The Priest, the Woman and the Confessional

Total Page:16

File Type:pdf, Size:1020Kb

The Priest, the Woman and the Confessional MMl [he Y(( ONFESSIONAL . N t ROMANISM UNMASKED! The plates of this great book have been twice mysteriously burned. Endorsed by the leading Reviews, Magazines, and the Protestant Press oj the -world. Its Revelations are terrible Indictments of Popery. THE GREAT BOOK OF THE CENTURY! Fifty Years in the Church of Rome, By FATHER CHINIQUY. INTRIGUES, IMPOSTURES, AND CRIMINAL INTRIGUES OF PRIESTS. ROME AND THE ASSASSINATION OF LINCOLN. TRULY VIVID, FASCINATING, AND TRAGIC. NO HISTORY LIKE IT SINCE LUTHER. CANNOT BE REFUTED. There is no book upon the Romish controversy so com- prehensive as this. It is a complete picture of the inner working's, aims and objects of Popery. It is from the ex- perience of a living witness, and challenges contradiction. It is a large but very valuable work, and is fast becoming a standard authority. No lover of his country should re- in;! in ignorant of its contents. A handsome volume of 832 pages, printed on clear type on fine tinted paper. It is bound in strong cloth, marbled edges, and gilt stamp on side and back. Contains two portraits (one representing him in priestly robes) of the venerable Author. Sent to any address on receipt of price, $2.25. ADAM CRAIG. Publisher, 77 to 79 Jackson St., Chicago. ; Bristling with Facts. A Timely and Important Work. Cloth i6mo, heavy paper, 126 pages, with por- trait of the author, 75 cents Paper cover, 40 cents. Sent to any address on receipt of price. ROMANISM, THE DANGER AHEAD By A. J. GROVER. The writer has given to the people of America statements of facts and figures which they will do well to reflect upon. " Romanism has votes to be cast as a unit. These votes are necessary in national elections, and in most local elections, to party success; whichever party will promise to do most for Romanism, will get them. Here lies the danger. As in the days when slavery ruled, everybody interested in the success of a party caters to Romanism. The national policy as to slavery almost cost the life of the republic. There is ten times as much danger to our free institutions from Romanism now, that there was from slavery in 1851." ADAM CRAIG, Publisher, 77 to 79 Jackson St., Chicago. fhe Priest, "fHE ^oman AND The Qonfessional BY FATHER CHINIQUY. AUTHOR OF "FIFTY YEARS IN THE CHURCH OF ROME," ETC. THIRTY-FIRST EDITION. CHICAGO: ADAM CRAIG, 77~79 JACKSON STREET. 1887. Copyright, 1880, by Rev. Charles Chiniou^. cepBps. Page. Biographical 5 Declaration . 16 Preface . 19 -CHAPTER I. The Struggle before the Surrender of Womanly Self- respect in the Confessional ...... 21 CHAPTER II. Auricular Confession a deep Pit of Perdition for the Priest -... 59 CHAPTER III. The Confessional is the Modem Sodom ... 77 CHAPTER IV. How the Vow of Celibacy of the Priests is made easy by Auricular Confession 87 CHAPTER V. The highly-educated and refined Woman in the Confes- sional —What becomes of her after unconditional surrender—Her irreparable Ruin .... 98 4: CONTENTS. CHAPTER VI. Auricular Confession destroys all the Sacred Ties of Mar- riage and Human Society 117 CHAPTER VII. Should Auricular Confession be tolerated among Civilized Nations? . 160 CHAPTER VIII. Does Auricular Confession bring Peace to the Soul? . 17? CHAPTER IX. The Dogma of Auricular Confession a Sacrilegious Im- posture , 209 CHAPTER X. God compels the" Church of Rome to confess the Abomi- nations of Auricular Confession .... 242 CHAPTER XI. Auricular Confession in Australia, America, and France 260 CHAPTER XII. A Chapter for the Consideration of Legislators, Hus- bands, and Fathers—Some of the matters on which the Priest of Rome must question his Penitents . 290 BIOGRAPHICAL wpe 13 cpppy? important ewN£i* DecajaEjwjs ESTABLISHING THE HIGH CHARACTER AND STANDING OF PASTOR CHINIQUY WHEN IN THE CHURCH OP ROME. ME. Chiniquy is one of the most conspicuous champions of Protestantism of the present day. He was invited to Scotland by her leading ecclesiastics to take part in the Tercentenary of the Reformation, and to England in later years, when all her leading Protestants stood forth to honor the Emperor William of Germany and Prince Bismarck for their noble resistance to Papal pre- tensions to authority in Germany. He then, in in 1874, addressed the great gathering Exeter Hall r over which Lord Russell presided ; and afterwards, ibr six months, lectured throughout England on 6 BIOGRAPHICAL. the invitation of Ministers of every Evangelical Denomination. Of such a man with such a history of struggles,, services and success, the Protestants all over the world need not be ashamed. During the last two years he has lectured and, preached to crowded houses in