Confession and Absolution?

[DonCampbell]

I read the Holy Father’s new book / interview “The Name of God is Mercy” this weekend.

In discussing the Sacrament of Reconciliation, the Holy Father cited with approval an example from a work of fiction. In the book, a German soldier has been condemed to execution by the French authorities (the setting is WWI or II). A priest hears his confession. The man has committed many sexual indiscretions. He says he is not sorry and would do it all again. But the priest asks if he is at least sorry that he is not sorry, to which he replies in the affirmative. The man is then absolved.

Pope Francis cites this as a positive example, in the vein that all that is required is even the slightest turn toward God for the power of mercy (apparently including sacramental absolution) to flood in. Honestly, this scandalized me. The (fictional) man in the example is clearly not repentant. He openly admits that he is not. How can the blatantly unrepentant be absolved in the confessional? Am I off-base here?

Peace.

 

[clem456]

I read the Holy Father’s new book / interview “The Name of God is Mercy” this weekend.

In discussing the Sacrament of Reconciliation, the Holy Father cited with approval an example from a work of fiction. In the book, a German soldier has been condemed to execution by the French authorities (the setting is WWI or II). A priest hears his confession. The man has committed many sexual indiscretions. He says he is not sorry and would do it all again. But the priest asks if he is at least sorry that he is not sorry, to which he replies in the affirmative. The man is then absolved.

Pope Francis cites this as a positive example, in the vein that all that is required is even the slightest turn toward God for the power of mercy (apparently including sacramental absolution) to flood in. Honestly, this scandalized me. The (fictional) man in the example is clearly not repentant. He openly admits that he is not. How can the blatantly unrepentant be absolved in the confessional? Am I off-base here?

Peace.

It’s always difficult to comment on hypotheticals, especially when they are based on a work of fiction.
That being said, the Pope is using the story to make his point. The slightest turn toward God is a response to his mercy.
There are many sins in my life I’ve committed, and gone to confession knowing I would most likely return to that sin. Vice was ingrained in my life.
What I really wanted to repent of is my lack of committment to repentance. It does open the door of mercy. So I understand what the Pope is saying.

I don’t think Pope Francis was using this opportunity to define doctrine in the area of absolution.

 

[Bonnie]

This sounds very much like a passage from “The World, the Flesh, and Father Smith” by Bruce Marshall. In this book, the dying man didn’t understand why what he had done was wrong, but he was sorry that he couldn’t be sorry.

We can’t expect people to be sorry for their sins when they don’t know they are sins. A dying man (not a soldier) isn’t going to study the catechism to be fully aware of the sins of his past. (If I’m remembering the scene correctly, he’s dying in a brothel. Some of the prostitutes come into the room to pray.)

A true life example of sin by lack of knowledge: We recently met a Catholic couple who missed Mass on New Year’s Day because they honestly didn’t know it was a Holy Day of Obligation. I don’t think they’re up to speed on some other Catholic teachings, but their hearts are in the right place.

 

[Corki]

I read the Holy Father’s new book / interview “The Name of God is Mercy” this weekend.

In discussing the Sacrament of Reconciliation, the Holy Father cited with approval an example from a work of fiction. In the book, a German soldier has been condemed to execution by the French authorities (the setting is WWI or II). A priest hears his confession. The man has committed many sexual indiscretions. He says he is not sorry and would do it all again. But the priest asks if he is at least sorry that he is not sorry, to which he replies in the affirmative. The man is then absolved.

Pope Francis cites this as a positive example, in the vein that all that is required is even the slightest turn toward God for the power of mercy (apparently including sacramental absolution) to flood in. Honestly, this scandalized me. The (fictional) man in the example is clearly not repentant. He openly admits that he is not. How can the blatantly unrepentant be absolved in the confessional? Am I off-base here?

Peace.

The requirement, I believe, is met when the penitent has enough contrition to request the Sacrament and to confess these acts as sins. In the older language, it was often said “I accuse myself of these sins -------”. On does not need perfect contrition and imperfect contrition is a continuum, not a binary (repentant vs. unrepentant).

 

[FrDavid96]

I read the Holy Father’s new book / interview “The Name of God is Mercy” this weekend.

In discussing the Sacrament of Reconciliation, the Holy Father cited with approval an example from a work of fiction. In the book, a German soldier has been condemed to execution by the French authorities (the setting is WWI or II). A priest hears his confession. The man has committed many sexual indiscretions. He says he is not sorry and would do it all again. But the priest asks if he is at least sorry that he is not sorry, to which he replies in the affirmative. The man is then absolved.

