THE ANOINTING OF THE SICK
Bibliography
Rite of Anointing and Pastoral Care of the Sick, New York, 1974.
Genevieve Glen, ed., Recovering the Riches of Anointing, Collegeville, Minnesota, 2002.
Charles Gusmer, And You Visited Me, New York: Pueblo Publications Co., 1984.
Lizette Larson-Miller, The Sacrament of Anointing of the Sick, Liturgical Press, Minnesota, 2005.
James Empereur, Prophetic Anointing, Michael Glazier, 1982.
Elizabeth Kübler Ross, On Death and Dying, Macmillan, New York, 1969.
Dominic Ssengooba, The Laity and the Pastoral Care of the Sick, Paulines, Nairobi, 1996
Rinaldo Ronzani, Christian Healing, Paulines, Nairobi, 2007
Pope John Paul II, Salvifici Doloris, 1984.
Chapter One OLD TESTAMENT
1. Sickness is Abnormal. The answers people in ancient societies found meaningful were often expressed in religious rituals and myths.
2. Yahweh is the Author of Sickness & Health. Dt 32.39, Ex 4.11, Am 3.6, Is 45.7.
3. The Whole Person is affected.
4. One Order – so disturbance in one area is felt in other areas as well.
The ancient responses to illness are sacramental as well as medicinal.
Funeral Rituals are also sacramental. Psychologically, they help people come to terms with the fact of death; sociologically, they provide an acceptable way to mourn and sacramentally, they express beliefs and hopes that make death bearable.
5. God’s desires to heal us. Gen 20.18, I Kgs 17.17-20, Num 16.47-50, Tobit, Ps 103, Hos 6.1-11.
Chapter Two JESUS AND HEALING
1. Healing: A Central Ministry of Jesus
Jesus has a deep compassion for people and he could not stand idly by while people suffered. He was a friend of sick people and took the part of the person against the illness.
His healing ministry is the Primary Witness of the Coming of the Kingdom. Lk 10.9, 7.22.
The healings of Jesus are very significant. Note opening chapters of Gospel of Mark.
Jesus Healed the Whole Person for Salvation. The Messianic Secret – it is likely that Jesus hides after some stunning cures because he feared that he would become known simply as a healer of bodies; he was Saviour, not doctor.
2. Sin and Sickness
Sickness is not the Result of Sin, Lk 13.1-5, Mt 5.45.
Sin and Suffering are connected. Affliction does not provide evidence that we are personally sinful, but it may result from the stress and disorder caused by sin and evil.
Sickness is a Sign of Deeper Evil. Jesus perceived that sickness resulted from a force of evil loose in the world which was hostile to God and his way. Sickness is a symptom of our need for deliverance. Jesus saw that people were not passive vessels in the battle between good and evil and that much suffering resulted from an active turning towards evil through sinful acts and attitudes. Such sin could open a person to sickness. Sin and sickness are expressly related by Jesus but not in the way that sin is the sole cause of sickness.
3. The Cure of the Blind Man
John, Chapter 9, gives an understanding of the nature of the sacrament of anointing.
While sin and sickness are both negative influences that diminish human life, Jesus rejected the simplistic notion that sickness is punishment for sin.
Anointing with soil and saliva
Pharisees, the enlightened ones: “Though I was blind, now I see.”
The sacrament of anointing demands faith on the part of the recipient. Faith is true sight, the sight that can penetrate beyond the surface of things to discern spiritual meaning.
The Gospel of Signs: Seeing – insight – Spiritual Sight. Light – illumination.
Story possibly refers to an early Christian Community.
It might be taken as the NT institution of the sacrament of anointing and it provides a kind of model for the sacrament.
4. Faith
Jesus was different from all the other healers. Sometimes he made use of his own saliva (Mk 7.33, 8.23); sometimes he made physical contact with the sick (Mk 1.31, 41; 6.56; 8.22-25), and he did make use of spontaneous prayer (Mk 9.29), but he did not use an invocation or a rite.
Jesus relied on the Power of Faith - "Your faith has healed you” (Mt 21.22).
Faith, like a Mustard Seed, is an apparently small and insignificant thing that can achieve impossibly great things. What faith can achieve is like moving mountains (Mt 17.20). Everything is possible for anyone who has faith (Mk 9.23).
Without such faith Jesus apparently unable to heal. ‘Go in peace. Your faith has made you whole’ (Mk 5.34, Lk 17.19; 18.42). The individual’s faith is a cause of the healing.
Faith – if the person speaks with sufficient conviction, it will be done for him – Mk 11.23, 24. But where there is doubt, nothing will happen – Mt 14.28-31; 17.19-20.
Faith is the conviction that something can and will happen because it is good and true; the conviction that goodness will triumph over evil always.
Fatalism – Nothing is going to change.
Faith – Infectious. The faith of Jesus awakened faith in others. The disciples look to him to increase their faith (Lk 17.5) and help their unbelief (Mk 9.24).
The Lack of Faith → No healings (Mk 6.5-6). Jesus awakened the spirit of faith that lay deep within people and this opened them up to the power of the Spirit of God, the creative force of goodness and truth.
5. The Wounded Healer
Jesus, the divine & human physician, is more deeply wounded than any other human being, ‘a man of sorrows & familiar with suffering’ (Is 53.3-5), and all his wounds and suffering are intimately linked with his mission as saviour and healer. Suffering of those in healing professions, AA, and ‘thwasa’ experience.
6. Conclusion
a) Jesus healed because he wished to bring people to conversion, because he was hostile to what made them sick and because he cared for people.
b) Healing must come from within; the individual or community have to take responsibility.
c) Those in need of healing must be open to receive help, must be willing to depend on others, and must trust in others.
d) Any real healing is linked with conversion. In many instances, Jesus tells the cured person: ‘Go, and sin no more.’