Australia, receiving from the clergy and people of that country many testimonials of their esteem and regard for his valuable services in the cause of Protestantism. It is well known that Father Chiniquy rose into general notoriety in Canada as an Apostle of Tem- perance. But long before this—when a parish priest, and even when a student— he was held in high repute. The sketch of his early life is as fol- lows : Born at Kamouraska, Canada, July 30, 1809. His father's name, Charles Chiniquy, his mother's, Peine Perrault, both natives of Quebec. His father died in 1821 ; his mother in 1830. After his father's death, a rich uncle, by name Amable Dionne, a member of the upper House of Parlia- ment in Canada, who had married his mother's sister, took him in charge, and sent him to the College of St. Nicholet, With which he was con- nected from 1822 to 1833, attaining high honors as a linguist and mathematician. His moral conduct got him the name among his fellow-students of* BIOGRAPHICAL. T , St. Louis Gonzaque de Nicholet. He was ordained; a priest in 1833, in the Cathedral of Quebec, hj Bishop Sinaie, and began his ministry at St.: Charles, on the river Berger, Canada. After this he was Chaplain to the Marine Hospital, and there studied under Dr. Douglas the effects of alcohol on the human system. He became convinced that it was poisonous, and its general use criminal. He wrote to Father Matthew, of Ireland, and soor after started the Temperance Crusade among the Roman Catholics of Canada. He began at Beau- port, where he was parish priest. There were them seven taverns or hotels, but no school. In two- years he had seven schools, and not a single tavern: in the parish. A Temperance Column was erected in that town to commemorate his achievements in this good work. He was soon transferred to the larger parish of Kamouraska ; but he shortly gave up his parish duties and transferred his headquar- ters to Montreal, to devote his whole time to the cause of temperance, —from 1846 to 1851. As the result, all the distilleries were closed except two in the whole Province. These noble efforts were publicly acknowledged. We refer to four distinct acts of recognition among many. The first is the Address of the Indepen- dent Order of Rechabites of Canada, and dated —— 8 BIOGRAPHICAL. Montreal, 31st August, 1848, with Mr. Chiniquy 's reply. It is creditable to the Protestants of Lower Canada that they so honored a priest of the Church of Rome when doing a noble work for the general good of the country. Both documents are worthy of the cause. Instead of taking glory to himself for this success, Mr. Chiniquy uses these words in the course of his reply: u Persuaded that this success is solely the work of God—to Him be all ' ! the glory ' The great city of Montreal was moved to gratitude, and a Gold Medal was pre- sented to him in the name of the city, with these words on one side To Father Chiniquy, Apostle of Temperance, Canada. And on the other Honor to his Virtues, Zeal and Patriotism. The Canadian Parliament moved also in his lionor, and voted to him an Address and Five Hundred Pounds as a public token of the gratitude of a whole people. The fame of his labors in the cause of Temper- ance reached the Pope, and through an aspiring priest who visited Pome about that period, the Pope's Blessing was sent to Mr. Chiniquy, as tes- — BIOGRAPHICAL. \) tified by the following letter. The translations are verbatim, no freedom being taken to render them into more idiomatic English : [translation] "Home, 10th August, 1850. " Sir, and very Dear Friend : "It is only Monday, the 12th, that it has been given me to have a private audience with the Sov- ereign Pontiff. I have taken the opportunity to present to him your book, with your letter, which he has received—I do not say with that goodness which is so eminently characteristic—but with all special marks of satisfaction and of approbation, while charging me to state to you that He accords his Apostolic Benediction to you and to the holy work of Temperance which you preach. "I esteem myself happy to have had to offer on your behalf to the Vicar of Jesus Christ, a book which, after it had done so much good to my coun- trymen, has been able to draw from his venerable mouth such solemn words of approbation of the Temperance Society, and of blessing on those who are its apostles ; and it is also for my heart a very sweet pleasure to transmit them to you. " Your friend, " Charles T. Baillargeon, "Priest." Following this we give the general circular fur- nished to him by the Bishop of Montreal, in which he is designated Apostle of Temperance. [translation.] Ignatius Bourget. " By the divine mercy and grace of the Holy Apostolic See, Bishop of Marianopolis (Montreal).
