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The Ministry of Reconciliation

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The Ministry of Reconciliation The Ministry of Reconciliation Notes by Bishop David McCall Anglican Bishop of Bunbury 2 Contents PREFACE .......................................................................................... 4 1. Introduction.................................................................................... 5 2. Discipline of the Anglican Church of Australia............................. 12 3. Administration of the Sacrament ................................................. 14 4. The Role of the Priest.................................................................. 18 5. The Seal of the Confessional ...................................................... 23 6. Is Confession necessary? ........................................................... 26 7. How to make a first confession.................................................... 28 8. The ABC of Confession.............................................................. 30 9. A form for hearing confessions.................................................... 32 10. Common objections................................................................... 35 11. Cases of Child Sexual Abuse.................................................... 37 Appendix: Pastoral Guidelines issued by the Australian Bishops 3 PREFACE This work is the outcome of a request from the Australian bishops for material to be prepared which could be used by clergy and those responsible for the formation of clergy in order to offer guidelines and advice for the ministry of reconciliation. It is many years since material has been written about confession and absolution that is easily accessible. These notes are offered to assist the clergy in this important area of ministry. These notes are intended primarily for the clergy. There is, of course, no reason why a lay person could not be given these notes, however their purpose is to assist those who may be called upon to hear confessions. Sections 6 to 9 could be used in their present form as an introduction to this ministry. The Ministry of Reconciliation has been a ministry of the Church from apostolic times and has always been provided for in Anglican formularies. It is a matter of concern that many of our people do not receive any instruction about this ministry. Many clergy are hesitant about discussing the place of confession and absolution in the life of a Christian. This means many in need of this ministry will not have the opportunity (or the understanding) to avail themselves of it. These notes are offered to the Australian Church with the prayer that our clergy will be ready to offer this ministry to all who may need it. It is also offered with the intention that clergy have some material to assist in their own understanding of this ministry. In particular I commend the idea of making a special confession before significant life events such as confirmation, ordination or marriage. Regular confession is used by many as they seek to grow spiritually. + David McCall. Pentecost 2009 4 1. Introduction So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (II Corinthians 5.17-21) One of the greatest mysteries and challenges for theologians and philosophers is the existence of evil. When people of faith reflect on the wonder and glory of creation they are able to see the hand of God. The words of Genesis find an echo in our hearts: God saw everything that he had made, and indeed, it was very good. (Genesis 1.31) This essential goodness and beauty of the created order is reflected in the teaching of Jesus when he says: Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. (Matthew 6.28b-29) Yet, we know from our experience of life that all is not well. From the beginning of human existence we see alienation and violence, leading to murder and brutality. There is no period in human history that has been free from warfare and destruction. As we enter the twenty-first century the level of destruction and violence has reached frightening levels. Not only are thousands upon thousands of lives at risk, but the planet itself is at risk. Alienation from God and from one another is a frightening reality. The word commonly used to describe this reality is evil. Whatever is not from God and whatever is not according to the purposes of God is evil. We experience evil (destructive thoughts, desire for revenge, greed and the like) in ourselves as well as in society as a whole. 5 However, at the deepest level of our beings, we desire unity, peace and harmony. When anger, bitterness or hatred rule our lives, we are not at peace. Our deepest desire is to be free from those things which instinctively we know destroy us. Our deepest longings point us to God, in whose image we are made. The Christian doctrine of the Trinity helps us to see what lies at the heart of our being. As the three persons of the blessed Trinity are in perfect unity and harmony so at the centre of our beings is the longing for unity and harmony with God and with the whole creation. In the midst of our disharmony and lack of unity we show signs of this inner longing. Very few human beings wish to be totally and finally alone: that would truly be hell on earth. Even those planning a serious crime will either wish to involve others or will be looking forward to enjoying the benefits in the company of others. The something better, which we long for, is what the apostle Paul is talking about when he says: If anyone is in Christ, there is a new creation. Paul goes on to help us understand that the ministry of reconciliation lies at the heart of the incarnation and that through reconciliation with God and with one another we are restored to what we were always meant to be. That is what we mean by reconciliation in its broadest sense. Jesus came so that we could be reconciled with God and with one another. That is the reason for the incarnation. We see this ministry of reconciliation being fulfilled in the life of Jesus. Jesus himself understood this to be the purpose of his coming: The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour. (Luke 4.18-19) These words from Luke’s Gospel need to be understood in their broadest sense. The truth is that we are all poor in relation to the riches God has in store for us; we are all captives to false gods of many different kinds; we are all blind to the destructive force of our favourite sins. Christ came so that oppressed humanity could be freed and experience God’s favour in the fullest possible measure. I came that they may have life and have it abundantly (John 10.10) 6 When we read the Gospels we see how Christ transformed peoples’ lives through his teaching, through his ministry of healing and through the forgiveness of sins. Christ longed for people to be whole and exhorted those who were healed from illness and forgiven their sins to sin no more. (See John 5.14 and 8.11). Often those who were healed were instructed to tell no one (Matthew 8.4); at other times they were instructed to praise God and to declare how much God had done for them (Luke 8.39). Illness is a sign that the creation is not in perfect harmony with God, however it is a mistake to link human illness directly with human sin. Often our illnesses are a consequence of our own behaviour, but not always (John 9.3). However all of us suffer the consequences of sin, both our own and others, and sin has a debilitating effect on us. When we are forgiven our sins we begin to experience the fullness of life of which Jesus spoke (John 10.10), even if we are physically ill or disabled. One of the central elements of the ministry of Jesus was the forgiveness of sins, including willingness to forgive those who hurt us, and the exhortation to repentance. (See Matthew 4.17, 6.12 and 14- 15, 9.2-8, 9.10-13, 11.20-24, 18.3, 18.8-9, 18.15-18, 18.21-22, 23-35, 26.28; Mark 1.14, 2.3-11, 2.17, 3.28, 9.42-48, 11.25; Luke 1.77, 5.18-25, 5.30-32, 7.36-50, 10.13-14, 11.4, 13.5, 13.24, 15.3-32, 16.19-31, 17.1-4, 18.9-14, 19.1-10, 23.34, 23.42-43; John 5.14, 8.11, 16.7-11, 20.22 ) Not only did Jesus have authority to forgive sins on earth (Mark 2.10 and parallels in Matthew and Luke), he specifically gave this authority to the Church (see Matthew 16.19 and 18.18, John 20.23). It would indeed be most surprising if this were not the case. The ministry of forgiveness was an integral part of proclaiming the good news in Jesus’ life and ministry and the Church was given the same mandate by Jesus (Matthew 28.18-20 and Luke 24.46-49).
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