Chapter Three THE NEW TESTAMENT
The disciples shared in the Ministry of Healing and the Gospels recount that Jesus sent them out to cure the sick (Lk 9.1-6; 10.1-10). Their healing ministry shows that all evils are part of an overall network of sin – Mk .13. This ministry is related to sin, repentance and faith – Mk 16.15-18.
Physical healing is perceived as a sign of faith in Jesus & a catalyst for faith in Jesus and a sign that the Kingdom of God was present in the Church (Acts 3.12-16; 14.8-18).
Paul mentions healing & miracles as spiritual gifts from God for the benefit of the community – I Cor 12.9-10.
James 5:14-15: “Are any among you sick? They should call for the elders of the Church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore, confess your sins to one another, and pray for one another, so that you may be healed”.
Presbyters – officials of the Church, not charismatics.
Prayer of Faith – not the oil, not something magical, but prayers to the Lord.
Practice existed in early Church.
Sick Christians will be raised from this weakness and saved from the obstacle that sickness constitutes towards their salvation.
Forgiveness – sickness is related to sin – care of the sick is directed to the whole person – both physical and spiritual healing is sought.
Anointing with Oil
A practice deeply embedded in the ancient Near East.
Israel ceremonially anointed kings, priests and prophets with oil as a sign of their special mission and of the gift of God’s spirit to help them.
Various objects of worship were consecrated by anointing and the heads of guests and the feet of visitors were anointed as were those who were freed from captivity.
Oil was used for treating wounds, preparing the dead for burial, cooking, athletic rub downs, and cosmetics. The use of oil speaks of strength & health, of light & beauty, of consecration & God’s spirit. It was a symbol of healing and religious anointing helped to give meaning to human fragmentation.
The Anointed One, Messiah, Christ: Jesus was recognised as being anointed by the Spirit of God.
Continuation of Ministry: Mk 6:13,18 & Jms 5:14-15 show that it was the intention of the early followers of Jesus to continue his healing ministry and to do so by using the most health giving sign they had at their disposal: anointing with olive oil. This ministry continues to this very day – Hospitals and Centres of Healing.
Chapter Four DEVELOPMENT OF SACRAMENT
1. Patristic Period
After the time of the Apostles, Christian healing was usually associated with oil. We see this in the liturgical texts for the blessing of oil by the bishop. So to the already healing olive oil was added the Church’s blessing and hope for spiritual healing as well.
Pope Innocent I writes of anointing as a kind of sacrament in 416.
Lay People administer sacrament to sick and oil used in the sacrament constituted a permanent sacrament.
Caesarius of Arles, 6th Century, encourages reception of sacrament.
In the Patristic Period, it was a sacrament in the broad sense, because it symbolised the healing power of the Holy Spirit, whose activity was often described as a spiritual anointing.
It was a Rite for the Sick, not Dying. The sacrament for the dying was Viaticum. The custom of lay anointing continued until the beginning of the 9th century.
There was more stress of on the bodily effects than on the spiritual effects. The sacrament was intended to promote wholeness of body, mind and spirit.
2. Reform of Charlemagne
Restriction to Priests and Bishops & the Creation of the Ritual designed to be done in the home of sick person.
Anointing also takes place in the local Church.
Eventually, the anointings settled on the five senses, indicating a stronger emphasis on sin. ‘By this holy anointing, may God forgive you whatever sins you have committed by the use of your sense of sight, sound, scent, savour, touch.’
3. Extreme Unction
Since the sacrament had to be celebrated by a priest and since anointing could not be given to penitents until they were reconciled, anointing becomes a Deathbed Ministry. Moreover, since anointing was very costly, penance was stressed, and some human experiences were perceived as not being allowed after it, anointing is pushed to the last moment of a person’s life. The sequence shifted from penance, anointing and viaticum to penance, viaticum and anointing in the 12th century, reinforcing the idea that anointing was ‘extreme unction.’
Focus on Spiritual Effects: - forgiveness of sin & preparation for Heaven.
Expected Cooperation of Sick Person by repudiating their sinful tendencies and turning to God.
Anointing for Beatific Vision
Franciscans: All venial sins were also forgiven. Dominicans: Guaranteed an unimpeded journey to Heaven.
Council of Florence, 1438: Extreme unction listed as the fifth of the sacraments and was to be given only to the sick who in danger of dying. It affirms the positive aspects of healing for mind and body; so the sacrament is presented not as that of the dying only, but of the sick.
4. Council of Trent, (1545-63)
Luther objects to the practice of anointing only the dying.
Trent defines anointing and speaks of the Spiritual, Psychological & Bodily Effects of the Sacrament. Even though the bishops recognised that Catholics sometimes used extreme unction as an excuse for not having to lead morally good lives and that priests charged a big stipend for it, they emphasised the spiritual benefits that anointing brought to people. Like penance, it was a sign of God’s mercy because it enabled Christians to be forgiven of their sins and be assured of salvation. Jesus had ordained that priests should anoint the sick since the practice was clearly commanded by the apostle James. The anointing was to be given only to the sick, especially those on the point of dying. The priest is the proper minister of the sacrament.
5. Post Trent
Plenary Indulgence for those who receive the Sacrament – Benedict XIV, 1747.
Anointing became a door to the Sacred Meaning of Death from being a door to the sacred meaning of sickness. Catholics could experience the meaning of their faith in a merciful and saving God through the security and strength they felt when death was upon them.
Still few Christians receive the Sacrament, because it was costly and because it was considered necessary to wait till the last moment, which meant people died before receiving it.