Recommended publications
  • Canadian Movie Channel APPENDIX 4C POTENTIAL INVENTORY
    Canadian Movie Channel APPENDIX 4C POTENTIAL INVENTORY CHRONOLOGICAL LIST OF CANADIAN FEATURE FILMS, FEATURE DOCUMENTARIES AND MADE-FOR-TELEVISION FILMS, 1945-2011 COMPILED BY PAUL GRATTON MAY, 2012 2 5.Fast Ones, The (Ivy League Killers) 1945 6.Il était une guerre (There Once Was a War)* 1.Père Chopin, Le 1960 1946 1.Canadians, The 1.Bush Pilot 2.Désoeuvrés, Les (The Mis-Works)# 1947 1961 1.Forteresse, La (Whispering City) 1.Aventures de Ti-Ken, Les* 2.Hired Gun, The (The Last Gunfighter) (The Devil’s Spawn) 1948 3.It Happened in Canada 1.Butler’s Night Off, The 4.Mask, The (Eyes of Hell) 2.Sins of the Fathers 5.Nikki, Wild Dog of the North 1949 6.One Plus One (Exploring the Kinsey Report)# 7.Wings of Chance (Kirby’s Gander) 1.Gros Bill, Le (The Grand Bill) 2. Homme et son péché, Un (A Man and His Sin) 1962 3.On ne triche pas avec la vie (You Can’t Cheat Life) 1.Big Red 2.Seul ou avec d’autres (Alone or With Others)# 1950 3.Ten Girls Ago 1.Curé du village (The Village Priest) 2.Forbidden Journey 1963 3.Inconnue de Montréal, L’ (Son Copain) (The Unknown 1.A tout prendre (Take It All) Montreal Woman) 2.Amanita Pestilens 4.Lumières de ma ville (Lights of My City) 3.Bitter Ash, The 5.Séraphin 4.Drylanders 1951 5.Have Figure, Will Travel# 6.Incredible Journey, The 1.Docteur Louise (Story of Dr.Louise) 7.Pour la suite du monde (So That the World Goes On)# 1952 8.Young Adventurers.The 1.Etienne Brûlé, gibier de potence (The Immortal 1964 Scoundrel) 1.Caressed (Sweet Substitute) 2.Petite Aurore, l’enfant martyre, La (Little Aurore’s 2.Chat dans
    [Show full text]
  • Guide to First Confession
    Guide to First Confession Make a Good Examination of Conscience Read the “Suggestions for a Good Examination of Conscience” on the other side of this sheet. Confess Your Sins to the Priest Go into the confessional. You have the choice to kneel at the screen or sit to talk face-to-face with the priest. The priest should welcome you kindly and warmly. Make the Sign of the Cross, and say these words: Bless me, Father, for I have sinned. This is my first confession. These are my sins… Tell all your sins openly and honestly, including the number of times each sin was committed. Then, listen to the priest and follow his instructions. You may also ask any questions about the faith or how to grow in holiness. Pray the Act of Contrition when the priest tells you. ACT OF CONTRITION O my God, I am heartily sorry for having offended You, and I detest all my sins, because I dread the loss of heaven and the pains of hell; but most of all because they offend You, my God, Who are all good and deserving of all my love. I firmly resolve, with the help of Your grace, to confess my sins, to do penance, and to amend my life. Amen. The priest will ask you to do a “penance,” usually some prayers, to show you are truly sorry for your sins. This is done after you return to your pew. If the priest assigns a good act, it should be done soon after you leave the church.
