Confession by Appointment

I have written here before of my thoughts on the availabilty of confession in this Scranton Diocese. I have also written here on the attitude of some of the local clergy on the Sacrament. Here is a nice article to ruminate over by Bishop Kevin Manning.

Confession by Appointment
Bishop Kevin Manning

Cardinal Joachim Meisner, Archbishop of Cologne, stated recently that 'one of the most tragic failings that the Church suffered in the second half of the 20th century was to have neglected the gift of the Holy Spirit in the Sacrament of Penance … amongst priests this has caused tremendous loss of spiritual profile'. He goes on to say that when the priest is no longer a confessor he becomes a social worker of a religious kind. From this remark, I was left wondering about parish noticeboards and Parish Bulletin which advertise: 'Confessions – by appointment'. It is becoming rare to see the traditional notice: 'Confessions 4.00pm – 6.00pm Saturday afternoon before the Vigil Mass.' Fifteen and twenty minute slots appear to suffice.

The parable of the Prodigal Son is a wonderful reflection on the Sacrament of Penance when the young prodigal wakes up to himself, leaves his sins behind, and goes to his father confessing: 'Father, I have sinned against heaven and against you.' The father welcomed him with open arms and a great celebration followed. This scene reflects beautifully the return of the sinner to God and the welcoming forgiveness which awaits him.

The Sacrament of Penance is a natural outcome of the overwhelming mercy of God, for it enables us to encounter the mercy of God dispensed through the ministry of a priest as communicated by Jesus Himself: 'Receive the Holy Spirit. For whose sins you forgive, they are forgiven; for those whose sins you retain they are retained.' (Jn. 20:22-23) But one needs to be aware of the need for conversion, to awaken one's consciousness of sin, to develop an understanding which includes the social dimensions of sin, together with the realization, given by St Paul, that 'however great the number of sins committed, grace is even greater' (Rom. 5:21).

The Holy Spirit who brings sin to light is also the Consoler disposing the human heart to be open to the grace of repentance and conversion. We cannot turn our world around on our own strength, we need Christian hope to help us desire the Kingdom of God and eternal life. This by placing our trust in Christ's promises, not in our own strength but in the help and the grace of the Holy Spirit.' (CCC 18:17)

An incisive way to prepare for a good Confession is to remember that the Holy Spirit came to convict the world of sin, to convict, not condemn. When the Holy Spirit convicts us of sin, we still cannot but feel ashamed of what we have done, but, at the same time, we feel so loved by God that we desire God's mercy immediately.

So, my purpose in writing is to encourage you to call sin what it really is, take ownership for your actions as they really are. No matter if it has been ten, twenty or even forty years don't be afraid to go to Confession for you are going to meet One who has waited lovingly for you to come to experience his mercy.

My final words are an expression of gratitude to brother priests who zealously and lovingly dispense the mercy of God by making available frequent opportunities for the faithful to access the sacrament of penance in the spirit of St John Vianney, a true model of a confessor.


Kevin Manning is Bishop Emeritus of Parramatta

Supplied Jurisdiction

I received an email from a member of the faithful and was asked about the Society of Saint Pius X, and whether it is illicit to attend their chapels for Holy Mass.

I responded that the Vatican itself has said that one may satisfy their Sunday obligation by attending Mass with the Society but I also mentioned that their Confessions and Marriages may be invalid due to the local ordinary denying jurisdiction.

Then I got into what is known as "supplied jurisdiction". Since the Society operates due to a state of necessity in the Church, jurisdiction is supplied by the Church. "Ecclesia supplet", or "the Church supplies" (for the spiritual good of the faithful).
I supplied this article by Bishop Bernard Tissier de Mallerais on the subject, and for the education of Catholics who may have the questions, I present the article here.

If anyone attends the local SSPX chapel in Pittston, please email me at therockintraddy@gmail.com

SUPPLIED JURISDICTION & TRADITIONAL PRIESTS
by Bishop Bernard Tissier de Mallerais

Introduction
by Father Peter Scott

State of the question.

Many have asked how traditional priests can continue to administer the Sacraments, and especially hear confessions, when they have had their Sacramental faculties removed by the local ordinary.

The following considerations will help you to understand not only the injustice of this, but also how these priests are clearly entitled to use supplied jurisdiction. It is obvious that the present crisis in the Church is not foreseen in Canon Law.

Consequently we must base our activity on the juridical analogy taken from the general norms of the Codes (Canon 20 in the Old Code and Canon 19 in the New Code), which state that if there is no express law concerning a special situation, the rule must be taken from:

1) laws promulgated for similar circumstances. The similar circumstances are those in which the Church supplies jurisdiction on account of the grave danger to souls. They are the cases of:

• common error concerning a priest’s jurisdiction: Old Code [i.e., the 1917 Code of Canon Law, forthwith "OC"] Canon 209 (New Code [i.e., the 1983 Code of Canon Law, forthwith "NC"] 144).
• positive and probable doubt: OC 209 (NC 144). This can be concerning jurisdiction or common error or danger of death.
• non-cognizance to the fact that jurisdiction has expired: OC 207.
• danger of death: OC 882 and 2252 (NC 976 and 1357). Those who cannot find a suitable confessor for a long period of time and who are consequently in danger of spiritual death must be assimilated to those in danger of death, according to the principle of Canonical Equity (see below).