Chapter Five RECENT TIMES
1. Canon Law, 1917: Those receiving the anointing of the sick be “in danger of death on account of illness or old age”.
2. Benedict XV – Bona Mors, 1921: The reception of viaticum and extreme unction should not to be delayed, till they are about to lose their consciousness. Instead, as soon as their condition worsens and one may prudently judge that there is danger of death, they should be strengthened by these sacraments.
3. The popular association of sacrament with dying and death remained. The calling for the priest was seen as sign that there is no hope now. This calling was put off till the last moment, lest the arrival of the priest actually hasten death by frightening the patient.
4. Research in the 1950’s questioned the restriction of the sacrament to the dying and suggested that it should be given for any serious sickness. Some criticised the perception that its purpose was to prepare the soul for heaven; others argued that the effects could be physical and pointed out that the prayers in it were for the sick and others showed that the sacrament for the dying was viaticum.
5. In the Orthodox Church the sacrament was always regarded as the Sacrament of the Sick.
6. Vatican II: “Extreme Unction, which may also and more fittingly be called ‘anointing of the sick,’ is not a sacrament for those only who are at the point of death. Hence as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the appropriate time to receive this sacrament has certainly arrived.” (SC 73). The Council directed that the sacrament should be administered early, when illness becomes serious. The ritual is to be revised and the last sacrament to be administered to the dying is Viaticum (SC 73, 74); a continuous ceremony must be prepared, which will integrate the various rites for the sick in a new sequence: reconciliation, anointing and viaticum.
7. While the Council accept that the sacrament prepares the person for final glory, it also connects with the tradition which includes healing among its effects. The Council integrates the suffering of the sick into the mystery of Christ’s saving passion and death. Conformation to the mystery of Christ makes human sufferings fruitful for the entire people of God. The Church exhorts sick people to associate themselves and their sufferings with the passion and death of Christ for the welfare of the Church (LG 11), (Rom 8.17, Col 1.24, 2 Tim.11ff, 1 Pet 4.13).
7. The Reforms:
New Rite for Anointing issued in 1972.
Now called ‘Anointing of the Sick’.
Anointing is available for all who are seriously sick.
Reintroduction of the laying on of hands.
Restoration of the context of anointing the sick within the Eucharist.
Viaticum becomes the last sacrament.
Chapter Six THE NEW RITE & OTHER ELEMENTS
1 Revised Ritual of 1972, promulgated by Paul VI.
· The new rite speaks of several sacraments of the sick and its thrust is widened to include the whole ministry to sick people.
· The sacrament is for those whose health is seriously impaired by sickness or old age.
· The Faithful are to be encouraged to receive it, by stressing it is the Sacrament for the Sick and not extreme unction through naming it the sacrament of anointing or anointing of the sick and through educating the faithful to ask for it.
· The sacrament should be celebrated before the illness becomes a test of courage and lucidity so the sick persons are able to participate in it.
· It can be received several times during a prolonged illness or during old age; it can be received by children and the mentally ill and even non-Catholic Christians.
· Prayer of Faith: It is the people of God who pray in faith.
· Laying on of Hands: An ancient gesture that carries many meanings – Jesus did this to heal the sick – touching a person brings comfort – sign of our prayer for the sick person and of the bestowal of the Spirit. It is done in silence.
· Anointing with Oil: The sick person is anointed on the forehead while the priest says, ‘Through this holy anointing, may the Lord in his love and mercy help you with the grace of the Holy Spirit.’ Then the priest anoints that hands of the sick person, saying, ‘May the Lord who frees you from sin save you and raise you up.’ The emphasis now is on healing rather than forgiveness and an abundant use of oil is recommended.
2. Purpose of Sacrament
Alienation & Fragmentation in Sick Person. Instead of being an integral part of the person, the body seems to be rebelling, causing pain and preventing the sick person from functioning normally. Sick people are cut off from the normal rhythms and people of everyday life. Their ‘wholeness’ is dissipated, scattered, and fragmented. ‘The sick bed, the hospital, is a prison.’ Sickness can cause depression, wear down emotional stamina and be a test of faith.
Sick people need the Love & Support of the community. The sacrament helps to awaken the supporting love of the Christian community for the sick person and ensure that attention is given to the needs of the sick person.
The sacrament facilitates an experience of the love of God and the love of the community and brings about a personal experience of meeting God as a source of strength and healing; it elicits a trusting cooperation with the grace of healing and induces a deep entry into the mystery of Christ’s own suffering, death & resurrection.
The sacrament aims at changing the perceptions of the sick person and the community from a meaningless situation to a ministerial one.
Witness of the Sick Person
Believing and hoping in a life-threatening situation.
Living the present moment.
Completing the sufferings of Christ for the good of Church and world, Col 1.24.
Revealing the Suffering Face of God, Jn 14.9.
The purpose of the liturgy is to sacramentalise both the support of the Christian community and the faith witness of the suffering person.
3. Body and Soul: The intimate relationship of body and soul is at the heart of the sacrament of anointing. Anointing is directed to both the spirit and the body of the person receiving it, since body and soul constitute a single reality embracing the entire person.
4. Cure: The sacrament does not promise physical healing. What it promises is God’s help in a time of need. God’s help may be given not as a cure, but as a spiritual strengthening. The ultimate promise of the sacrament is that we will come to the fullness of life by uniting ourselves deeply with Christ. Curing has to do with relieving or removing the physical illness. Healing belongs to the entire person, body and soul. Anointing does not guarantee cure; its aim is to heal the entire person. This could mean that the sick person is enabled to integrate his or her suffering into his/her life and become a person better at being himself/herself in the process.
