Explain to me:
If the priest has no authority to do a general absolution except in dire circumstances…how can the absolution still be valid?
There are two justitifications for general absolution. The first is immenient danger of death. The second is grave necessity.
From the Motu Proprio Misericordia Dei at
vatican.va/holy_father/john_paul_ii/motu_proprio/documents/hf_jp-ii_motu-proprio_20020502_misericordia-dei_en.html .
"4. In the light of and within the framework of the above norms, the absolution of a number of penitents at once without previous confession, as envisaged by Can. 961 of the Code of Canon Law, is to be correctly understood and administered. Such absolution is in fact “exceptional in character” and “cannot be imparted in a general manner unless:
- the danger of death is imminent and there is not time for the priest or priests to hear the confessions of the individual penitents;
- a grave necessity exists, that is, when in light of the number of penitents a supply of confessors is not readily available to hear the confessions of individuals in an appropriate way within an appropriate time, so that the penitents would be deprived of sacramental grace or Holy Communion for a long time through no fault of their own; it is not considered sufficient necessity if confessors cannot be readily available only because of the great number of penitents, as can occur on the occasion of some great feast or pilgrimage”.
[footnote 19: Can. 961, § 1]
With reference to the case of grave necessity, the following clarification is made:
a) It refers to situations which are objectively exceptional, such as can occur in mission territories or in isolated communities of the faithful, where the priest can visit only once or very few times a year, or when war or weather conditions or similar factors permit.
b) The two conditions set down in the Canon to determine grave necessity are inseparable. Therefore, it is never just a question of whether individuals can have their confession heard “in an appropriate way” and “within an appropriate time” because of the shortage of priests; this must be combined with the fact that penitents would otherwise be forced to remain deprived of sacramental grace “for a long time”, through no fault of their own. Therefore, account must be taken of the overall circumstances of the penitents and of the Diocese, in what refers to its pastoral organization and the possibility of the faithful having access to the Sacrament of Penance.
c) The first condition, the impossibility of hearing confessions “in an appropriate way” “within an appropriate time”, refers only to the time reasonably required for the elements of a valid and worthy celebration of the Sacrament. It is not a question here of a more extended pastoral conversation, which can be left to more favourable circumstances. The reasonable and appropriate time within which confessions can be heard will depend upon the real possibilities of the confessor or confessors, and of the penitents themselves.
d) The second condition calls for a prudential judgement in order to assess how long penitents can be deprived of sacramental grace for there to be a true impossibility as described in Can. 960, presuming that there is no imminent danger of death. Such a judgement is not prudential if it distorts the sense of physical or moral impossibility, as would be the case, for example, if it was thought that a period of less than a month means remaining “for a long time” in such a state of privation.
e) It is not acceptable to contrive or to allow the contrivance of situations of apparent grave necessity, resulting from not administering the Sacrament in the ordinary way through a failure to implement the above mentioned norms,(20) and still less because of penitents’ preference for general absolution, as if this were a normal option equivalent to the two ordinary forms set out in the Ritual.
f) The large number of penitents gathered on the occasion of a great feast or pilgrimage, or for reasons of tourism or because of today’s increased mobility of people, does not in itself constitute sufficient necessity.
- Judgement as to whether there exist the conditions required by Can. 961 §1, 2 is not a matter for the confessor but for “the diocesan Bishop …"
). Fact is that the Church grows (by a lot) every year and our priests are dwindling. I think the abuse of the general absolution and the reconciliation mass is just evidence of clergy that is stretched to thin trying to get to everybody.
And with very little help from assisting priests mind you. We are fortunate that we have a seminary close by where they do hear individual confessions I believe twice weekly. I am really hoping this shortage does not continue, as some of us might be traveling a great distance just to go to confession. I guess this is where our prayers for vocation comes into play.
I have also seen alot of burnout in some of our poor beleagered priests. One that I have heard but don’t personally know him just left!! Walked out!! The people that really “get” this situation of course are the people that are facing it as we speak. As I said before we are still ok as we have a seminary close by that hears twice weekly. What about the diocese that don’t have that? Yes, we have several Deacons at each parish which helps but THEY can’t do everything. And then of course you have the parishioners that are very upset that this one poor man can’t give them their undivided attention when they demand it.