    [Show full text]
  • A Film by DENYS ARCAND Produced by DENISE ROBERT DANIEL LOUIS
    ÉRIC MÉLANIE MELANIE MARIE-JOSÉE BRUNEAU THIERRY MERKOSKY CROZE AN EYE FOR BEAUTY A film by DENYS ARCAND Produced by DENISE ROBERT DANIEL LOUIS before An Eye for Beauty written and directed by Denys Arcand producers DENISE ROBERT DANIEL LOUIS THEATRICAL RELEASE May 2014 synopsis We spoke of those times, painful and lamented, when passion is the joy and martyrdom of youth. - Chateaubriand, Memoirs from Beyond the Tomb Luc, a talented young architect, lives a peaceful life with his wife Stephanie in the stunning area of Charlevoix. Beautiful house, pretty wife, dinner with friends, golf, tennis, hunting... a perfect life, one might say! One day, he accepts to be a member of an architectural Jury in Toronto. There, he meets Lindsay, a mysterious woman who will turn his life upside down. AN EYE FOR BEAUTY | PRESS KIT cast Luc Éric Bruneau Stéphanie Mélanie Thierry Lindsay Melanie Merkosky Isabelle Marie-Josée Croze Nicolas Mathieu Quesnel Roger Michel Forget Mélissa Geneviève Boivin-Roussy Karine Magalie Lépine-Blondeau Museum Director Yves Jacques Juana Juana Acosta Élise Johanne-Marie Tremblay 3 AN EYE FOR BEAUTY | PRESS KIT crew Director Denys Arcand Producers Denise Robert Daniel Louis Screenwriter Denys Arcand Director of Photography Nathalie Moliavko-Visotzky Production Designer Patrice Bengle Costumes Marie-Chantale Vaillancourt Editor Isabelle Dedieu Music Pierre-Philippe Côté Sound Creation Marie-Claude Gagné Sound Mario Auclair Simon Brien Louis Gignac 1st Assistant Director Anne Sirois Production manager Michelle Quinn Post-Production Manager Pierre Thériault Canadian Distribution Les Films Séville AN EYE FOR BEAUTY | PRESS KIT 4 SCREENWRITER / DIRECTOR DENYS ARCAND An Academy Award winning director, Denys Arcand's films have won over 100 prestigious awards around the world.
    [Show full text]
  • The Role of a Confessional Seminary in Theological Education
    EDITORIAL The Role of a Confessional Seminary in Theological Education Frank Bateman Stanger* "A confession" has been defined as "a formulary which com prises the articles of faith," "a creed to be assented to" as one re lates himself to a religious institution. A confessional school of theology is one that either is commit ted to an already formalized confession of faith, or which adheres to a system of theological doctrines which can logically be formal ized into a confession of the Christian faith. Such a seminary is committed to religious doctrines which are deemed to be consistent with historic Christianity and which are interpreted through a par ticular theological perspective. These basic doctrines become the springboard of all the institution's theological thinking in its efforts to be relevant. Such a confession of faith becomes the norm for the examination of all else. The significance of confessional theological education can be seen through four approaches: (1) the purpose of the theological seminary, (2) the predicament of contemporary theological education, (3) the pertinence of confessional theological education, (4) the potential of the theological seminary. THE PURPOSE OF THE THEOLOGICAL SEMINARY The fulfillment of the major objectives of theological education assumes a confessional approach to religious truth. These objec tives have a twofold relationship: to the church for which the theo logical seminary exists, and to the theological student himself as he prepares for Christian ministry. The Council on Theological Education of the United Presby- President, Asbury Theological Seminary. 4 The Asbury Seminarian terian Church in the U.S.A. has defined the function of theological education in relation to the Church in these words: The enterprise of theological education is an instru ment of the Church for the furtherance of its mission in the world.
