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CHAPTER III - EXTREME UNCTION
"The Christian at least has the last sacraments administered a few hours in advance [of death]. Sigmund Freud[1]
Catholics
have always had the security of knowing that, when in danger of death, the
Church provided them with a saving Sacrament of a most powerful nature. Indeed,
many a Catholic family is familiar with the story of some lapsed member, away
from the Sacraments for years and even decades, who at the last moment asked
for the priest in order to receive the "last rites." Will such be
possible in the future? One may be permitted to doubt it.
What
are the effects of Extreme Unction (usually provided after Confession and in
association with the Holy Viaticum or the Sacred Species.)? They are as varied
as they are potent. Their "end" or "purpose" is said to be
"the perfect healing of the soul," and it surely has the inherent
power to attain its end in those who pose no obstacle to the grace it conveys.
As the Council of Trent explains, "this effect is the grace of the Holy
Ghost, Whose unction blots out sins, if any remain to be expiated, and the
consequences of sin, and alleviates and strengthens the soul of the sick
person, by exciting in him a great confidence in the divine mercy, sustained by
which he bears more lightly the troubles and sufferings of disease, and more
easily resists the temptations of the demon lying in wait for his heel;[2]
and sometimes, when it is expedient for the soul's salvation, recovers bodily
health." These effects are usually grouped under four headings.
The
first effect is the Remission of sins which follows from the passage in St.
James: "If anyone be in a state of sin, his sins are forgiven him,"
and which is indeed confirmed by the very "form" of the Sacrament
which states "Indulgeat tibi Dominus... quidquid...deliquisti... (May God pardon thee whatever sins thou
hast committed..."). Of course, it is true that mortal sins are forgiven
by Confession, Absolution and Penance - but it is not unusual that a sick man,
being weak or unconscious, cannot confess; yet providing he places no obstacle
to the infusion of Grace into his soul (and implicitly has a proper intention),
than through this Sacrament, even if he cannot confess, he is still washed
clean of sin and regains his Baptismal purity. To such an individual Extreme
Unction becomes the pillar of salvation. It can be argued that conditional
Absolution obviates the need for this final Sacrament, but that would be to
ignore its other effects.
Secondly, this Sacrament remits temporal
punishment due to us for our sins. It was, as Father Kilker
says, "instituted for the perfect healing of the soul with a view to its
immediate entrance into glory, unless indeed the all-knowing master of Life and
Death should deem the restoration of bodily health more expedient. Consequently, it must accomplish
the removal of all disabilities, it must render us fit to enter our heavenly
home without delay. Were this not so, it would be absurd to say that the
Sacrament is "consummativum spiritualis curationis."[3]
This doctrine must not however be construed to mean that when Extreme Unction
is received, the remission of the entire temporal debt infallibly occurs. Often
the subject blocks the completeness of the effect by defective and impeding
dispositions. But, if the subject has in every way the correct disposition and
devotion, it must be conceded that he receives the plenissimam poenarum relaxationem
- the complete remission of temporal punishment.
The
third and terribly important effect is what is called the comfortatio animae: or the "Comforting of the
Soul." The approach of death with its distressing pains, its physical
prostration and the associated mental disquietude, can truly be a most
appalling experience. Man dreads few things as much as this "moment of
truth." He reviews his past actions and, as it says in the Book of Wisdom,
"they shall come with fear at the thought of their sins, and their
iniquities shall stand against them to convict them." At the same time he
recognizes that soon he must stand before the Judgment Seat of God. It is
precisely at this time that the Devil uses all his powers and wiles to attack
the soul. As the Catechism of the Council of Trent puts it: "although the
enemy of the human race never ceases, while we live, to meditate our ruin and
destruction, yet at no time does he more violently use every effort utterly to
destroy us, and if possible, to deprive us of all hope of divine mercy, then
when he sees the last day of life approach." Now the third effect of this
Sacrament is "to free the minds of the faithful from this solicitude, and
to fill the soul with pious and holy joy." It further provides "arms
and strength... to the faithful... to enable them to break the violence and
impetuosity of the adversary, and to fight bravely against him..." Who of
us can be so presumptuous as not ardently to desire such assistance?
Fourthly,
it is a doctrine of our faith that one of the effects of Extreme Unction is the
restoring of bodily health, if recovery is expedient for the soul's welfare. As
a physician in practice I can testify to this effect without hesitation.
Lastly, though not strictly
speaking a theological effect, the administration of the Sacrament under
traditional circumstances, made it perfectly plain to the individual concerned
that he was facing death. He could no longer hide from himself the reality of
his situation. He was forced, as it were, to the battlefield, and not allowed
to drift away in some gently morphinized dream that
"everything will be all right." And how often did physicians and
relatives see the wonderful effects this Sacrament worked upon the souls of
those who received it - turning as it were, their last moments on earth into a
foretaste of that heavenly peace and glory that is in fact, offered to every
soul.
THE MATTER OF
THE SACRAMENT
According
to Father Kilker, "the remote matter of Extreme
Unction is oil of olives. The "proximate matter" is the oil of olives
blessed by the Bishop. This the Council of Trent definitely defined. "Intellexit enim Ecclesia materiam esse oleum
ab episcopo benedictum" (Session XIV). There is no doubt about
what St. James meant when he said "oil of olives" (V:14). Initially
the oil of the sick could be blessed by priests and even saintly laymen, but
ever since the Council of Châlons in 813 canon law
requires that it be blessed by a Bishop. In the Eastern Church it is customary
for the oil to be blessed by the priest in the house of the sick person.
In
the Latin church it has ever been the custom to employ pure unadulterated olive
oil, to which a fragrant oleoresin called Balm or Balsam has been added. In
some Eastern rites the practice of adding a little water as a symbol of
Baptism, or of a little wine in memory of the good Samaritan, or even of the
dust of the sepulchre of some saint, has long been in
vogue.
Now
this oil is blessed by the Bishop at the magnificent Mass of Maundy Thursday in
Holy Week - a Mass so sacred that the Bishop is traditionally attended and
assisted by twelve priests, seven deacons and seven sub-deacons in order to say
it properly. The prayer reads: Emitte, quaesumus Domine, Spiritum sanctum tuum Paraclitum de coelis in hanc pinguedinem olivae, quam de viridi ligno producere
dignatus es and refectionem mentis et corporis..."
("Send forth we pray, Your Holy Spirit, the Paraclite,
from heaven into this rich substance of oil..." For Catholics the remote
matter of Extreme Unction remains oil of olives and the proximate mattter, "the anointing with oil blessed by a bishop.