2) the general principles of canon law, which inspire the particular laws. The two principal ones are:

• the salvation of souls is the highest law (NC 1752).
• the Sacraments are on account of men.

3) recourse equity. This is recourse to the mind of the legislator (when there is nothing explicit in writing), who never wants his legislation to be too onerous (burdensome), but always wants it to be interpreted in a just and favorable manner. That it is indeed the mind of the Church to be generous in the granting of jurisdiction and not overstrict or onerous is also apparent from the following two canons:

• OC 2261 §2 (NC 1335). The Church suspends its prohibition for an excommunicated or suspended priest celebrating the Sacraments or posing acts requiring jurisdiction, provided it be in favor of the faithful who request it for any reasonable cause at all, and especially if there is no other minister.
• OC 878 §2 (NC 970). Ordinaries and superiors are not to restrict jurisdiction. If the priest is suitable and the good of the faithful requires his services this jurisdiction cannot be refused to him. Clearly traditional priests should in justice receive personal jurisdiction and that everywhere (NC 967).

It is clear that, given the present circumstances of crisis in the Church and the principles of Canonical Equity, given the general principles of the law, and the Church’s continuous practice of supplying jurisdiction for the good of the faithful whenever it foresees that this lack of jurisdiction would be to their detriment, traditional priests receive supplied jurisdiction from the law. This is with the understanding that personal jurisdiction is unjustly refused to them simply because of their attachment to the Faith and its traditional expression (inseparable from the Faith), and that the faithful cannot be expected to continually search out and judge for themselves which confessors in the Conciliar Church might be acceptable and might give them the spiritual advice they need (given that the vast majority do not).

In conclusion, therefore, it is obvious that, besides the case of common error, besides the case of probable and positive danger of death as interpreted in the broad sense of spiritual death, traditional priests receive a iure (from the law itself) a supplied jurisdiction for all cases in which this jurisdiction is required. This is simply the application of Canon 20, notably of Canonical Equity. There are no solid arguments against this and since there is at least a positive and probable doubt in favor of this argument, and we know that in such a case the Church certainly supplies jurisdiction, then traditional priests can and must act accordingly and the faithful can and should approach them for Confession.

In the case of marriage this conclusion need not be applied. For OC 1098 (NC 1116) describes situations when even a priest without jurisdiction can validly assist at a Catholic marriage, namely when there is a major "inconvenience" for more than one month (as, for example, the New Mass or the liberal pre-Cana classes).

All depends on whether the crisis in the Church is recognized or not. Those who refuse to see it will refuse the recourse to OC Canon 20 (NC 19). Those who understand its gravity will all agree on the force of these canonical arguments for supplied jurisdiction presented by Bishop Tissier de Mallerais in the following pages.

More to come...

Examination Of Conscence Part Deux!

Yesterday we began our Lenten examination of conscience by learning which sins are contrary to the First Commandment. Today we continue with sins against faith, hope, and charity.

Sins against Faith:
Willful doubt of any article of faith; deliberate ignorance of the truths of
faith which ought to be known; neglect of instructing oneself in the faith
according to one’s state in life; rash credulity (e.g. giving credence to
private revelation too easily or believing in a private revelations which
has been condemned by the lawful Church authorities); apostasy; heresy;
indifferentism (to believe that one religion is as good as another, and that
all religions are equally true and pleasing to God, or that one is free to
accept or reject any or all religions); reading or circulating books or
writings against the Catholic belief or practice in such wise as to
jeopardize one’s faith; to remain silent when asked about one’s faith;
engaging is schismatic or heretical worship; joining or supporting
masonic groups or other forbidden societies.

Sins against Hope:
despair of God’s mercy (to give up all hope of salvation, and the means
necessary to be saved) or want of confidence in the power of His Grace
to support us in trouble or temptation; no desire to possess eternal
happiness in heaven or after this earthly life; presumption (to hope for
salvation without help from God or to assume God’s forgiveness without
conversion, or to hope to obtain heavenly glory without merit);
presuming on God’s mercy or on the supposed efficacy of certain pious
practices, in order to continue in sin; refusing any dependence on God.

Sins against Charity:
not making an act of charity at regular intervals during life especially
during times of necessity; egoism (one cares only about himself, praises
himself, selfish, enjoys receiving praise) wilfully rebellious thoughts
against God; boasting of sin; violating God’s law, or omitting good works
through human respect.

Most likely on Monday we will pick up with the Second Commandment. Stay Tuned!