5. Healing: The Church has other doors to the experience of healing, comfort in suffering and consolation in death. Prayer & Reading of Scripture – Informal Pentecostal Sacramental Rituals of Healing, like ‘Healing of Memories’ – Charismatic Prayer & the Laying on of Hands.
Charismatic Healing Prayer: Similarity and Different from Sacrament. Both are prayers of faith and show community’s concern. Though it does recognise that God can heal in other ways besides the physical, the charismatic service often seeks miraculous cures; while the sacrament is focused on union with paschal mystery and strengthening faith of the sick person and is the official and central way in which the Church ministers to the sick.
6. Minister & Ministry
· Minister: Priest or Bishop. Since lay people could anoint in the early Church, we could see an extension in the years ahead (Deacons and Chaplains).
· All Christians have the responsibility to satisfy the Spiritual Needs of the Sick (CL 230/3).
· SC 42 - Visiting the Sick is the duty of all (Mt 25:36).
· Prayers for sick people (Mk 14.38, Ecc 38.9-12). The purpose of prayer is to help the sick person accept his/her illness, open his/her heart to receive God’s healing, obtain a physical cure (if it is God’s will) and remind her/him that membership of a community entails responsibilities.
· Obligation of Priests: Total pastoral ministry to the sick. Priests should visit not just the dying but all those in their care who are suffering.
7. Community Responsibility for Sick People
Doctors and other health-care personnel share in the ministry. The rite urges frequent visits to the sick not only by the priest and the family, but by friends and other members of the community.
· The sacrament is to be celebrated in a communal fashion with a gathering around the Sick Person – SC 27. All those present are asked to participate in it as a sign of their concern for those who need their help.
· In some cases a communal celebration of the Sacrament for Several Sick People may take place.
· Communal Anointings are encouraged at the Parish Church within Mass.
8. Christian Care for Persons as Persons. The cardinal principle for those in the healing ministry is to remember at all times that they are dealing with a person.
9. Compassion: Every Christian is called to be compassionate.
· Lk 13:10-17 – Compassion of Jesus for Woman. The care of the woman is more important that the observance of the Sabbath.
· Jms 5:l4-l5 – Continuation of healing ministry of Jesus.
· The Sacrament of Anointing inspires all Christians to be Compassionate, to serve the sick, and to give respect to people who have lost their usefulness.
· This sacrament of compassion is prolonged by engaging in issues surrounding the global anxiety for the unborn, the handicapped, the old and the feeble.
10. Ambivalent, yet Clear:
· Sacrament of the sick or Sacrament of the dying. It speaks of physical healing, spiritual healing and divine forgiveness. It is as though there are two sacraments: anointing of the sick and anointing of the dying.
· Anointing is the assertion that Disease and Death are not ultimate and need not be overpowering. They are not to be feared but faced; they are not to be escaped but lived through. It is an opportunity for self-integration and reconciliation and a statement of belief in the resurrection.
11. The Dying: The new rite provides ceremonies and prayers for those who are indeed dying and will die shortly. Even the funeral arrangements are considered an extension of the Church’s healing ministry with the undercurrent of deep sorrow at human loss and yet a certain joy that the final rebirth has taken place.
12. Viaticum, receiving the Lord himself in Holy Communion, is the Sacrament for the Dying. When will we be nearer Holy Thursday than at the hour of our personal Good Friday? When do we best prophesy the drama of faith if not at the moment when we have to fight our last battle. Viaticum is the food given to someone to allow them go on a long journey. It literally means ‘with you on the way’ and refers to food for the journey from this life to the next. Death is not the end of life, but a departure for a real journey. “Death is not extinguishing the Light. It is putting out the Lamp because the Dawn has come” (Tagore). If our departures have found meaning in the Easter of the Lord, then we are ready to welcome death. This does not do away with the anguish or the suffering, but it does allow us to see its true meaning.
Viaticum is celebrated when it is clear that the person is dying, but still should take place when the person is alert. It may be repeated and it is preferable that it is celebrated within Mass. It should be a communal rite. It is similar to the rite of communion for sick people, with the person also being invited to renew his or her baptismal promises and after communion, the minister praying: ‘May the Lord protect you and lead you to eternal life.’
As death approaches, the sick person is also sustained by prayers for the commendation of the dying. Special prayers are also provided for the family and for the deceased after death has occurred.
When a person is already dead, the priest does not administer the sacrament of anointing. Instead he prays for the dead person, asking God to forgive his or her sins and graciously receive him or her into the Kingdom. If the priest has reason to believe the person is still living, he may anoint him/her conditionally.
Chapter Seven CONCLUSION
1. Jesus: Compassionate & Self-Giving. Because he encountered many people in great pain, suffering and woundedness, his outlook on human life was one of deep compassion and he fought against the evils that enslave humans. Indeed, his self-giving was his ultimate healing and his ministry reveals to us God’s compassion.
2. The sacrament reveals Jesus as healer and sufferer. He is revealed as healer of body as well as soul and as the face imprinted on Veronica’s veil, the image of suffering.
3. All those who show concern and care become the guarantors of God’s concern for sick people.
4. Witness of Sick: The sick person is strengthened to witness to his faith in the God of life, to live fully in the present moment, to associate his or her suffering with the sufferings of Jesus to complete them for the good of the Church and to reveal the suffering and patience of God.
5. Church: The Church’s concern for the sick is in fidelity to Christ’s command to visit the sick and is consistent with a holistic understanding of salvation as reaching the total person. In the sacrament the Church discloses herself as a Compassionate Community and always in need of healing. A Church who abandons those are regarded as being of no practical use or who turns her back on the sick, the drug addict, the alcoholic, the victim of HIV/AIDS is no longer the Church of Christ.