What
then is the "matter" specified by Paul VI? in his new Rite of Anointing and Pastoral Care of the
Sick (promulgated
Let
us next consider the "Form" of the Sacrament, or the words that the
priest uses when anointing the patient "in danger of death." The
traditional words are: "PER ISTAM
SANCTAM UNCTIONEM ET SUAM PIISSIMAM MISERICORDIAM, INDULGEAT TIBI DOMINUS
QUIDQUID PER... DELIQUISTI" ("Through this Holy Unction or oil,
and through the great goodness of His mercy, may God pardon thee whatever sins
thou hast committed [by evil use of sight - smell, touch etc. - depending on
the organ anointed.") Needless to say, this form also has been changed by
the post-Conciliar Church to "PER
ISTAM SANCTAM UNCTIONEM ET SUAM PIISSIMAM MISERICORDIAM ADIUVET TE DOMINUS
GRATIA SPRITUS SANCTI, UT A PECCATIS LIBERATUM TE SOLVAT ADQUE PROPITIUS
ALLEVIAT." The semi-official translation given out through the Holy
See Press Office is: "Through this holy anointing and His most loving
mercy, may the Lord assist you by the grace of the Holy Spirit, so that when
you have been freed from your sins, he may save you and in his goodness raise
you up." Another translation taken from Father Keating's article is closer
to the original:
"Through this holy anointing and His
great love for you, may the Lord who freed you from sin, heal you and extend
his saving grace to you..."[5]
The official translation provided in DOL 408 is "through this holy
anointing may the Lord in His love and mercy help you with the grace of the
Holy Spirit. May the Lord who frees you from sin save you and raise you
up."
Once
again we must ask whether this change in the form is substantial. Pre Vatican
II theologians are virtually unanimous in stating that the essential words of
the form - the words that convey its essential meaning and are therefore
"substantial" - are "INDULGEAT
TIBI DOMINUS" - may God pardon thee. Most also insist upon "quidquid deliquisti"
and "sanctam unctionem."
After all, as Leo XIII said, "the sacraments... ought... to signify the
grace which they effect" if they are to "effect what they
signify." And in the present situation this is the health of the soul
which is effected by strengthening of the soul through grace and by the
remission of sins..." (Summa,
III, Suppl. 29, 1). Now the new form OMITS all these critical words, and
only asks that God "heal" one. While it is to be admitted that
throughout history several valid forms have been in use, since the Council of
Florence the form has been fixed. If some of these alternative forms used the
word "parcat,"
"remittat,"
or even "sanat"
in the place of "indulgeat,"
this in no way affected the substance of the form. However, to OMIT the critical phrase entirely is to
remove from the "Form" its ability to absolve. What results is a
change in "meaning," and to make a change of such a
"substantial" nature almost certainly renders the form invalid. Even
if the "blessing" is preceded by a valid absolution - which in many
cases is also questionable - one is deprived of the other sacramental effects
that are so important.[6]
Should an older priest desire to use the traditional form, he should know that
it is specifically forbidden by Paul VI's Apostolic Constitution.
The
post-Conciliar rite is named "Anointing of the Sick." Clearly then,
if the post-Conciliar "blessing" is upon the sick, the ersatz
sacrament should no longer be limited to those "in danger of death."
Twice during the Second Vatican Council the Fathers rejected suggestions that
the requirement of "danger of death" for the reception of the
Anointing be omitted. As Father Keating points out however, "the new rite
does what the Council was not able to do."[7]
In contrast to the negative wording of Canon 940 which states "Extreme
Unction is not able to be offered except to the faithful, who, having attained
the use of reason, fall into the danger of death from illness or old age,"
the new rite can be administered to those who are ill, but in no danger of
death whatsoever. Furthermore, in so far as the Constitution on the Liturgy
stresses that "whenever rites, according to their specific nature, make
provision for communal celebrations involving the presence and active
participation of the faithful, this way of celebrating them is to be preferred,
as far as possible, to a celebration that is individual and
quasi-private." Thus it follows that officially, this new so-called "Sacrament"
can be given communally. Indeed, in many parishes, it is the custom to gather
all the mildly infirm and aged "senior citizens" together in the
parish hall, and to bestow this "blessing" upon them - to be followed
by coffee and cake!
It
is to be admitted that the Apostle James specified the "sick."
"Is any man sick among you? Let him bring in the priests of the church and
let them pray over him, anointing him with oil in the name of the Lord"
(James V:14-14). But it is a matter of common sense that one cannot and should
not call the priests for every trivial complaint. The standard practice of the
Church throughout history has been to understand by the "sick," those
in danger of death - those about to undergo major surgery, those who have had a
heart attack etc. The application of the sacrament to a more general category
cannot but trivialize it in the minds of the faithful. And indeed, one sees
this in that nurses of presumably Catholic background rarely if ever bother to
call a priest even when a patient in the hospital is truly in danger of death.[8]
Such is not to be wondered at when they are taught that "Anointing of the
Sick is a ritual moment which makes visible and present to the sick and the
whole community an image of who we are as Church, that is, a community of
mutual healing and support."[9]
In
actual practice several other "modifications" are allowed for.
According to one study, "the sick person and all those present may receive
communion under both kinds... If the sick person is not confined to bed, he may
receive the sacrament of anointing in the church or some other fitting place,
where there is a suitable chair or place prepared for him and enough room for
his relatives and friends to take part." The same document continues to
state that "in hospitals the priest should consider other sick
people": whether they should be included in the celebration, or if they
are not Christians whether they might be offended." And so, even in its
mitigated form the "president" is to be careful not to offend the
Protestants, even if it means depriving a Catholic soul of what he believes (?)
is a critical sacrament![10]
In
the traditional rite the priest arrived in a subdued manner, carrying the
Blessed Sacrament in his pyx, and spoke only when
necessary. Those who knew and understood his function knelt before him (for he
carried the Blessed Sacrament), and those caring for the patient prepared a
table by the bed with lighted candles and a crucifix. Whenever possible the
priest was accompanied by an acolyte who rang a bell so the faithful would not
accidentally slight our Lord. On arriving he would say three short appropriate
prayers, the Confiteor, (if appropriate, listen to the patient's confession and
give him Absolution[11]),
and then immediately administer the Viaticum. Then with his right hand extended
over the head of the patient he said "In the name of the Father + and the
Son + and the Holy Ghost +, be there quenched in thee all power of the devil,
through the laying on of my hands, and through the invocation of the glorious
and holy Virgin Mary, Mother of God, her illustrious spouse Joseph, and all the
holy Angels, Archangels, Patriarchs, Prophets, Apostles, Martyrs, Confessors,
Virgins, and all the Saints, Amen." Then with his thumb dipped in the Holy
Oils, he anointed the sick in the form of the Cross on parts described in the
rite above. This was followed with a short responsory
prayer (including the Lord's Prayer) and three additional, highly specific
prayers for the sick person. Because he was carrying Our Lord's Body, the
priest did not stop to chat or have coffee, but returned as quickly as possible
to the sacristy.
In
the new rite the priest arrives - no longer necessarily even dressed as a
priest - and greets one and all in a friendly manner. Then instead of doing
what he came for, he makes a speech to let all know why he came. This is
followed by a "penitential rite" in place of the Confiteor. According
to the instructions "whenever possible, Viaticum should be received within
mass" (which of course poses no difficulty as the Novus
Ordo only requires a table). There follows a short
litany which may be transferred to after the anointing, or "at some other
point." Now he lays his hands on the sick person in silence, for the
various above mentioned prayers are no longer required. As for the anointing,
it is limited to the forehead and hands, and this is done with the new
"blessing" of dubious sacramental efficacy. This is followed by a
prayer "best suited to the person's condition." (Hutton Gibson
suggests "Now I lay me down to sleep.") The service ends with the
Lord's Prayer and a blessing.
