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 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.