    [Show full text]
  • 6. Confessional Subscription Robert Preus, Ph.D., D
    FAITHFUL COMFESSI0Nt"P~LIFE IN THE CHURCH 6. Confessional Subscription Robert Preus, Ph.D., D. Theol. What is a Lutheran? What is the nature of subscription to the Lutheran Confessions? These two questions which are often considered together and which are as inseparably related as Siamese twins have become increasingly important in our day when Lutheranism is fighting for its identity and life. Today most of the Lutheran pastors and teachers throughout the world sub- scribe, at least pro forma, all the confessions of the Evangelical Lutheran church: the ancient catholic creeds and the great Lutheran confessions of the 16th century, i.e. the Augsburg Confession, the Apology of the Augsburg Confession, Luther's two catechisms, the Smalcald Articles and the Formula of Concord. What does such subscription mean? Is such subscription any longer possible in our day of academic freedom and vaunted autonomy, ecu- menisin and dialogue? Many today think that subscription to any creed or confession is no longer viable and can represent only an impossible legalistic yoke upon an evangelical Christian or pastor. This is the conviction not only of Baptists and other traditionally non-credal denominations, but also of such renowned and conservative theologians as Karl Barth who holds that any human formulation of doctrine (as a creed or confession must be) is only a quest, an approximation, and therefore re1ative.l Are such objections valid? Is the Lutheran church able to justify con- fessional subscription today? And is she able to explain and agree on pre- cisely what is meant by such subscription? Today questions concerning the nature and spirit and extent of conies- sianal subscription have become a vexing problem, an enigma or even an embarrassment to many Lutherans.
    [Show full text]
  • Film Reference Guide
    REFERENCE GUIDE THIS LIST IS FOR YOUR REFERENCE ONLY. WE CANNOT PROVIDE DVDs OF THESE FILMS, AS THEY ARE NOT PART OF OUR OFFICIAL PROGRAMME. HOWEVER, WE HOPE YOU’LL EXPLORE THESE PAGES AND CHECK THEM OUT ON YOUR OWN. DRAMA 1:54 AVOIR 16 ANS / TO BE SIXTEEN 2016 / Director-Writer: Yan England / 106 min / 1979 / Director: Jean Pierre Lefebvre / Writers: Claude French / 14A Paquette, Jean Pierre Lefebvre / 125 min / French / NR Tim (Antoine Olivier Pilon) is a smart and athletic 16-year- An austere and moving study of youthful dissent and old dealing with personal tragedy and a school bully in this institutional repression told from the point of view of a honest coming-of-age sports movie from actor-turned- rebellious 16-year-old (Yves Benoît). filmmaker England. Also starring Sophie Nélisse. BACKROADS (BEARWALKER) 1:54 ACROSS THE LINE 2000 / Director-Writer: Shirley Cheechoo / 83 min / 2016 / Director: Director X / Writer: Floyd Kane / 87 min / English / NR English / 14A On a fictional Canadian reserve, a mysterious evil known as A hockey player in Atlantic Canada considers going pro, but “the Bearwalker” begins stalking the community. Meanwhile, the colour of his skin and the racial strife in his community police prejudice and racial injustice strike fear in the hearts become a sticking point for his hopes and dreams. Starring of four sisters. Stephan James, Sarah Jeffery and Shamier Anderson. BEEBA BOYS ACT OF THE HEART 2015 / Director-Writer: Deepa Mehta / 103 min / 1970 / Director-Writer: Paul Almond / 103 min / English / 14A English / PG Gang violence and a maelstrom of crime rock Vancouver ADORATION A deeply religious woman’s piety is tested when a in this flashy, dangerous thriller about the Indo-Canadian charismatic Augustinian monk becomes the guest underworld.
    [Show full text]
  • “Becoming a Mother Is Nothing Like You See on TV!”: a Reflexive Autoethnography Exploring Dominant Cultural Ideologies of Motherhood
    MORAN, EMILY JEAN, Ph.D. “Becoming a Mother is Nothing Like You See on TV!”: A Reflexive Autoethnography Exploring Dominant Cultural Ideologies of Motherhood. (2014) Directed by Dr. Leila E. Villaverde. 348 pp. Mothers in contemporary American society are bombarded with images and stereotypes about motherhood. Dominant cultural discourses of motherhood draw from essentialist and socially constructed ideologies that are oppressive to women. This study uses autoethnographic research methods to explore the author’s experiences becoming a mother. Feminist theory is utilized to analyze the themes, the silences, and the absences in the autoethnographic stories. Using a feminist theoretical lens allows the author to deconstruct the hegemonic ideologies that shape the experience becoming a mother. I examine the role of dominant ideologies of motherhood in my own life. I explore the practices of maternal gatekeeping paying particular attention to the role of attachment theory in shaping the ideology of intensive mothering. I argue that autoethnography as a research method allows writers and readers to cross borders so long as they practice deep reflexivity and allow themselves to be vulnerable. This research is similar to Van Maanen’s (1988) confessional tale, where the researcher writes about the process that takes place behind the scenes of the research project. In this project, I write an autoethnography and then I describe the process of analysis, vulnerability, and reflexivity while examining the themes and silences within the data. “BECOMING A MOTHER IS NOTHING LIKE YOU SEE ON TV!”: A REFLEXIVE AUTOETHNOGRAPHY EXPLORING DOMINANT CULTURAL IDEOLOGIES OF MOTHERHOOD by Emily Jean Moran A Dissertation Submitted to the the Faculty of The Graduate School at The University of North Carolina at Greensboro in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Greensboro 2014 Approved by Leila E.