Lest
this description seem exaggerated, allow me to give the suggested manner of
acting according to Father Richstatter, a well known
expert on liturgical practice. After suggesting that Confession or the Viaticum
(Eucharist) not be administered at the
same time as the Sacrament for the Sick, he
describes the new way of doing things:
"The rite starts much as Mass does:
with prayers to gather us into the presence of Christ and of one another, and
to recall our continuing need for healing. Holy water may be used to remind us
that we have been baptized into the Christ who suffered for us and has
transformed our suffering into victory. All sacraments begin with readings from
the Bible. The number and length of the readings (and of the homily and general
intercessions) will depend on the circumstances. The rite is similar to the
first part of Sunday
"After the litany of intercessions
the priest will lay his hands on your head. Together with all present he will
pray silently for your healing. Next he will bless God for the gift of oil:
"God of all consolation... make this oil a remedy for all who are anointed
with it; heal them in body, in soul and in spirit, and deliver them from every
affliction.' The the priest will anoint you with the
blessed oil. First he will make the sign of the cross with the oil on your
forehead, saying: 'Through this holy anointing may the Lord in his love and
mercy help youwith the grace of the Holy Spirit.' All
respond: 'Amen.' the priest will ask that you present the palms of your hands
to him and he will anoint them with the sign of the cross: 'may the Lord who
frees you from sin save you and raise you up.' All respond: 'Amen.' You may find
it helpful to rub your hands together and pray that as the oil penetrates and
soothes your skin, so may the healing of Christ penetrate and heal any weakness
or affliction."
Yet
another change! In former times the priest would anoint and administer Extreme
Unction "conditionally" to a person who was already dead - up to a
limited time of about three hours. This was only reasonable because the patient could die
while awaiting the arrival of the priest, and because no one presumed to know
at just what point the soul departed from the body.[12]
Now, "when a priest is called to attend those who are already dead, he
should not administer the Sacrament of anointing. Instead, he should pray for
them, asking that God forgive their sins and graciously receive them into the
Kingdom." One would think that even if the president didn't personally
believe in the sacramental effects produced, he would administer the rite to
console the next of kin. In any event, those who believe in the efficacy of
this new rite better be sure they call the president in time.
It
is interesting in passing to quote Paul VI's description of the new rite.
According to him "the celebration of this sacrament consists especially in
the laying on of hands by priests of the Church, the offering of the prayer of
faith, and the anointing of the sick with oil made holy by God's
blessing." But have no fear, for Paul VI continues: "This rite
signifies the grace of the sacrament and confers it." Despite his
assurances, one may reasonably be allowed to doubt if the new rite conveys
anything more than a blessing.
It
should not be thought that the Church has any objection to the blessing of the
sick. Indeed the Roman ritual contains three such blessings: There is an
extended blessing with a relic of the
true Cross in honor of St. Benedict and
***
Returning
to more serious considerations, let us remember that none of us can escape the
possibility of facing death. If we are to believe in the "effects" of
the Sacrament, then it behooves us also to believe in the need for its
"validity." Validity in turn demands a certain integrity in Matter
and Form and hence it is our right to have this integrity retained by the
Church that claims to be founded by Christ and the Apostles. No traditional
Catholic admitted to the emergency room "in extremis" and asking for
a priest, would settle for a Baptist minister - even if he should say the
proper words of the form. Yet in fact, of what more use is a priest who uses an
incorrect and doubtful form.? One must further express great wonderment at the
new breed of priest who feels free to "play around" with such a
powerful Sacrament the bestowal of Extreme Unction must be one of the paramount
and most satisfying aspects of a priest's life, and is moreover something which
in charity and in justice he is bound to provide. And what is one to think of a
"Church" that would dupe its obedient and faithful followers, rob
them of this pearl, and pay them off with a facile blessing? Indeed, we live in
dangerous times and the world itself is in
extremis. Unless we take a stand on such issues, we will have little
grounds for complaint when on our own death beds we prepare to face our Lord
and Judge without the assistance of these necessary graces.
CHAPTER IV -
CONFIRMATION
Confirmation
has been called the "compliment and perfection of Baptism," and Scripture
tells us that it was conferred by the Apostles: "They laid their hands
upon them, and they received the Holy Ghost" (Acts VIII:17).
The
effects of Confirmation are twofold. First of all, it impresses upon the soul a
special character which cannot be effaced. This sacramental character makes us
soldiers of Christ, and we are thus bound to defend the faith under all
circumstances, even at the cost of our lives.
Secondly,
through Confirmation we receive the Holy Ghost with the abundance of His gifts
and graces. He gives us the grace of strength, which confirms evermore within
us Faith, Hope and Charity, and thus we are able to confess Jesus Christ by
word and deed, and to advance in piety, despite the temptations of the world,
the flesh and the devil. "In this sacrament, " says
To
fully understand the difference between the graces bestowed in Baptism and
Confirmation, one has but to consider their varied effects on the lives of the
Apostles. After Baptism and prior to Pentecost, they had lain hidden, timid,
fearful and had even denied and deserted Our Lord when threatened. After the
descent of the Holy Ghost, they were like lions breathing fire, and not even
the threat of death could hinder them from preaching the Gospel.
Those
of us who have received this Sacrament may see few such dramatic effects in our
lives: however, an example will give us encouragement.
A
man endowed with marvelous strength is not always conscious of that strength
until the time comes to use it. So it is with the Sacrament of Confirmation. On
special occasions the strength of the Sacrament is experienced, just as it was
experienced by the early Christians in times of persecution. Moreover, this is
infallibly experienced, providing that sin places no obstacle in the way, for
just as sin hinders the grace of a Sacrament in its actual reception, so also
does it hinder the effects of the same grace at the moment in which it should
be exercised.
And
so it is that Confirmation bestows upon Christians in substance what the Holy
Ghost bestowed upon the Apostles at Pentecost, and enables them to defend the
faith against whatever assails it in every age.
Let
us for a moment consider the words off St. Therese of Liseaux
with regard to this Sacrament:
"A short time after my First Communion, I went
again into retreat for my Confirmation. I had very carefully prepared myself
for the coming of the Holy Spirit. I could not understand why so little
attention was often paid to this Sacrament of love... How happy my soul was!
Like the Apostles I happily awaited the promised Comforter. I rejoiced that
soon I should be a perfect Christian, and have eternally marked upon my
forehead the mysterious cross of his ineffable Sacrament. On that day I
received the strength to suffer, a strength which I much needed, for the
martyrdom of my soul was soon to begin"
A SHORT
HISTORY OF CONFIRMATION
Scriptural
reference has already been provided. In the second century Tertullian states
"after having come out of the laver (baptism), we are anointed thoroughly
with a blessed unction according to the ancient rule... Next to this, the hand
is laid upon us, through the blessing calling upon and inviting the Holy
Spirit." St. Cyprian teaches "anointed also must he of necessity be,
who is baptized... a person is not born by the imposition of hands when he
receives the Holy Ghost, but in baptism; that being already born he may receive
the Spirit..." St. Ambrose told the catechumens who had just been baptized
and anointed "thou hast received the spiritual seal, the spirit of wisdom
and of understanding, the spirit of counsel and of fortitude, the spirit of
knowledge and of piety, the spirit of holy fear; and keep what thou hast received.
