, to use our neighbors, and to seek our selfish pleasure. In this daily battle, even the saints stumble and fall, even if only in small ways. Confession forgives these failures, and it also strengthens us to overcome vices with virtue. Ultimately, Christ is the true victor. He is our strength. He is our salvation.”

Love & prayers,
Matthew

Penance?


-The reproach of Nathan and the penance of King David (Paris Psalter, folio 136v, 10th century). (Please click on the image for greater detail.)

-from Catholic Answers “20 Answers: Salvation

“The value of Christ’s self-offering on the cross was infinite—more than enough to pay for all the sins of mankind. But it seems that, even after God has forgiven the eternal consequences of our sins and restored our relationship with Him, He wants us to experience some negative consequences.

It’s rather like the situation in a family. When a child misbehaves, there need to be consequences. If parents simply told the child that he’s forgiven and never applied any discipline then the child would never learn his lesson. That’s why children hear their parents say things like, “It’s okay. I forgive you. But you’re still grounded.”

The Bible uses the image of parental discipline to express how God relates to us as his children. The book of Hebrews tells us that “the Lord disciplines him whom He loves, and chastises every son whom He receives” (Heb. 12:6). It also tells us that he “disciplines us for our good, that we may share His holiness” (Heb. 12:10).

So even when we’ve become children of God and been forgiven, God still disciplines us. He allows us to experience some consequences for our sins so that we may grow in holiness.

That’s why we do penance. It’s a way of embracing discipline, of learning to do it, to internalize it, and it builds strength and self-control for the future. If we learn how to say no to ourselves as part of penance, we’ll be better able to say no to temptations in the future.

The idea that Christians shouldn’t do penance because Christ died for their sins is not found in the Bible. In fact, Christ Himself expected us to do penance.

At one point, Jesus was asked why His disciples did not fast—fasting being a form of penance—and He said that they would in the future. He compared Himself to the bridegroom at a wedding and His disciples to the wedding guests. Jesus pointed out that it’s not appropriate to fast at a wedding celebration, but He went on to say, “The days will come, when the bridegroom is taken away from them, and then they will fast in that day” (Mark 2:20).

He expected fasting, and thus penance, to be a regular part of Christian practice. That’s why, in the Sermon on the Mount, He told the disciples, “when you fast, do not look dismal, like the hypocrites” (Matt. 6:16).

Notice that He doesn’t say, “if you fast” but “when you fast.” He expects us to fast, and He gives instructions on how to do it.

In the book of Acts, we see the early Christians putting this into practice. St. Paul’s commission to missionary work occurred after he and other church leaders “were worshiping the Lord and fasting” (Acts 13:2), and later Paul appointed elders “in every church, with prayer and fasting” (Acts 14:23).

Fasting is also mentioned in early Christian writings outside the New Testament. For example, the Didache indicates that it was common for first-century Christians to fast twice a week. The Didache states, “And let not your fastings be with the hypocrites, for they fast on the second and the fifth day of the week [i.e., Monday and Thursday]; but keep your fast on the fourth and on the preparation day [i.e., Wednesday and Friday]” (Didache 8:1-2).

By voluntarily embracing fasting and other forms of penance, we embrace spiritual discipline that will, as the book of Hebrews says, help us grow in holiness. And that’s one of the reasons why, even though Christ died for us, we still do penance.

Penance also provides us with an opportunity to express sorrow for our sins. We have an innate need to mourn when something tragic has occurred, and that includes our own sins.

The fact that we have been forgiven does not remove this need to mourn any more than the fact that a man’s wife may be in heaven means that he doesn’t need to mourn her death.

Both sin and death are tragedies, and while forgiveness and salvation mean that they do not have the last word, we still need to grieve. To insist that a person not feel or show any grief for them would be unnatural, and would short-circuit natural responses that God built into us. There is “a time to weep, and a time to laugh; a time to mourn, and a time to dance” (Eccles. 3:4).”

Love, my favorite penance is PATIENCE!!!!  ARRRRGH!!!!!! & HOLDING MY TONGUE!!!!!  ARRRGH!!!! 🙁
Matthew