    [Show full text]
  • The Augsburg Confession and the Confessional Principle Churchman 94/4 1980
    The Augsburg Confession and the Confessional Principle Churchman 94/4 1980 Robin A. Leaver In recent years Lutherans, particularly in America and Germany, have been re-examining their confessional inheritance. In 1977 the four hundredth anniversary of the compilation of the Formula of Concord was celebrated in a variety of ways. Not least was a succession of publications investigating the background of the document, its compilers, theology and later influence.1 The Formula was created in order to bring unity to the Lutheran churches which had been divided by various doctrinal controversies following Luther’s death in 1546. Although confessional in form, the Formula was not regarded as a replacement of the Augsburg Confession but rather as an amplification and clarification of certain doctrines implicit in the earlier confessional document. The formulators wrote: ‘Herewith we again whole-heartedly subscribe this Christian and thoroughly scriptural Augsburg Confession . And we do not intend . to depart from the aforementioned Confession or to set up a different and new confession.’2 Last year, 1979, the celebrations centred on the four hundred and fiftieth anniversary of the Diet of Speyer (1529) at which Lutherans presented their ‘Protest’, an action that earned for them the appellation ‘Protestant’.3 ‘In matters which concern God’s honour and the salvation and eternal life of our souls, every one must stand and give account before God for himself.’4 This protest led on to the confession of the following year. The year 1980 is a double
    [Show full text]
  • The Beloved: a Documentary Film on the History
    Edith Cowan University Research Online Theses: Doctorates and Masters Theses 2018 The Beloved: A documentary film on the history and aftermath of Fremantle’s Rajneesh sannyasin community – and – Hidden Realities: Transcendental Structures in Documentary Film: An exegesis Joseph London Edith Cowan University Follow this and additional works at: https://ro.ecu.edu.au/theses Part of the Film and Media Studies Commons Recommended Citation London, J. (2018). The Beloved: A documentary film on the history and aftermath of Fremantle’s Rajneesh sannyasin community – and – Hidden Realities: Transcendental Structures in Documentary Film: An exegesis. https://ro.ecu.edu.au/theses/2130 This Thesis is posted at Research Online. https://ro.ecu.edu.au/theses/2130 Edith Cowan University Copyright Warning You may print or download ONE copy of this document for the purpose of your own research or study. The University does not authorize you to copy, communicate or otherwise make available electronically to any other person any copyright material contained on this site. You are reminded of the following: Copyright owners are entitled to take legal action against persons who infringe their copyright. A reproduction of material that is protected by copyright may be a copyright infringement. Where the reproduction of such material is done without attribution of authorship, with false attribution of authorship or the authorship is treated in a derogatory manner, this may be a breach of the author’s moral rights contained in Part IX of the Copyright Act 1968 (Cth). Courts have the power to impose a wide range of civil and criminal sanctions for infringement of copyright, infringement of moral rights and other offences under the Copyright Act 1968 (Cth).