God the Father has sealed thee... God the Father has confirmed thee: and the
Spirit has given the pledge in thy heart..."
Pope
Innocent III wrote "The anointing of the forehead with chrism signifies
the laying on of the hand, the other name for which is Confirmation, since
through it the Holy Spirit is given for growth and strength." He further
said "We regard Confirmation by the bishop, that is, the laying on of
hands, to be holy and to be received with reverence." Innocent IV mentions that the apostles conferred
the Holy Spirit through the laying on of the hand, which Confirmation or the
anointing of the forehead with chrism represents."
HOW IMPORTANT
IS THIS SACRAMENT?
The
Church has always taught that the Sacrament of Confirmation was not necessary
for salvation. However, Confirmation was instituted for the battles in this
life, and is required by precept because Our Lord instituted it as a means of
grace. All are obliged, therefore, to receive it, if they are able to do so.
The
Council of Laodicea in 370 stated that "it
behooves those who are illuminated to be anointed after Baptism with the supercelestial chrism, and to be made partakers of
Christ." St. Peter Damian, a Doctor of the Church, insists that the
obligation to receive it is a serious one. Benedict XIV taught that the
obligation bound under pain of sin, if no grave inconvenience was involved in
its reception. Clement XIV approved a decree in 1774 which stated that
"this Sacrament cannot be refused or neglected without incurring the guilt
of mortal sin, if there be an opportune occasion of receiving it."
THE MINISTER
OF THE SACRAMENT
Some
historians have claimed that Confirmation grew out of Baptism - citing the fact
that in the Eastern church both are given at the same time as evidence. Let us
listen then to one of the most important authorities of the Eastern Church, St.
John Chrysostom. He tells us that
"Philip
was one of the seven, the second [in rank] after Stephen. Hence, when he baptized,
he did not communicate to the neophytes the Holy Ghost, because he had not the
power to do so. This gift was peculiar to the twelve, a prerogative of the
Apostles; whence we see [even now] that the bishops and none other do
this."
In
the
THE MATTER OF
THE SACRAMENT
Chrism
blessed by the bishop on Holy Thursday is considered to be the "remote
matter" of the Sacrament. The Church has always insisted that only olive
oil and balm may be used for this purpose. The post-Conciliar Church now allows
for the use of any "vegetable oil."[14]
The reader is referred to the Chapter on Extreme Unction for a fuller
discussion of the nature of this oil, and the blessing required to
"sanctify" it.
(The
need for balsam or balm - a fragrant oleoresin exuded from certain plants and
trees - to be added to the olive oil was debated by theologians over the
centuries, and was considered until 1971 as "of precept" but not
essential for validity.)
There
is some difference of opinion about what is called the "proximate
matter." Some theologians hold that it lies in the imposition of hands,
while others maintain that it lies in the anointing with chrism. Still others
hold that both are required, and some that either is sufficient.
Because
of the differences of opinion most theologians now hold that both the
imposition of hands and the anointing with chrism are necessary. Indeed, in the
traditional rite, the bishop performs both actions simultaneously with an
individual imposition of hands for each confirmand as
the anointing is being done. A prior imposition of hands takes place at the
beginning of the ceremony when the bishop extends his hands over the confirmands as a group. In the Eastern Rites, only the
second imposition of hands is used, and it is this one that pertains to the
"proximate matter."
In
the new post-Conciliar rite established by Paul VI's Apostolic Constitution Divinae consortium naturae
(
This
decision is interesting in view of the statement by Father Pourrat
that "In the Apostolic Age, the matter of Confirmation was the imposition
of hands; after the second century, it was, besides, the anointing with holy
chrism."[15]
This constitutes a clear-cut departure from both Scriptural and Patristic
custom.
THE FORM OF
THE SACRAMENT
During
the course of history different forms for the Sacrament of Confirmation have
been used - they have presumably all been substantially (i.e. their meaning)
similar. The Current form has been in use since at least the 12th Century and
was specified as such by both St. Thomas Aquinas and St. Bonaventura, though
The
form used in the Eastern Churches differs slightly - "The sign [or seal] of the gift of the
Holy Ghost." (The Latin for this would be signaculum doni spiritus Sancti.) This probably dates back to the First Council
of Constantinople (381), and certainly dates back to the Trullan
Council of 692. (This is not to say that it was not in use prior to that time,
but only that we can historically trace its use back to these dates.)
Now
the essential words must clearly be found in what the Western and Eastern form-ulas have
in common. Father Joseph Pohle discusses this in his
pre-Vatican II text The Sacraments: A
Dogmatic Treatise.[16]
"Which
particular words constitute the substance of the formula is a purely
theoretical question that can easily be decided if we admit the Greek formula[17]
to be essentially equivalent to the longer Latin one... Manifestly, the formula
of Confirmation must express two concepts, viz; (1)
the act of signing or sealing (signo te) and (2), the grace of the Holy Ghost (confirmo te). Neither
the invocation of the Most Holy Trinity nor the words signo crucis and chrismate
salutis are essential. So far as we know, all the
forms ever used embodied these two leading ideas, at least implicitly."
(The
blow on the cheek (alapa) did not become customary
until the twelfth century. It was apparently devised in imitation of the blow
by which knighthood was conferred in the Middle Ages and obviously complemented
the concept that the recipient of the Sacrament was now a soldier of Christ.)
THE
POST-CONCILIAR CHANGES IN THE FORM
When
we come to the new rite of Confirmation as established by Paul VI's Apostolic
constitution Divinae consortium naturae
(
"The Sacrament of Confirmation is conferred
through the anointing with chrism on the forehead, which is done by laying on
of the hand and through the words 'accipe signaculum doni Spiritus Sancti.'"Officially translated as "Be Sealed with the Gift of the Holy Ghost."
Paul
VI tells us that he has adopted this formula from the Byzantine Rite, stating,
"We therefore adopt this formula, rendering it almost word for word... by
which the Gift of the Holy Spirit Himself is expressed and the outpouring of
the Spirit which took place on the day of Pentecost is recalled. He is of
course correct, for the Greek form, as noted above, is signaculum doni Spiritus Sancti. Why however did he add Accipe which changes the meaning
of the words from the active sense of something the Bishop imposes on the
recipient, to the passive request for him to accept what is offered?
The
answer is that by the use of this one word, the recipient is merely asked to receive the gifts of the Holy
Ghost, and this is a purely subjective
act on the recipient's part. By doing this Paul VI introduced a formula which
is much more acceptable to the Protestants who would be horrified at the idea
that an indelible character is imprinted ex
opere operato on the
recipient.
There
is yet a further problem with Paul VI's Divinae consortium naturae. In it he states that the rite of Confirmation
"recalls" what took place on Pentecost. This is a faulty notion of a
Sacrament. The gifts of the Holy Ghost are bestowed once again through the
rites of the Church, and not simply "recalled."
WHY THE
CHANGES?
Paul
VI tells us that the reason for the revision "which concurs with the very
essence of the rite of confirmation" was in order that "the intimate
connection of this sacrament with the whole Christian initiation may stand out
more clearly." And the result, he assures us is that "the rite and
words of this sacrament 'express more clearly the holy things they signify and
the Christian people, as far as possible, are able to understand them with ease
and take part in them fully, actively, and as befits a community.'" It is
for the reader to judge whether this end has been achieved.