6. The Sacrament brings Fuller Life; if offers an enhancement of our own life. Sin is so entrenched in human life that even after celebrating reconciliation in other sacraments, the human need for healing is still there. The sacrament of anointing offers an additional assurance which can be of great help to the sick and the dying. It is intended like the other sacraments to make life fuller and better.
7. The Rites: The experience of serious illness is always a time of trial for the patient and for relatives and friends. The revised rites provide a rich resource for the community to utilise in expressing their concern and prayers for those who are sick.
8. Key part of Ritual: The sick person is anointed on the forehead while the priest says, “Through this holy anointing, may the Lord in his love and mercy help you with the grace of the Holy Spirit.” Then the priest anoints the sick person’s hands, saying: “May the Lord who frees you from sin save you and raise you up.”
Tuesday, October 19, 2010
Saturday, September 18, 2010
CAT Exam 2010
SACRAMENTOLOGY III
Please answer one question
1. Investigate the ethos of reconciliation in the Old Testament communities. Write the prayer of absolution.
2. Show how the ministry of reconciliation was central in the life and ministry of Jesus. In relation to this ministry, what did he pass on to his disciples? Write the prayer of absolution.
3. Explain the way the Christians of the NT communities perceived post baptismal sin and examine the manner in which they dealt with public sinners. Write the prayer of absolution.
4. Write about the developments of Canonical Penance and the Private Repeatable Form of Penance. Write the prayer of absolution.
5. Explore and evaluate the theologies of the Council of Trent and the Second Vatican Council on the sacrament of reconciliation. What developments occurred? Discuss integral confession. Write the prayer of absolution.
6. Explain the following terms: seal of confession, reserved sin, integral confession, contrition, conscience, scruples, penance, and absolution. Write the prayer of absolution.
7. Explore how you would minister as a confessor to children, to religious communities and to elderly people. Write the prayer of absolution.
The Prayer of Absolution.
God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church, may God give you pardon and peace, and I absolve you from your sins in the name of the Father and of the Son, + and of the Holy Spirit
Please answer one question
1. Investigate the ethos of reconciliation in the Old Testament communities. Write the prayer of absolution.
2. Show how the ministry of reconciliation was central in the life and ministry of Jesus. In relation to this ministry, what did he pass on to his disciples? Write the prayer of absolution.
3. Explain the way the Christians of the NT communities perceived post baptismal sin and examine the manner in which they dealt with public sinners. Write the prayer of absolution.
4. Write about the developments of Canonical Penance and the Private Repeatable Form of Penance. Write the prayer of absolution.
5. Explore and evaluate the theologies of the Council of Trent and the Second Vatican Council on the sacrament of reconciliation. What developments occurred? Discuss integral confession. Write the prayer of absolution.
6. Explain the following terms: seal of confession, reserved sin, integral confession, contrition, conscience, scruples, penance, and absolution. Write the prayer of absolution.
7. Explore how you would minister as a confessor to children, to religious communities and to elderly people. Write the prayer of absolution.
The Prayer of Absolution.
God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church, may God give you pardon and peace, and I absolve you from your sins in the name of the Father and of the Son, + and of the Holy Spirit
Monday, August 16, 2010
Outline Class 3B 2010
Course Outline
Name of the Institution: Tangaza College
Faculty: School of Theology
Department: Systematic Theology
Academic Year: 2010-2011
Semester: 1st Semester (August-December 2010)
Course Code number: LSC 303
Course title: Sacramentology III
Credit hours: 2
Class Room: B12
Lecture Times: Fri 11.30 am–12.20 pm, 12.25pm–1.15pm,
Pre-requisites: None
Name of Lecturer: Victor Dunne
Office: Main Office
Office Telephone: Extension
E-mail: vdunnesps@gmail.com
Website: None
BlogSpot: http:\\reconciliationtangaza.blogspot.com
Pigeon hole number: 14
Availability for Consultation: Mon 1.15-1.30pm, Tues 10.15-10.45am, Wed 10.15-10.35am, Fri 9.20-11.25 in the Main Office.
Course Description:
General Goals and Objectives:
The course will present the sacraments of the Christian struggle with sin and illness, namely, the sacraments of Reconciliation and of Anointing of the Sick. Each sacrament will be approached from the biblical, historical and theological perspectives. The issue of the institution of each sacrament will be tackled as well as a broader view of its biblical foundations. The historical development of each sacrament will be outlined and the official Catholic doctrine on each of these sacraments will be presented. Guidelines for ministers celebrating these sacraments will be explored and considerations will be given to the different ways the faithful receive these will be investigated. Broader issues concerning communal reconciliation, inner healing, and the responsibilities of the recipients will be discussed. As well as providing the sacramental theology in relation to these sacraments, the course will focus on the relevant ways that the minister serves the community administering these sacraments.
Course Syllabus
Introduction to Reconciliation, Reconciliation in Old Testament, Jesus and Forgiveness, Reconciliation in Apostolic Times, Various Sacraments of Reconciliation, Canonical Penance, Private Penance, Development of Sacrament from Middle Ages to Trent and on to Vatican II, Second Vatican Council and Renewal of the Sacrament, Ritual of Sacrament, Guidelines for the Confessor, Contrition, Penance, Absolution, Grace, The New Rituals, Aspects of Reconciliation Liturgies, Indulgences, Introduction to Anointing, Healing in the Old Testament Perception, Jesus and Healing, Anointing of Sick in the New Testament communities, Early Church Healing, Use of Oil, Development of the Sacrament, Second Vatican Council Renewal and Reforms, The New Rite, Other Elements of Healing, Viaticum.