Pope Francis cites this as a positive example, in the vein that all that is required is even the slightest turn toward God for the power of mercy (apparently including sacramental absolution) to flood in. Honestly, this scandalized me. The (fictional) man in the example is clearly not repentant. He openly admits that he is not. How can the blatantly unrepentant be absolved in the confessional? Am I off-base here?

Peace.

What sets this situation apart from the more everyday experience of Confession is the element of “imminent danger of death.” In that situation, the standards are much lower because this is that person’s very last opportunity for absolution (and repentance and turning back towards God, etc.).

There is no opportunity to say “think about your confession, then come back to me in an hour or a day or a week.” Yes, that’s what a priest should do in other circumstances.

In imminent danger of death, the standard is that a priest should always absolve unless he is certain that the person does not want it. For that reason, even the slightest indication that a person just “might” want forgiveness and absolution is enough. The soul will be meeting God very soon, and He knows what is truly in that person’s heart. God will judge him, no matter what. It is better that he stand before God as an absolved sinner, than an unabsolved one.

If the sinner truly rejects God’s mercy, then absolution did him no good anyway, but neither did it do him any harm. On the other hand, the Church does not want someone to go to the Final Judgement unabsolved if that person did want absolution in his heart even though his outward words/actions might seem (note that I say “seem”) to contradict that. The smallest indication of repentance is enough.

 

[Vico]

I read the Holy Father’s new book / interview “The Name of God is Mercy” this weekend.

In discussing the Sacrament of Reconciliation, the Holy Father cited with approval an example from a work of fiction. In the book, a German soldier has been condemed to execution by the French authorities (the setting is WWI or II). A priest hears his confession. The man has committed many sexual indiscretions. He says he is not sorry and would do it all again. But the priest asks if he is at least sorry that he is not sorry, to which he replies in the affirmative. The man is then absolved.

Pope Francis cites this as a positive example, in the vein that all that is required is even the slightest turn toward God for the power of mercy (apparently including sacramental absolution) to flood in. Honestly, this scandalized me. The (fictional) man in the example is clearly not repentant. He openly admits that he is not. How can the blatantly unrepentant be absolved in the confessional? Am I off-base here?

Peace.

The requirement for absolution is imperfect contrition called attrition. Council of Trent Session XIV:
CHAPTER IV.

On Contrition.

Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future. (r) This movement of contrition was at all times necessary for obtaining the pardon of sins; and, in one who has fallen after baptism, it then at length prepares for the remissions of sins, when it is united with confidence in the divine mercy, and with the desire of performing the other things which are required for rightly receiving this sacrament. Wherefore the holy Synod declares, that this contrition contains not only a cessation from sin, and the purpose and the beginning of a new life, but also a hatred of the old, (H) agreeably to that saying; Cast away from you all your iniquities, wherein you have transgressed, and make to yourselves a new heart and a new spirit. (t) And assuredly he who has considered those cries of the saints; To thee only have I sinned, and have done evil before thee, (v) I have laboured in my groaning, every night I will wash my bed, (w) I will recount to thee all my years, in the bitterness of my soul, (x) and others of this kind, will easily understand that they flowed from a certain vehement hatred of their past life, and from an exceeding detestation of sins. The Synod teaches moreover, that, although it sometimes happen that this contrition is perfect through charity, and reconciles man with God before this sacrament be actually received, the said reconciliation, nevertheless, is not to be ascribed to that contrition, independently of the desire of the sacrament which is included therein. And as to that imperfect contrition, which is called attrition, because that it is commonly conceived either from the consideration of the turpitude of sin, or from the fear of hell and of punishment, It declares that if, with the hope of pardon, it exclude the wish to sin, it not only does not make a man a hypocrite, and a greater sinner, but that it is even a gift of God, and an impulse of the Holy Ghost, --who does not indeed as yet dwell in the penitent, but only moves him, --whereby the penitent being assisted prepares a way for himself unto justice. And although this (attrition) cannot of itself, without the sacrament of penance, conduct the sinner to justification, yet does it dispose him to obtain the grace of God in the sacrament of Penance. For, smitten profitably with this fear, the Ninivites, at the preaching of Jonas, did fearful penance and obtained mercy from the Lord. Wherefore falsely do some calumniate Catholic writers, as if they had maintained that the sacrament of Penance confers grace without any good motion on the part of those who receive it: a thing which the Church of God never taught, or thought: and falsely also do they assert that con-trition is extorted and forced, not free and voluntary.