CONCLUSION
Once again we have a
Sacrament whose form and matter have been significantly tampered with. While
one cannot officially state that it has been invalidated - indeed, only the
teaching magisterium of the Church could ever come to
such a conclusion and obligate us to accept it as being "of faith."
However, one can certainly state that with the change in the remote matter of
olive oil to any vegetable oil, with the suppression of the laying on of hands
and the statement that the signing of the forehead with the cross suffices for
this, and with the subjective change in the form of the sacrament, an element
of doubt has been raised. We are no longer supplied with the necessary medium certum.
CHAPTER V -
WHAT HAPPENED TO CONFESSION?
As Voltaire said:
"Repentance for our faults can alone take the place of innocence, and
that, to show ourselves repentant, we must begin by declaring them."
Few
Catholic customs have been subjected
to greater criticism than that of going to Confession. One can do no better
than to initiate this discussion with the sneering comment of George Bernard
Shaw to G.K Chesterton after his conversion: "Your portly kneeling
figure" in the confessional would be "incredible, monstrous,
comic." More enlightened was Chesterton's answer: "When a Catholic
comes from confession, he does truly, by definition, step out into that dawn of
his own beginning... in that brief ritual
God has really remade him in His own image. He may be grey and gouty;
but he is only five minutes old."
All
of us "who are over 30" remember the long confessional lines that
plagued us every week in our childhood. Saints like the Curé
of Ars were known to have spent 17 hours continuously
in that "dark box" - and those that suspect some "voyeristic" pleasure in such a function would do well
to meditate on the fact that man's inventiveness in sin is limited, and that
priests have always complained that listening to pettiness of man's repetitive
sins is the least pleasant and most boring of all their obligations.
All
this has changed. Currently only 6% of those who consider themselves Catholic and
who go to Church regularly go to Confession on a monthly basis and only 1% more
often than that. According to the Notre Dame study in 1983, 26% of those
formally affiliated to their parishes never go to confession at all. Now all
this is occurring at a time when higher percentages of practicing Catholics are
receiving the Eucharist on a regular basis. Studies show that among those who
go to Confession once or twice a year or never at all, more than 80% are
communicants. Are we to assume that sin has lessened? One may be permitted to
doubt this.[18]
A
recent report by the American Bishops' Committee for Pastoral Research and
Practice considers the results of such polls "puzzling." Religious
liberals conclude that the old forms are no longer serving the believers'
needs. Others suggest that the more obvious explanation is a lessened fear of
hell and a decreased awareness about the nature of sin and the purpose of the
Confessional.[19]
CONFESSION IS
NOT A PSYCHIATRIC SESSION
Considerable
confusion has been spread abroad by liberal Catholics who attempt to explain
away Confession as a "way of getting rid of guilt," and hence as a
Catholic variety of psychotherapy. It should be clear that, while the
forgiveness of sins carries in its train the removal of guilt - at least that
obvious guilt that relates to the sin involved - this is a far cry from the
analyst's couch. The Catholic penitent is just that - a penitent. He admits
that he is guilty of sin and his forgiveness is among other things totally
dependent upon a "firm purpose of amendment." The psychoanalyst who
by definition passes no moral judgement on his
patient, functions to uncover the root causes for a patient's sense of guilt.
This sense of guilt the psychiatrist deals with is in no way objective; it is
not an offence the patient is aware of. The psychiatrist functions to help the
patient uncover supressed or false reasons for this
sense of guilt. If and when he does this, he then attempts to teach the patient
how to live with those "negative" (never evil) traits within his and
every person's soul. The psychiatrist never forgives - it is the patient who
must forgive himself. The psychiatrist never
demands retribution, for this also is left to the patient - indeed, if
the patient felt the need to perform some penitential act it would be viewed by
the analyst as evidence of a persisting guilt complex. The psychiatrist does
not demand any amendment of life other than that which the patient may himself
recognize the need of.
A BRIEF
HISTORY OF CONFESSION
As
a result of Adam's "fall," the material and animal principle in man
declared war against the spiritual and intellectual - the net result of which
is, as St. Paul expressed it, that "I find a law, that when I have a will
to do good, evil is present with me. For I am delighted with the law of God
according to the inward man, but I see another law in my members, fighting
against the law of my mind, and captivating me in the law of sin" (Rom.
VII:22-23). While such is the underlying principle leading to sin, the ten
commandments clearly codify those offences against God and one's fellow man.
We
see also, that even among the Jews, Confession was a "sacrament." In Numbers V: verses 6 and 7 we read"
when a man or woman shall have committed any of all the sins that men are wont
to commit, and by negligence shall have transgressed the commandment of the
Lord, and offended, they shall confess their sin and restore the principal
itself, and the fifth part over and above, to him against whom they have
sinned. But if there be no one to receive it, they shall give it to the Lord,
and it shall be the priest's besides the ram that is offered for expiation, to
be an atoning sacrifice."[20]
As
with the other sacraments, Confession was established by Our Lord when he said
"Receive ye the Holy Ghost, whose sins you shall forgive, they are
forgiven" (2.Cor. II:6-8 Cf. also John I:9; James V.16).
And
from the foundation of the Church the Fathers have encouraged Confession. As
St. Clement of
We
see in these early examples all the principles required for a proper
confession: the admission of sin to a priest, a firm purpose of amendment; the
acceptance of a penance (sacrifice), the need for reparation or restitution
where appropriate; and absolution given by the priest as an alter Christus.
TO WHOM DO WE CONFESS?
It
should be clear that through the medium of the priest - who functions as an alter Christus
or "another Christ" - it is to Christ Himself that we confess, and
similarly, the priest forgives us in the same capacity. This is made strikingly
clear in the Eastern Rites where the priest and the penitent approach Christ's
icon on the iconastasis; the priest drapes his stole
over the penitent who then confesses to both the priest and before the
iconographic representation of our Lord.
DO WE NEED A
PRIEST TO CONFESS TO?
"Let
no person say, I do penance in secret in the presence of God; it suffices that
he who is to grant me pardon should know the repentance which I feel in the
depth of my heart. If such were the case, it would be without reason for Jesus
Christ to say, Whatsoever you shall loose on earth shall be loosed in heaven,
or that He should have confided the keys to His Church. It is not, then,
sufficient to confess to God; we must also confess to those who have received
from Him the power of binding and loosing."[22]
And
again:
"There are some who imagine it is sufficient
for their salvation to confess to God, from whom nothing is concealed, and who
reads the secrets of all hearts, for they are unwilling, either from motives of
shame, or pride, or contempt, to show themselves to the priests, although our
Lord has appointed them to discern between the different kinds of leprosy.
