Forgiveness Heals People

 “The Lord Jesus Christ, physician of our souls and bodies… has willed that his Church continue, in the power of the Holy Spirit, his work of healing and salvation…”     Catechism, 1421

The sacraments of Initiation give us new life in Christ.  But our new life is threatened by sin.  Moreover, sickness and death affect us all.  Jesus, our divine physician, has given the church the sacrament of healing – Reconciliation, and the Anointing of the sick – to forgive sins and help the sick and the dying.

The Sacrament of Reconciliation involves a conversion of ourselves to God; a confession of sins to a priest; a penance process of moral change; a reconciliation to God, others, and self; and the forgiveness of our sins.

Lifelong conversion to God, by moral and spiritual growth, is the key to understanding and profiting from this sacrament.  It assumes a frank acknowledgement of the reality of sin and of our sinfulness. The Holy Spirit helps us in this by: (1) convincing us of our sinfulness, (2) convicting us like a divine lawyer, (3) converting us to grace and love, (4) consoling us in the process (Jn 16:8-9).

God alone forgives sins.  Jesus, however, conferred on his apostles and their successors, the bishops, the power to forgive sins (Cf. Mt. 16:19, 18:18; 28:16-20). Priests share in this power.  In this sacrament e are not only reconciled to God, but also to the Church community as well as to ourselves.

This sacrament always has two characteristics: First, the acts of the penitent converted by the Spirit, contrition, confession, and satisfaction; Second, the acts of the Church through the bishops and priests.  They offer, in the name of Jesus, forgiveness of sins, the manner of satisfaction, prayer for the sinners, and they do penance with them.

For those who commit mortal sin after Baptism, this sacrament is necessary for recovering friendship with God and reconciliation with the Church community.

The penitent should have sorrow for sins.  This means turning away from evil and converting to God. When love of God is the motive for doing this, we have perfect contrition.  When other motives, such as disgust about the sin or fear of hell, bring us to confession, that is called imperfect contrition.  The spirit moves us in both instances and initiates our conversion.

All sacraments bring the participants divine joy and peace.  The special happiness received here arises from lifting the burden of sin and guilt.  We are released to the freedom of grace.  We are restored to friendship with God, others, and self.

1.  How much do I value the Sacrament of Reconciliation?  What evidence have I to show for this?  How different is my confessional practice today from ten years ago? If there is a great difference, positive or negative, why the change?

2. The seven capital sins afflict most people more or less in intensely.  They are pride, greed, anger, lust,  gluttony, envy, and laziness.  As I ponder this list, what areas need to be fought against?  How can regular confession help me?

3.  If I have an antipathy to confession how can I overcome it?  Who can help me with this?  How did the problem arise?  What are some positive experiences of confession that will help me?

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