    [Show full text]
  • Rite of Penance Introduction
    RITE OF PENANCE INTRODUCTION I The Mystery of Reconciliation in the History of Salvation 2 II The Reconciliation of Penitents in the Church’s Life 2 The Church is Holy but always in need of Purification 2 Penance in the Church’s Life and Liturgy 2 Reconciliation with God and with the Church 3 The Sacrament of Penance and Its Parts 3 a) Contrition 3 b) Confession 3 c) Act of Penance (Satisfaction) 3 d) Absolution 3 The Necessity and Benefit of the Sacrament 4 II Offices and Ministries in the Reconciliation of Penitents 4 The Community in the Celebration of Penance 4 The Minister of the Sacrament of Penance 4 The Pastoral Exercise of This Ministry 4 The Penitent 5 IV The Celebration of the Sacrament of Penance 5 The Place of Celebration 5 The Time of Celebration 5 Liturgical Vestments 5 A Rite for the Reconciliation of Individual Penitents 5 Preparation of Priest and Penitent 5 Welcoming the Penitent 5 Reading the Word of God 6 Confession of Sins and the Act of Penance 6 The Prayer of the Penitent and the Absolution by the Priest 6 Proclamation of Praise and Dismissal of the Penitent 6 Short Rite 6 B Rite for Reconciliation of Several Penitents with Individual Confession and Absolution 6 Introductory Rites 7 The Celebration of the Word of God 7 The Rite of Reconciliation 7 Dismissal of the People 8 C Rite for Reconciliation of Penitents with General Confession and Absolution 8 The Discipline of General Absolution 8 The Rite of General Absolution 8 V Penitential Celebrations 9 Nature and Structure 9 Benefit and Importance 9 VI Adaptations
    [Show full text]
  • Is Not Like a Revolving Door. We Need to Intend to Amend (Ie, Chang
    The Sacrament of Reconciliation (i.e., the Confessional) is not like a revolving door. We need to intend to amend (i.e., change) our life, so as to not repeat the same mortal sin(s). THE SACRAMENT OF PENANCE AND RECONCILIATION DOES THE PENITENT’S “INTENTION OF AMENDMENT” AFFECT ABSOLUTION? The following are a few relevant citations from the Catechism of the Catholic Church (CCC): INTERIOR PENANCE 1430 Jesus' call to conversion and penance, like that of the prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion . Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance. 1431 Interior repentance is a radical reorientation [or amendment ] of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time, it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness, which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart). Question: Can absolution be granted to a person, where or when there exists no firm purpose (intent, resolve) of amendment [an interior change] on the part of the penitent regarding the confessed sin(s)? Answer: No. (Yes, absolution can be withheld or denied.) In normal circumstances, when there isn’t any danger of death, in order to absolve a penitent who is sui compos (conscious and able to make a confession), the priest must be reasonably certain that the penitent: (1) Has actually confessed a sin (even a previously confessed and absolved sin is sufficient); (2) Has, in that moment, at least an imperfect sorrow for their sin (attrition – fear of punishment (the loss of heaven)); and (3) Has a purpose of amendment at that time.
    [Show full text]
  • Being a Confessional Church C a L V I N Th E O L O G I C a L Se M I N a R Y from the President Foru M Cornelius Plantinga, Jr
    C ALVIN THEOLOGI C AL SEMINARY FORUM S PRING 2008 Being a Confessional Church C ALVIN THEOLOGI C AL SEMINARY from the president FORUM Cornelius Plantinga, Jr. Providing Theological Leadership for the Church Volume 15, Number 2 Spring 2008 Dear Brothers and Sisters, REFLECTIONS ON We Calvinists have always wanted reform according to the Word of God. That’s BeinG A confessionAL CHUrcH the first thing “Reformed” means. We want a straightedge to guide reforms, espe- cially because sin has twisted our thinking. We want an outside word, an inspired 3 and infallible word, which defines “good” and “evil” not by human opinions, Why Be a Confessional Church? but by the wisdom of God. We want a picture of the kingdom of God so we can by Lyle D. Bierma see how life is supposed to go and then judge how life needs to be reformed in 5 order to go that way. We want the same Holy Spirit who had originally inspired Theology That Sings: A Discussion Scripture to inspire us when we take Scripture in hand to read or preach it. That’s on the Confessions Today why there’s a “prayer for illumination” not right before the sermon, but right before the reading of Scripture. We know that unless the Holy Spirit breathes 9 through Scripture all over again as it’s read, we might not hear it the right way With Integrity of Heart and Spirit and we might not believe it. by Henry De Moor But in thinking about applying Scripture to life, the Reformers faced a 11 problem, namely, that it’s hard to guide a program of reform by reference to the Is It Time for a New Confession? whole Bible, which is very large, or by reference to a single verse from it, which is by Kathy Smith very small.
    [Show full text]