Disabuse yourself of such an opinion, and be not ashamed to confess to the
vicar of the Lord. For we must submit to the judgment of those whom He has not
disdained to put in His place. When, then, you are sick, send for a priest to
come to you and disclose to him all the secrets of your conscience. Do not
permit yourself to be led astray by the false religion of those who tell you,
in visiting you, that confession made to God alone, without the intervention of
the priest, is capable of saving you. We do not deny that it is often necessary
to address ourselves to God, and make our confession to Him, but, before all
things, we have need of the priest. Regard him as an Angel sent by God; open to
him the innermost secrets of your heart; reveal to him whatever causes you most
confusion; be not ashamed to declare to one man what you have not blushed to
commit in the presence of many. Make, then, an entire confession, without
dissimulation or excuses for your fault. Be simple and exact; make no evasions
or circumlocutions, which only obscure and embarrass the truth. Note the
circumstances of your sins, the places, occasions, and the persons, without
however naming them."[23]
The
Eastern Churches hold to the same opinion. The Confessio orthodoxa directed against Cyril Lucar by Peter Mogilas (1642),
which was signed by all the orthodox patriarchs of the time, enjoys among them
the value of a creed. It contains the following statement:
"This contrition of the heart must be followed
by an oral confession of each and every sin, because the confessor cannot
forgive anything if he does not know what there is to be forgiven and what sort
of penance he is to impose."
THE SEAL OF
CONFESSION
Brief
mention must be made of what is called the "Seal of Confession," or
the obligation of the priest never under any circumstances to reveal what he
hears in confession. The most trifling disclosure, either direct or indirect,
is contrary to the very essence of confession.
"The seal of confession is of divine
right; it rests on the institution of the Sacrament of Penance, on the
obligation laid upon us to confess our sins; hence no power can dispense from
the law, not even in the case of danger
to the commonweal,"[24]
Civil law has recognized this
seal and priests have given up their lives to protect it. Priests who have gone
insane, have on being questioned about what they heard in confession, refused
to answer. Priests who have left the Church and apostatized from the faith have
somehow kept the seal. It is an extraordinary fact that over almost 2000 years
of recorded history, no one can point to a documented case where this seal has
been violated.
WHAT IF NO
PRIEST IS AVAILABLE
God
does not ask the impossible. Obviously, if no priest is available, one cannot
confess to one. However, when in danger of death, a Catholic can request any
validly ordained priest to hear his confession. According to Father Augustine,
such applies "even [to a priest] who is a member of a schismatic or
heretic sect, or apostatized or censured..." Such a priest "may
validly absolve anyone in danger of death, even in the presence of an approved
confessor."[25]
A further note has been added to this ruling by a decision of the Holy Office:
"provided no scandal is given to the faithful, no danger of perversion
threatens the sick person, and finally, provided that it may be reasonably
presumed that the schismatic minister will absolve according to the rite of the
Church."
If
even such is not available the person can make what is called an ACT OF CONTRITION.
"O My God, I am heartily sorry for my sins, not
only because I fear the loss of heaven and the pains of hell [up to now we have
an act of imperfect contrition], but most of all because I have offended Thee
My God, who art infinitely good and worthy of all my love. [It is this higher
motivation - for the love of God - if sufficiently intense - that makes an act
of contrition perfect.] I resolve, with the help of Thy grace, to amend my
life, to confess my sins and to do penance" [i.e., make satisfaction].
It
should be added that for the dying individual
"The Papal benediction with attached
plenary indulgence may be gained by saying the Holy Name of Jesus. If unable to
say it, the person must at least think it, and with contrition kiss a blessed
crucifix."[26]
THE COMPONENTS
OF THE SACRAMENT OF PENANCE
THE MATTER OF THE SACRAMENT
The
acts of the penitent are the proximate matter of the sacrament and as such
similar to the anointing with chrism in Confirmation or the use of water in
Baptism. Sins are not atoned for simply by fulfilling the sentence of a judge;
the Confession of the sinner and the will of an offended God must also be taken
into consideration. In view of this three acts are required of the penitent:
Contrition, Confession, and Satisfaction.
CONTRITION is deliberate sorrow for
sins which includes the purpose of confessing and making satisfaction for them.
The Council of Trent declared that "Contrition... is a profound sorrow and
detestation for sin committed, with a resolution of sinning no more. The word
Contrition comes from the Latin contritum or contritio which signifies a crushing, breaking or undoing of
something - thus it represents that crushing or breaking of man's attachment to
sin.
Natural
sorrow or remorse (such as is based on some worldly motive such as shame) is
not sufficient because the Sacrament of Penance pertains to the supernatural
order.
Attrition
or "imperfect contrition" combined with the reception of penance is
sufficient for the forgiveness of sin. Such for example, as illustrated above
in the "act of contrition," is the fear of hell. While this is the
least noble of supernatural motives, it is undeniably supernatural because the
existence of hell is accepted on divine faith. Further, attrition includes a
detestation of sin, which is a means of avoiding hell. This kind of sorrow is
likened to the fear entertained by a slave.
Perfect
contrition however can remit all sin. This is true even when confession is
impossible (i.e., when a confessor is unavailable), provided that the desire
for the sacrament is included in the contrition, for contrition breaks the
attachment of the will to sin. (Contrition does not extend to original sin,
which is something that exists apart from the individual's will, nor to future
sins that may or may not be committed.)
In
point of fact, no sin can be forgiven without contrition - in sacramental
penance attrition becomes contrition through the power of the Sacrament. The
reason for this is that the will cannot both cling to and detest the same sin
at the same time.
Attrition
or Contrition, should be true and formal (i.e., not
pretended); it should be supernatural, (i.e. be inspired by
and dependent upon grace and motivated by some consideration known by the light
of faith); it must be supreme (i.e., the penitent must
regard sin as the greatest of evils - this does not require an intense feeling
of sorrow, but rather a conviction of the evil of sin); and it
must be universal, (i.e. extend to all one's mortal sins).
A purpose of amendment is implicit in true contrition,
for it is the resolve not to sin again. Without the resolve not to sin again
there is no true contrition. Yet this purpose of amendment, which is more than
a mere wish of avoiding sins, is not a promise or vow never to sin again.
Theologians
list three qualities that should be present. The intention must be firm
(at least at the time it is made), it must be efficacious (there must
be the intent to avoid the occasions for the sin and the ordinary safeguards
against sin - both caution and prayer. There must also be the intent to repair as far as is possible
the damage done by the sin. And finally, it must be universal (i.e., the
resolve to avoid all mortal sins).
CONFESSION is defined as the telling
of the personal sins one has committed after Baptism to an authorized priest
for the purpose of obtaining absolution.
Confession
is necessary for salvation for anyone who after Baptism has the misfortune to
fall into mortal sin. This general obligation which arises from divine law is
made more specific by the law of the Church: "Every one of the faithful of
either sex, upon reaching the age of discretion is bound to confess sincerely
all sins at least once a year" (Canon 906).
It
is commonly taught that the divine precept of confession would oblige anyone
who is in actual or probable danger of death. The precept would also become
binding in the face of special circumstances, as for example, when he is about
to marry or be confirmed, when one is in need of special graces to overcome
temptations, or when he is not in a state of grace and wishes to receive
Communion.
Confession
should be discreet, free, sincere, courageous, marked by shame, sorrowful,
humble, truthful, open, simple, entire, accusatory, manifestive
of a readiness to obey the confessor, secret, frequent and prompt.
