Apostolic Exhortation on the Sacrament of Penance - Part 26 (part V) - Pope John Paul II

Nor can the church omit, without serious mutilation of her essential message, a constant catechesis on what the traditional Christian language calls the four last things of man: death, judgment (universal and particular), hell and heaven. In a culture which tends to imprison man in the earthly life at which he is more or less successful, the pastors of the church are asked to provide a catechesis which will reveal and illustrate with the certainties of faith what comes after the present life: beyond the mysterious gates of death, an eternity of joy in communion with God or the punishment of separation from him. Only in this eschatological vision can one realize the exact nature of sin and feel decisively moved to penance and reconciliation.

Pastors who are zealous and creative never lack opportunities for imparting this broad and varied catechesis, taking into account the different degrees of education and religious formation of those to whom they speak. Such opportunities are often given by the biblical readings and the rites of the Mass and the sacraments, as also by the circumstances of their celebration. For the same purpose many initiatives can be taken such as sermons, lectures, discussions, meetings, courses of religious education, etc., as happens in many places. Here I wish to point out in particular the importance and effectiveness of the old-style popular missions for the purposes of such catechesis. If adapted to the peculiar needs of the present time, such missions can be, today as yesterday, a useful instrument of religious education also regarding penance and reconciliation.

In view of the great relevance of reconciliation based on conversion in the delicate field of human relationships and social interaction at all levels, including the international level, catechesis cannot fail to inculcate the valuable contribution of the church's social teaching. The timely and precise teaching of my predecessors from Pope Leo XIII onward, to which was added the substantial contribution the pastoral constitution Gaudium et Spes of the Second Vatican Council and the contributions of the different episcopates elicited by various circumstances in their respective countries, has made up an ample and solid body of doctrine. This regards the many different needs inherent in the life of the human community, in relationships between individuals, families, groups in their different spheres and in the very constitution of a society that intends to follow the moral law, which is the foundation of civilization.

At the basis of this social teaching of the church there is obviously to be found the vision which the church draws from the word of God concerning the rights and duties of individuals, the family and the community; concerning the value of liberty and the nature of justice, concerning the primacy of charity, concerning the dignity of the human person and the exigencies of the common good to which politics and the economy itself must be directed. Upon these fundamental principles of the social magisterium, which confirm and repropose the universal dictates of reason and of the conscience of peoples, there rests in great part the hope for a peaceful solution to many social conflicts and, in short, the hope for universal reconciliation.

Apostolic Exhortation on the Sacrament of Penance - Part 26 (Part IV) - Pope John Paul II

On other points too, of no less relevance for reconciliation, one looks to the pastors of the church for catechesis.


On the sense of sin, which, as I have said, has become considerably weakened in our world.

On temptation and temptations: The Lord Jesus himself, the Son of God, "who in every respect has been tempted as we are, yet without sin,"(147) allowed himself to be tempted by the evil one(148) in order to show that, like himself, his followers too would be subjected to temptation, and in order to show how one should behave when subjected to temptation. For those who beseech the Father not to be tempted beyond their own strength(149) and not to succumb to temptation,(150) and for those who do not expose themselves to occasions of sin, being subjected to temptation does not mean that they have sinned; rather it is an opportunity for growing in fidelity and consistency through humility and watchfulness.

Catechesis is also expected on fasting: This can be practiced in old forms and new as a sign of conversion, repentance and personal mortification and, at the same time, as a sign of union with Christ crucified and of solidarity with the starving and suffering.

Catechesis on almsgiving: This is a means of making charity a practical thing by sharing what one possesses with those suffering the consequences of poverty.
Catechesis on the intimate connection which links the overcoming of divisions in the world with perfect communion with God and among people, which is the eschatological purpose of the church.

Catechesis on the concrete circumstances in which reconciliation has to be achieved (in the family, in the civil community, in social structures) and particularly catechesis on the four reconciliations which repair the four fundamental rifts; reconciliation of man with God, with self, with the brethren and with the whole of creation.