Specific Goals:
1. To cover all the components of a basic undergraduate course on Reconciliation and Anointing of the Sick in the Catholic tradition
2. To equip the student with the basic elements in the theology of the sacraments of Reconciliation and Anointing of the Sick.
3. To facilitate the student an increase in professional ministerial acumen in administrating these sacraments.
3. To foster in the student an energy to explore deeply into ecclesial reconciliation and healing beyond the formal expectations of the course.
Specific learning Outcomes:
After completion of this course, the student will be able to:
1. Articulate with competence an understanding of the various concepts used in relation to the Sacraments of Reconciliation and Anointing of the Sick.
2. To appreciate the renewal and reform of these sacraments in the Second Vatican Council.
3. To preside over the celebrations of these sacraments with confidence and compassion.
4. To reflect critically on the challenges facing the Church in relation to the Sacraments of Reconciliation and Anointing of the Sick.
Teaching Methods
Most class periods will be in a magisterial lecture format with suggested reading assignments. Questions will always be welcome and interaction is expected. PowerPoint presentations will be used and sometimes discussion in small groups and feedbacks to the whole class will take place.
Methods of Evaluation
There will be a written CAT of forty five minute duration consisting of one comprehensive answer to be given from a choice of questions and one final written exam of eighty minutes duration. The CAT will be on Friday October 15th 2010 at 11.30 am.
Grading Criteria
Marking is out of 80, 30 of which will be available for the CAT and 50 for the Final Exam.
A: 80-70 (Summa Cum Laude) A+ (80-75) A (75) A- (74-70)
B: 60-69 (Magna Cum Laude) B+ (66-69) B (65) B- (60-64)
C: 50-59 (Cum laude) C+ (56-59) C (55) C- (50-54)
D: 40-49 (Probatus) D+ (46-49) D (45) D- (40-44)
E: 0-39 Non probatus
Essential Reading
Neuner, J. – Dupuis, J. eds. The Christian Faith, London, 2001, Chapter 16,
The Rites of the Catholic Church, Pueblo, New York, 1976, Chapters 2 and 6
Catechism of Catholic Church, 1420-1498, 1499-1532
Main Bibliography:
William Bausch, A New Look at the Sacraments, Mystic, Twenty Third, 1999, Chapters 11-13.
Ray Noll, Sacraments, A New Understanding for a New Generation, Mystic, Twenty-Third, 1999, Chapter 8.
Joseph Martos, Doors to the Sacred, Missouri, Ligouri, 2001.
John Monbourquette, How to Forgive, DLT, Cincinnati, 2000.
John M Huels, The Pastoral Companion: A Canon Law Handbook for Catholic Ministry, 2nd Edition. Quincy, IL: Franciscan Press, 1995, pp. 123-50.
David Coffey, The Sacrament of Reconciliation, Liturgical Press, Minnesota, 2001.
Rinaldo Ronzani, Conversion and Reconciliation, Pauline Publications Africa, Nairobi, 2007.
Kurt Stasiak, A Confessor’s Handbook, Paulist Press, Mahwah, 1999.
John Paul II, Reconciliatio et Poenitentia, in Origins 14/27 (December 20, 1984).
John Paul II, Misericordia Dei, 2002.
The Rite of Penance, The Rites, Peublo, New York, 1976.
Assignments:
Each week the students will be informed of what exact reading assignments they are expected to cover. Every student will be expected to read Sacrosanctum Concilium of the Second Vatican Council.
Teaching Schedule for the Whole Semester
Week 1
Date Theme of Lecture Further Reading/Assignment
Fri, Aug 20th Introduction reconciliationtangaza.blogspot
Fri, Aug 20th Old Testament Inculturation and Healing, Stuart Bate, Pp 160-176.
Week 2
Date Theme of Lecture Further Reading/Assignment
Fri, Aug 27th Jesus Christ Jesus before Christianity, Albert Nolan, Chapter 5
Fri, Aug 27th Healing and Forgiveness of Jesus Coffey, Reconciliation, Chapter 2
Week 3
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 3rd Apostolic Times Martos, Doors to the Sacred, Chapter 9
Fri, Sept 3rd Sacraments of Reconciliation Bausch, Sacraments, Chapter 11
Week 4
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 10th Canonical Penance Ronzani, Conversion and Reconciliation, Chapter 3
Fri, Sept 10th Private Penance The Christian Faith, Chapter 16
Week 5
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 17th Middle Ages to Trent Martos, Doors to the Sacred, Chapter 9
Fri, Sept 17th Trent to Vatican II Bausch, Sacraments, Chapter 12
Week 6
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 24th Second Vatican Council The Rites, Praenotanda, pp. 341-360
Fri, Sept 24th Guidelines for Confessor Stasiak, A Confessor’s Handbook, Chapters 2 and 3
Week 7
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 1st Contrition, Penance, Absolution Noll, Sacraments, Chapter 9.
Fri, Oct 1st Reconciliation and Grace Catechism of Catholic Church, 1420-1498.
Week 8
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 15th CAT Class Notes
Fri, Oct 15th The New Rites of Reconciliation The Rites, pp. 361-407
Week 9
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 22nd Aspects of Reconciliation Liturgies The Rites, pp. 408-445
Fri, Oct 22nd Indulgences and Conclusion Christian Faith, Ch 16, Appendix
Week 10
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 29th Introduction to Anointing reconciliationtangaza.blogspot
Fri, Oct 29th Old Testament Ronzani, Christian Healing, Chp 2
Week 11
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 5th Jesus and Healing Glen, Recovering the Riches of Anointing, Chapter 1
Fri, Nov 5th Healing in New Testament Church Martos, Doors to the Sacred, Chapter 10
Week 12
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 12th Early Church Healing and Use of Oil Ronzani, Christian Healing, Chp 3
Fri, Nov 12th Development of Sacrament The Christian Faith, Chapter 16
Week 13
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 19th Second Vatican II Bausch, Sacraments, Chapter 14
Fri, Nov 19th The Reforms of the Sacrament The Rites, Praenotanda, pp 573-592
Week 14
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 26th The New Rite The Rites, pp. 593-607
Fri, Nov 26th Other Elements in Healing Catechism of Catholic Church, 1499-1532.