SATISFACTION is the last and final
aspect of penance. It is an act of virtue which pertains to justice. In making
satisfaction for sin, the compensation is not quantitatively, but only
proportionately equal. (We can never make adequate satisfaction for a Mortal
sin which offends an infinite God and therefore in some way is an infinite
offence.) But God accepts this satisfaction (i.e., the penance given) as
sufficient to regain divine friendship. As the Council of Trent teaches, "it
befits divine mercy that sins not be forgiven us without any satisfaction, lest
having thus found an occasion for thinking sins to be light, we fall into
graver sins (such as insulting and contemning the Holy Spirit), storing up
wrath for ourselves on the day of wrath."
Satisfaction
can be made in God's sight through the grace of Christ in several ways:
1) By freely undertaking penance
for sin.
2) By patiently bearing the
temporal punishment sent by God.
3) By doing the penance assigned
by the priest in confession.
The
three principal acts of penance are almsgiving, fasting and prayer which are
said to primarily uproot the concupiscence of the eyes, concupiscence of the
flesh and pride of life. It should be clear that the penance imposed is a means
whereby the penitent satisfies the temporal punishment due to his sins. The
eternal punishment due to mortal sin is forgiven by the Sacrament itself; the
penance is designed to remit temporal punishment.
Normally
the priest is obliged to assign a penance. (He might not do so with a dying
patient.) Similarly the penitent must perform the penance, which is an integral
part of the sacrament. (There is no special obligation to fulfill the Penance
before receiving Holy Communion, though this is certainly the best course to
follow in practice.)
ANOTHER
IMPORTANT ASPECT OF CONFESSION
Not
greatly stressed in texts on Sacramental Theology is another important aspect
of Confession - namely spiritual direction. Not infrequently, after having
absolved the penitent of his sins, the priest will give a brief instruction to
the penitent on the spiritual life, for it is understood that the virtuous life
is not an end in itself, but predispositive to the
spiritual life.
THE FORM OF
THE SACRAMENT
The
form of the Sacrament has changed over the centuries. Father Villien lists many of these in his History and Liturgy of
the Sacraments.[27]
Thus for example an early Pontifical from Tours, after stating that Christ had
instituted the Sacrament, and after invoking various saints and the Blessed
Virgin, states: "ipse vos obsolvat per ministerium nostrum ab omnibus peccatis vestris, quaecumque cogitatione, aut locutione, aut operatione negligenter egistis, atque a vinculis peccatorum vestrorum absolutos perducere ad regnum coelorum. Per Dominum..."
(may He absolve you through our ministry from all your sins, be they negligences of thought, word or deed, and absolve you from
all the chains of your sins [so that you may attain] to the kingdom of heaven.
Through our Lord Jesus Christ....") The traditional form for Absolution
which uses the indicative formula "I absolve you from you sins in the name
of the Father and the Son, and the Holy Spirit" has been in use from at
least the thirteenth century, is in conformity with that specified by St. Thomas
Aquinas and was affirmed by the Council of Trent. One will note in passing that
the substance of the formula remains unchanged.[28]
THE
POST-CONCILIAR CHANGES IN CONFESSION
The
Concilium responsible for changing the sacraments
attempted to alter the traditional form of absolution to "In the name of
our Lord Jesus Christ and by the power of the Holy Spirit I absolve you from
your sins and restore you to the peace of the Church," which as Annibale Bugnini points out,
"calls attention to the ecclesial aspect of reconciliation." This
change was blocked by the Congregation of the Doctrine of the Faith on the
grounds that it removed the Trinitarian phrase.[29]
The integrity of the form is preserved. But what of other changes?
It
is interesting to quote Annibale Bugnini
about these. According to him:
"the structure [of the sacramental rite] is the
same as in the older rite, but has been enriched and revised. The penitent is
now welcomed; he makes the sign of the cross and is urged to trust in God's
mercy. This opening rite is followed by a reading from the word of God
(optional), personal confession, expression of repentance, prayer of
absolution, praise of God's mercy, and dismissal of the penitent."
"The various formulas put on the lips of the
priest and penitent are either taken from or thoroughly inspired by the
Scriptures. The presence of God's word as read during or before the sacramental
rite urges us to repentance and to proclamation of God's mercy. By means of it
the power of God to save is proclaimed in the very midst of human sin. It is a
highly significant innovation to have God's word present even in this manner of
celebrating reconciliation."
Another
interesting feature is the "restored" gesture of laying on of hands
(or at least the right hand), which accompanies the formula for absolution.
Such an action of course requires the removal of the screen between priest and
penitent. Such is of course not essential to the rite, but does provide privacy
and anonymity. [30]
Many new churches provide rooms where priest and penitent can openly face each
other, and some have abolished confessionals to force the use of open
confession.
There is also much talk of celebration - to again
quote Bugnini, "the rite is easily adaptable to
situations in which there are a large number of penitents. On the other hand,
it also becomes possible, especially at times when there is less pressure, to
have a true celebration that is spiritually rich and profitable." What is
meant by this is that ideally the sacrament should be part of a community
celebration.
The
new rite, now called the Sacrament of Reconciliation, was introduced by Paul
VI's Reconciliationem inter deum et homines (
THE SECOND WAY
OF RECONCILIATION
The
second form is the most innovative and the one recommended for use whenever
possible. Paul VI gives some of the reasons when he introduced the new Rite of
Penance,
"In the Sacrament of Penance the faithful
obtain from God's mercy pardon for having offended him, and at the same time
reconciliation with the Church, which they have wounded by their sins..."
"The hidden and gracious mystery of God unites
us through a supernatural bond: on this basis one person's sin harms the rest
even as one person's goodness enriches them. Penance always therefore entails
reconciliation with our brothers and sisters who remain harmed by our
sins."
We
see in these brief quotations, not so much a deviation from orthodoxy, as a
shift in emphasis. In line with this Paul VI added to the usual way of
confessing, what he calls "the second way of reconciliation" which is
a communal preparation followed by individual confession and absolution which
"combines the two values of being a community act and a personal
act." It is the preferable form of
reconciliation for our people when it is possible... we hope it may become the
normal way of celebration."
Further
clarification of this change in emphasis is provided by the Decree of Cardinal
Jean VIllot and Annibale Bugnini found in the front of the new Roman Ritual. In it
they state that this "new rite, beside [being] the rite for Reconciliation
of Individual Penitents, [is] a Rite for Reconciliation of Several Penitents
[and it] has been drawn up to emphasize the relation of the Sacrament to the
community."
This
shift in emphasis is made more specific by Paul VI's Address to a General
Audience given April 1974 (DOL 369):
"We must not be indifferent and certainly not
distrustful toward the invitation of the Church is now addressing to us to
reform our way of thinking and therefore also our religious practice relative
to the sacrament of penance, which from now on we will do better to speak of as
the sacrament of reconciliation. By that we mean, first, reconciliation with
God; this is something we are familiar with even if it will always be a reason
for endless and joyous wonder. We mean also reconciliation with the Church...
It is at this point that a new matter for reflection begins, offered to our
ecclesial consciousness by the publication of the new Rite of Penance... The
reflection is this: just as every personal failure has its impact on our own
essential and vital relationship with God, so too that failure has its impact
on our relationship with the community, which in an analogous sense is also
essential and vital...."
In
the practical order this "second way of reconciliation" has not often
been used, and this for the simple reason that it takes longer and requires the
presence of several priests to hear individual confessions after the communal
rite.