Apostolic Exhortation on the Sacrament of Penance Part 26 (Part III) . - Pope John Paul II

A catechesis on penance, therefore, and one that is as complete and adequate as possible, is absolutely essential at a time like ours when dominant attitudes in psychology and social behavior are in such contrast with the threefold value just illustrated. Contemporary man seems to find it harder than ever to recognize his own mistakes and to decide to retrace his steps and begin again after changing course. He seems very reluctant to say "I repent" or "I am sorry." He seems to refuse instinctively and often irresistibly anything that is penance in the sense of a sacrifice accepted and carried out for the correction of sin. In this regard I would like to emphasize that the church's penitential discipline, even though it has been mitigated for some time, cannot be abandoned without grave harm both to the interior life of individual Christians and of the ecclesial community and also to their capacity for missionary influence. It is not uncommon for non-Christians to be surprised at the negligible witness of true penance on the part of Christ's followers. It is clear, however, that Christian penance will only be authentic if it is inspired by love and not by mere fear; if it consists in a serious effort to crucify the " old man " so that the " new" can be born by the power of Christ; if it takes as its model Christ, who though he was innocent chose the path of poverty, patience, austerity and, one can say, the penitential life.


As the synod recalled, the pastors of the church are also expected to provide catechesis on conscience and its formation. This too is a very relevant topic in view of the fact that in the upheavals to which our present culture is subjected this interior sanctuary, man's innermost self, his conscience, is too often attacked, put to the test, confused and obscured. Valuable guidelines for a wise catechesis on conscience can be found both in the doctors of the church and in the theology of the Second Vatican Council, and especially in the documents on the church in the modern world(142) and on religious liberty.(143) Along these same lines, Pope Paul VI often reminded us of the nature and role of conscience in our life.(144) I myself, following his footsteps, miss no opportunity to throw light on this most lofty element of man's greatness and dignity,(145) this "sort of moral sense which leads us to discern what is good and what is evil...like an inner eye, a visual capacity of the spirit, able to guide our steps along the path of good." And I have reiterated the need to form one's conscience, lest it become "a force which is destructive of the true humanity of the person, rather than that holy place where God reveals to him his true good."(146)

Apostolic Exhortation on the Sacrament of Penance - Part 26 (part II) - Pope John Paul II

The pastors of the church are also expected to provide catechesis on penance. Here too the richness of the biblical message must be its source. With regard to penance this message emphasizes particularly its value for conversion, which is the term that attempts to translate the word in the Greek text, metanoia,(138) which literally means to allow the spirit to be overturned in order to make it turn toward God. These are also the two fundamental elements which emerge from the parable of the son who was lost and found: his "coming to himself"(139) and his decision to return to his father. There can be no reconciliation unless these attitudes of conversion come first, and catechesis should explain them with concepts and terms adapted to people's various ages and their differing cultural, moral and social backgrounds.

This is a first value of penance and it extends into a second: Penance also means repentance. The two meanings of metanoia appear in the significant instruction given by Jesus: "If your brother repents (returns to you), forgive him; and if he sins against you seven times in the day, and turns to you seven times and says, 'I repent,' you must forgive him."(140) A good catechesis will show how repentance, just like conversion, is far from being a superficial feeling but a real overturning of the soul.

A third value is contained in penance, and this is the movement whereby the preceding attitudes of conversion and repentance are manifested externally: This is doing penance. This meaning is clearly perceptible in the term metanoia, as used by John the Baptist in the texts of the synoptics.(141) To do penance means above all to restablish the balance and harmony broken by sin, to change direction even at the cost of sacrifice.

Apostolic Exhortaion on the Sacrament of Penace - Part 26 (Part I) - Pope John Paul II

Catechesis

26. In the vast area in which the church has the mission of operating through dialogue, the pastoral ministry of penance and reconciliation is directed to the members of the body of the church principally through an adequate catechesis concerning the two distinct and complementary realities to which the synod fathers gave a particular importance and which they emphasized in some of the concluding propositions: These are penance and reconciliation. Catechesis is therefore the first means to be used.

At the basis of the synod's very opportune recommendation is a fundamental presupposition; What is pastoral is not opposed to what is doctrinal. Nor can pastoral action prescind from doctrinal content, from which in fact it draws its substance and real validity. Now if the church is the pillar and bulwark of the truth'(132) and is placed in the world as mother and teacher, how could she neglect the task of teaching the truth which constitutes a path of life?

