Apostolic Exhortation on the Sacrament of Penance Part 14. - Pope John Paul II

CHAPTER ONE

THE MYSTERY OF SIN

14 If we read the passage in the Bible on the city and tower of Babel in the new light offered by the Gospel and if we compare it with the other passage on the fall of our first parents, we can draw from it valuable elements for an understanding of the mystery of sin. This expression, which echoes what St. Paul writes concerning the mystery of evil,(66) helps us to grasp the obscure and intangible element hidden in sin. Clearly sin is a product of man's freedom. But deep within its human reality there are factors at work which place it beyond the merely human, in the border area where man's conscience, will and sensitivity are in contact with the dark forces which, according to St. Paul, are active in the world almost to the point of ruling it.(67)

Disobedience to God

A first point which helps us to understand sin emerges from the biblical narrative on the building of the tower of Babel: The people sought to build a city, organize themselves into a society and to be strong and powerful without God, if not precisely against God.(68) In this sense the story of the first sin in Eden and the story of Babel, in spite of notable differences in content and form, have one thing in common: In both there is an exclusion of God through direct opposition to one of his commandments, through an act of rivalry, through the mistaken pretension of being "like him."(69) In the story of Babel the exclusion of God is presented not so much under the aspect of opposition to him as of forgetfulness and indifference toward him, as if God were of no relevance in the sphere of man's joint projects. But in both cases the relationship to God is severed with violence. In the case of Eden there appears in all its seriousness and tragic reality that which constitutes the ultimate essence and darkness of sin: disobedience to God, to His law, to the mural norm that he has given man, inscribing it in his heart and confirming and perfecting it through revelation.

Exclusion of God, rupture with God, disobedience to God: Throughout the history of mankind this has been and is, in various forms, sin. It can go as far as a very denial of God and his existence: This is the phenomenon called atheism.

It is the disobedience of a person who, by a free act, does not acknowledge God's sovereignty over his or her life, at least at that particular moment in which he or she transgresses God's law.

Apostolic Exhortation on the Sacrament of Penance Part 13. - Pope John Paul II

PART TWO

THE LOVE THAT IS GREATER THAN SIN

The Tragedy of Man

13. In the words of St. John the apostle, "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just and will forgive our sins."(56) Written at the very dawn of the church, these inspired words introduce better than any other human expression the theme of sin, which is intimately connected with that of reconciliation. These words present the question of sin in its human dimension: sin as an integral part of the truth about man. But they immediately relate the human dimension to its divine dimension, where sin is countered by the truth of divine love, which is just, generous and faithful, and which reveals itself above all in forgiveness and redemption. Thus St. John also writes a little further on that "whatever accusations (our conscience) may raise against us, God is greater than our conscience."(57)

To acknowledge one's sin, indeed-penetrating still more deeply into the consideration of one's own personhood-to recognize oneself as being a sinner, capable of sin and inclined to commit sin, is the essential first step in returning to God. For example, this is the experience of David, who "having done what is evil in the eyes of the Lord" and having been rebuked by the prophet Nathan,(58) exclaims: "For I know my transgressions, and my sin is ever before me. Against you, you alone, have I sinned and done what is evil in your sight."(59) Similarly, Jesus himself puts the following significant words on the lips and in the heart of the prodigal son: "Father, I have sinned against heaven and before you."(60)

In effect, to become reconciled with God presupposes and includes detaching oneself consciously and with determination from the sin into which one has fallen. It presupposes and includes, therefore, doing penance in the fullest sense of the term: repenting, showing this repentance, adopting a real attitude of repentance- which is the attitude of the person who starts out on the road of return to the Father. This is a general law and one which each individual must follow in his or her particular situation. For it is not possible to deal with sin and conversion only in abstract terms.

In the concrete circumstances of sinful humanity, in which there can be no conversion without the acknowledgment of one's own sin, the church's ministry of reconciliation intervenes in each individual case with a precise penitential purpose. That is, the church's ministry intervenes in order to bring the person to the "knowledge of self"-in the words of St. Catherine of Siena(61)-to the rejection of evil, to the re-establishment of friendship with God, to a new interior ordering, to a fresh ecclesial conversion. Indeed, even beyond the boundaries of the church and the community of believers, the message and ministry of penance are addressed to all men and women, because all need conversion and reconciliation.(62)

In order to carry out this penitential ministry adequately, we shall have to evaluate the consequences of sin with "eyes enlightened"(63) by faith. These consequences of sin are the reasons for division and rupture not only within each person, but also within the various circles of a person's life: in relation to the family, to the professional and social environment, as can often be seen from experience; it is confirmed by the passage in the Bible about the city of Babel and its tower.(64) Intent on building what was to be at once a symbol and a source of unity, those people found themselves more scattered than before, divided in speech, divided among themselves, incapable of consensus and agreement.

Why did the ambitious project fail? Why did "the builders labor in vain?"(65) They failed because they had set up as a sign and guarantee of the unity they desired a work of their own hands alone and had forgotten the action of the Lord. They had attended only to the horizontal dimension of work and social life, forgetting the vertical dimension by which they would have been rooted in God, their creator and Lord, and would have been directed toward him as the ultimate goal of their progress.

Now it can be said that the tragedy of humanity today, as indeed of every period in history, consists precisely in its similarity to the experience of Babel.