FOOLING AROUND
WITH THE MATTER
The
form of the Sacrament remains the same in all three. But what about the matter?
We said above that the acts and dispositions of the penitent constitute the
proximate matter for the Sacrament. At first it might seem that it was
impossible to change this. But is such the case? The matter can be changed by
altering the way the penitent views his sins. This has been achieved in several
ways.
Sin is no longer
"mortal," but grave. While one can find the term "mortal in
earlier post-Conciliar documents the promulgation of Reconciliationem inter deum et homines reverts exclusively to the term
"grave," which term is also found in the new code of Canon Law. The
term "grave" has the advantage of not upsetting an older generation,
while obscuring the distinction between venial and mortal for the younger
generation. The same document also explains that "the ultimate purpose of
penance is that we should love God deeply and commit ourselves completely to
him... Penance always therefore entails reconciliation with our brothers and sisters
who remain harmed by our sins."
The
Penitent, having expressed his grave sins is now asked by the priest to
"express his sorrow... in these or similar words."
THE NEW ACT OF
CONTRITION
"My God, I am sorry for my sins with all my
heart. In choosing to do wrong and failing to do good, I have sinned against
you whom I should love above all things. I firmly intend, with your help, to do
penance, to sin no more, and to avoid whatever leads me to sin. Our Savior
Jesus Christ suffered and died for us. In his name, my God, have mercy."
At
first sight there seems little wrong with this prayer. But notice that, unlike
the traditional "Act of Contrition," there is no mention of either
heaven or hell;[31].
there is no recognition of the rewards or punishments due to man for sin, and
in line with the definition of penance given above, no sense of the need to
make satisfaction.
Even
more serious is the absence of any distinction between perfect and imperfect
contrition. With the decreasing number of priests available, the lack of
knowledge about how to make a proper act of contrition when one dies is bound
to have serious consequences.
Annibale Bugnini spoke of "the various formulas
put on the lips of the priest and penitent are either taken from or thoroughly
inspired by the Scriptures," being" a highly significant innovation
to have God's word present even in this manner of celebrating reconiliation." When we review the various formulas
provided we see the same pattern throughout with the occasional additional
concept that God should "help us to live in unity with our fellow
Christians."
THE REAL
REASON FOR THE DECREASED USE OF CONFESSION
Many
older Catholics continue to go to confession as they always did. They can see
little difference in their practice, and indeed, in the practical order nothing
has changed. This category of Catholic suffers from the attrition of age and is
one of the reasons for the decreased use of Confession.
Younger post-Conciliar Catholics pose a
different problem. For them religion has to a great extent been reduced to the
social obligation of helping their neighbor. They are no longer taught about
heaven and hell, and no longer have a proper understanding of the nature of
sin, contrition and penance. Nor do they see the priest as a man set apart, an alter Christus
appointed to guide their souls. Under such circumstances, it is hardly
surprising that they fail to storm the doors of the Confessional.
Ó Rama
Coomaraswamy 2002
[1]
Letter to Fliess, quoted in Paul Vitz,
Sigmund Freud's Christian Unconscience,
[2] The Reference is to Genesis 3:15
[3]
Rev. Adrian Kilker, Extreme Unction, A Canonical Treatise,
[4] Sacram Unctionem infirmorum, AAS 65(1973).
[5] Charles J. Keating, The Sacrament of Anointing the Sick, Homiletic and Pastoral Review, June, 1974.
[7] Paul VI in his Apostolic constitution quotes the Council as saying: "Extreme Unction, which may also and more properly be called '"the anointing of the sick,' is not a sacrament for those only who are at the point of death. Hence, as soon as any one of the faithful begins to be in danger of death from sickness or old age, the fitting time for that person to receive this sacrament has certainly arrived." Once again we have the use of doublespeak.
[8] The reader
is reminded that the author has been a practicing surgeon for some 30 years. It
is pertinent to quote the comments of Father Baumann, Director of Marydale Diocesan Retreat House and Chairman of the
committee for the Continuing Education of Priests:
"The Sacrament of the Anointing of the Sick should not be a last Sacrament any more than Baptism, confirmation, Matrimony or Holy Orders... We used to have some notion that it could effect a forgiveness of sin, and on occasion, might even restore physical health. Today we see the Sacrament NOT (his emphasis) as a preparation for death but as an aid to a more beautiful life - first and immediately on earth." (The Messenger, Sept. 12, 1982)
[9] Father
Thomas Richstatter, O.F.M., The New Rite for Anointing the Sick, Catholic Update,
[10]
Anointing the Sick, a Study in Pastoral
Liturgy Prepared by the
[11] If the patient is incapacitated, the priest will ask him/her if they have sinned against any of the commandments and then list each of them in turn. All the patient has to do is nod his head or even blink his eyes.
[12]. The physician can certify that the body has died. The older medical and theological literature gave ample testimony to the fact that patients occasionally would recover after being pronounced dead by competent physicians. Rigor mortis which occurs 3 to 6 hours after apparant death was considered a point of no possible return. Current medical practice has the technology to refine the point of body death with greater accuracy - absence of electrical activity in the brain and heart. However, this is still to speak of the body and not the soul. (Cf. Rev. Juan B. Ferreres, S.J., Death, Real and Apparent in relation to The Sacraments, Herder: St. Louis, 1906.)
[14] "Olive oil or another oil extracted from plants." DOL 3864. Chrism is also important in Baptism and Extreme Unction. One wonders why axle grease could not be considered an oil extracted from plants. Cases of priests using Vaseline as chrism have occurred.
[17] The Greeks refer to the Sacrament of Confirmation as "the chrism of Holy Ointment," or "the seal of the gift of the Holy Ghost."
[18] Many surveys gloatingly inform us that 80 to 95% of Catholics are using artificial methods of birth control. No religious distinctions can be found among parties getting divorced or abortions.
[20] According to Rabbi David Kimchi, not only was such confession necessary, but, without it, sacrifices could be of no avail; for he remarks: "all the efficacy of sacrifices consists in the confession of sins and in repentance." (Quoted by Rev. L. de Goesbriand, The History of Confession, Benzinger: N.Y., 1989.
[21] "Lusts" in theological writing do not necessarily imply sexual sins. One can for instance, "lust" after money.
[25] Rev.
Charles Augustine, A Commentary on the New Code of Canon Law (1917), Herder:
[28] The deprecative formula is still used in the Greek Church, but
since the ninth or tenth century the Latin Church has insisted on the
indicative formula. To quote Pohle-Preuss, "the
indicative formula of absolution now used in the Latin Church is prescribed by
Eugene IV (1439), by the Council of Trent, and by the Roman Ritual. Hence
probably no other is now valid." The
Sacraments, Vol. III., Herder:
[29] Annibale Bugnini, The Reform of the Liturgy, 1948-1975,
Liturgical Press:
[30] The use of confessionals dates from about the 17th. Century. Prior to that time priests sat in a chair and the penitent sat or kneeled beside them.
[31] The word
"hell" has been all but deleted from the new translations of the
bible approved for use by the post-Conciliar Church. The New American Bible
uses the word but once, and this in a passage never assigned for reading from
the pulpit. The Douay-Rheims version mentions it over
120 times, and the King James version over 50 times. (Cf. Roslie
Cowles, The Remnant,