Week 15
Date Theme of Lecture Further Reading/Assignment
Fri, Dec 3rd Viaticum The Rites, pp. 608-620
Fri, Dec 3rd Conclusion and Synthesis Class Notes
Academic Policy Issues
Examination regulations will follow the School of Theology's updated Directory on Exams.
Continual lateness for lectures will not be tolerated
Apart from the first lecture in the morning, no student will be allowed into the class after ten minutes All mobile phones should be turned off during lectures ..... therefore no texting nor SMSing is allowed No one should stand up and walk out of class except in cases of illness or emergency
Any student who misses more than four class contact hours in a two credit course will not be allowed to sit the final exam and will receive no credits.
A student should notify the lecturer of any absence and, if necessary, should provide a letter from the student or the student's superior explaining the reason for the absence.
Academic Integrity, Plagiarism and Penalties Policies
Plagiarism is stealing; it is the theft or expropriation of all or part of someone else's work without proper acknowledgement, presenting the material as it if were one's own.
Plagiarism normally occurs
• when a student lifts verbatim written material from books and articles (either from published material or from the Internet) without acknowledging their source or
• when passages from books and articles are re-written without any acknowledgement of the source or
• when a student submits work which is a re-written version of someone else's work. Plagiarism in assignments and examinations is a serious breach of ethics and will be punished.
Cheating is using false pretences, tricks, devices, artifices or deception to obtain credit on an examination or in a college course. If a faculty member determines that a student has committed academic dishonesty by plagiarism, cheating or in any other manner, the faculty has the academic right to 1) fail the student for the paper, assignment, project and/or exam, and/or 2) fail the student for the course and/or 3) bring the student up on disciplinary charges.
Name of the Institution: Tangaza College
Faculty: School of Theology
Department: Systematic Theology
Academic Year: 2010-2011
Semester: 1st Semester (August-December 2010)
Course Code number: LSC 303
Course title: Sacramentology III
Credit hours: 2
Class Room: B12
Lecture Times: Fri 11.30 am–12.20 pm, 12.25pm–1.15pm,
Pre-requisites: None
Name of Lecturer: Victor Dunne
Office: Main Office
Office Telephone: Extension
E-mail: vdunnesps@gmail.com
Website: None
BlogSpot: http:\\reconciliationtangaza.blogspot.com
Pigeon hole number: 14
Availability for Consultation: Mon 1.15-1.30pm, Tues 10.15-10.45am, Wed 10.15-10.35am, Fri 9.20-11.25 in the Main Office.
Course Description:
General Goals and Objectives:
The course will present the sacraments of the Christian struggle with sin and illness, namely, the sacraments of Reconciliation and of Anointing of the Sick. Each sacrament will be approached from the biblical, historical and theological perspectives. The issue of the institution of each sacrament will be tackled as well as a broader view of its biblical foundations. The historical development of each sacrament will be outlined and the official Catholic doctrine on each of these sacraments will be presented. Guidelines for ministers celebrating these sacraments will be explored and considerations will be given to the different ways the faithful receive these will be investigated. Broader issues concerning communal reconciliation, inner healing, and the responsibilities of the recipients will be discussed. As well as providing the sacramental theology in relation to these sacraments, the course will focus on the relevant ways that the minister serves the community administering these sacraments.
Course Syllabus
Introduction to Reconciliation, Reconciliation in Old Testament, Jesus and Forgiveness, Reconciliation in Apostolic Times, Various Sacraments of Reconciliation, Canonical Penance, Private Penance, Development of Sacrament from Middle Ages to Trent and on to Vatican II, Second Vatican Council and Renewal of the Sacrament, Ritual of Sacrament, Guidelines for the Confessor, Contrition, Penance, Absolution, Grace, The New Rituals, Aspects of Reconciliation Liturgies, Indulgences, Introduction to Anointing, Healing in the Old Testament Perception, Jesus and Healing, Anointing of Sick in the New Testament communities, Early Church Healing, Use of Oil, Development of the Sacrament, Second Vatican Council Renewal and Reforms, The New Rite, Other Elements of Healing, Viaticum.
Specific Goals:
1. To cover all the components of a basic undergraduate course on Reconciliation and Anointing of the Sick in the Catholic tradition
2. To equip the student with the basic elements in the theology of the sacraments of Reconciliation and Anointing of the Sick.
3. To facilitate the student an increase in professional ministerial acumen in administrating these sacraments.
3. To foster in the student an energy to explore deeply into ecclesial reconciliation and healing beyond the formal expectations of the course.
Specific learning Outcomes:
After completion of this course, the student will be able to:
1. Articulate with competence an understanding of the various concepts used in relation to the Sacraments of Reconciliation and Anointing of the Sick.
2. To appreciate the renewal and reform of these sacraments in the Second Vatican Council.
3. To preside over the celebrations of these sacraments with confidence and compassion.
4. To reflect critically on the challenges facing the Church in relation to the Sacraments of Reconciliation and Anointing of the Sick.
Teaching Methods
Most class periods will be in a magisterial lecture format with suggested reading assignments. Questions will always be welcome and interaction is expected. PowerPoint presentations will be used and sometimes discussion in small groups and feedbacks to the whole class will take place.