From the pastors of the church one expects, first of all, catechesis on reconciliation. This must be founded on the teaching of the Bible, especially the New Testament, on the need to rebuild the covenant with God in Christ the redeemer and reconciler. And in the light of this new communion and friendship, and as an extension of it, it must be founded on the teaching concerning the need to be reconciled with one's brethren, even if this means interrupting the offering of the sacrifice.(133)

Jesus strongly insists on this theme of fraternal reconciliation: for example, when he invites us to turn the other cheek to the one who strikes us, and to give our cloak too to the one who has taken our coat,(134) or when he instills the law of forgiveness: forgiveness which each one receives in the measure that he or she foresee forgiveness to be offered even to enemies,(136) forgiveness to be granted seventy times seven times,(137) which means in practice without any limit. On these conditions, which are realizable only in a genuinely evangelical climate, it is possible to have a true reconciliation between individuals, families, communities, nations and peoples. From these biblical data on reconciliation there will naturally derive a theological catechesis, which in its synthesis will also integrate the elements of psychology, sociology and the other human sciences which can serve to clarify situations, describe problems accurately and persuade listeners or readers to make concrete resolutions.

Apostolic Exhortation on the Sacrament of Penance - Part 25 (Part IV) - Pope John Paul II

The church engages in dialogue for reconciliation also through the bishops in the competency and responsibility proper to them, either individually in the direct;on of their respective local churches or united in their episcopal conferences, with the collaboration of the priests and of all those who make up the Christian communities. They truly fulfill their task when they promote this indispensable dialogue and proclaim the human and Christian need for reconciliation and peace. In communion with their pastors, the laity who have as "their own field of evangelizing activity...the vast and complicated world of politics, society...economics...(and) international life,"(131) are called upon to engage directly in dialogue or to work for dialogue aimed at reconciliation. Through them too the church carries out her reconciling activity. Thus the fundamental presupposition and secure basis for any lasting renewal of society and for peace between nations lies in the regeneration of hearts through conversion and penance.


It should be repeated that, on the part of the church and her members, dialogue, whatever form it takes (and these forms can be and are very diverse since the very concept of dialogue has an analogical value) can never begin from an attitude of indifference to the truth. On the contrary, it must begin from a presentation of the truth, offered in a calm way, with respect for the intelligence and consciences of others. The dialogue of reconciliation can never replace or attenuate the proclamation of the truth of the Gospel, the precise goal of which is conversion from sin and communion with Christ and the church. It must be at the service of the transmission and realization of that truth through the means left by Christ to the church for the pastoral activity of reconciliation, namely catechesis and penance.

Apostolic Exhortation on the Sacrament of Penance - Part 25. (Part III) - Pope John Paul II

To the extent to which the church is capable of generating active harmony-unity in variety-within herself and of offering herself as a witness to and humble servant of reconciliation with the other churches and ecclesial communities and the other religions, she becomes, in the expressive definition of St. Augustine, a "reconciled world."(128) Then she will be able to be a sign of reconciliation in the world and for the world.

The church is aware of the extreme seriousness of the situation created by the forces of division and war, which today constitute a grave threat not only to the balance and harmony of nations but to the very survival of humanity, and she feels it her duty to offer and suggest her own unique collaboration for the overcoming of conflicts and the restoration of concord.

It is a complex and delicate dialogue of reconciliation in which the church is engaged, especially through the work of the Holy See and its different organisms. The Holy See already endeavors to intervene with the leaders of nations and the heads of the various international bodies or seeks to associate itself with them, conduct a dialogue with them and encourage them to dialogue with one another for the sake of reconciliation in the midst of the many conflicts. It does this not for ulterior motives or hidden interests. since it has none-but "out of a humanitarian concern,"(129) placing its institutional structure and moral authority, which are altogether unique, at the service of concord and peace. It does this in the conviction that as "in war two parties rise against one another" so "in the question of peace there are also necessarily two parties which must know how to commit themselves," and in this "one finds the true meaning of a dialogue for peace."(130)