Methods of Evaluation
There will be a written CAT of forty five minute duration consisting of one comprehensive answer to be given from a choice of questions and one final written exam of eighty minutes duration. The CAT will be on Friday October 15th 2010 at 11.30 am.
Grading Criteria
Marking is out of 80, 30 of which will be available for the CAT and 50 for the Final Exam.
A: 80-70 (Summa Cum Laude) A+ (80-75) A (75) A- (74-70)
B: 60-69 (Magna Cum Laude) B+ (66-69) B (65) B- (60-64)
C: 50-59 (Cum laude) C+ (56-59) C (55) C- (50-54)
D: 40-49 (Probatus) D+ (46-49) D (45) D- (40-44)
E: 0-39 Non probatus
Essential Reading
Neuner, J. – Dupuis, J. eds. The Christian Faith, London, 2001, Chapter 16,
The Rites of the Catholic Church, Pueblo, New York, 1976, Chapters 2 and 6
Catechism of Catholic Church, 1420-1498, 1499-1532
Main Bibliography:
William Bausch, A New Look at the Sacraments, Mystic, Twenty Third, 1999, Chapters 11-13.
Ray Noll, Sacraments, A New Understanding for a New Generation, Mystic, Twenty-Third, 1999, Chapter 8.
Joseph Martos, Doors to the Sacred, Missouri, Ligouri, 2001.
John Monbourquette, How to Forgive, DLT, Cincinnati, 2000.
John M Huels, The Pastoral Companion: A Canon Law Handbook for Catholic Ministry, 2nd Edition. Quincy, IL: Franciscan Press, 1995, pp. 123-50.
David Coffey, The Sacrament of Reconciliation, Liturgical Press, Minnesota, 2001.
Rinaldo Ronzani, Conversion and Reconciliation, Pauline Publications Africa, Nairobi, 2007.
Kurt Stasiak, A Confessor’s Handbook, Paulist Press, Mahwah, 1999.
John Paul II, Reconciliatio et Poenitentia, in Origins 14/27 (December 20, 1984).
John Paul II, Misericordia Dei, 2002.
The Rite of Penance, The Rites, Peublo, New York, 1976.
Assignments:
Each week the students will be informed of what exact reading assignments they are expected to cover. Every student will be expected to read Sacrosanctum Concilium of the Second Vatican Council.
Teaching Schedule for the Whole Semester
Week 1
Date Theme of Lecture Further Reading/Assignment
Fri, Aug 20th Introduction reconciliationtangaza.blogspot
Fri, Aug 20th Old Testament Inculturation and Healing, Stuart Bate, Pp 160-176.
Week 2
Date Theme of Lecture Further Reading/Assignment
Fri, Aug 27th Jesus Christ Jesus before Christianity, Albert Nolan, Chapter 5
Fri, Aug 27th Healing and Forgiveness of Jesus Coffey, Reconciliation, Chapter 2
Week 3
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 3rd Apostolic Times Martos, Doors to the Sacred, Chapter 9
Fri, Sept 3rd Sacraments of Reconciliation Bausch, Sacraments, Chapter 11
Week 4
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 10th Canonical Penance Ronzani, Conversion and Reconciliation, Chapter 3
Fri, Sept 10th Private Penance The Christian Faith, Chapter 16
Week 5
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 17th Middle Ages to Trent Martos, Doors to the Sacred, Chapter 9
Fri, Sept 17th Trent to Vatican II Bausch, Sacraments, Chapter 12
Week 6
Date Theme of Lecture Further Reading/Assignment
Fri, Sept 24th Second Vatican Council The Rites, Praenotanda, pp. 341-360
Fri, Sept 24th Guidelines for Confessor Stasiak, A Confessor’s Handbook, Chapters 2 and 3
Week 7
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 1st Contrition, Penance, Absolution Noll, Sacraments, Chapter 9.
Fri, Oct 1st Reconciliation and Grace Catechism of Catholic Church, 1420-1498.
Week 8
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 15th CAT Class Notes
Fri, Oct 15th The New Rites of Reconciliation The Rites, pp. 361-407
Week 9
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 22nd Aspects of Reconciliation Liturgies The Rites, pp. 408-445
Fri, Oct 22nd Indulgences and Conclusion Christian Faith, Ch 16, Appendix
Week 10
Date Theme of Lecture Further Reading/Assignment
Fri, Oct 29th Introduction to Anointing reconciliationtangaza.blogspot
Fri, Oct 29th Old Testament Ronzani, Christian Healing, Chp 2
Week 11
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 5th Jesus and Healing Glen, Recovering the Riches of Anointing, Chapter 1
Fri, Nov 5th Healing in New Testament Church Martos, Doors to the Sacred, Chapter 10
Week 12
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 12th Early Church Healing and Use of Oil Ronzani, Christian Healing, Chp 3
Fri, Nov 12th Development of Sacrament The Christian Faith, Chapter 16
Week 13
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 19th Second Vatican II Bausch, Sacraments, Chapter 14
Fri, Nov 19th The Reforms of the Sacrament The Rites, Praenotanda, pp 573-592
Week 14
Date Theme of Lecture Further Reading/Assignment
Fri, Nov 26th The New Rite The Rites, pp. 593-607
Fri, Nov 26th Other Elements in Healing Catechism of Catholic Church, 1499-1532.
Week 15
Date Theme of Lecture Further Reading/Assignment
Fri, Dec 3rd Viaticum The Rites, pp. 608-620
Fri, Dec 3rd Conclusion and Synthesis Class Notes
Academic Policy Issues
Examination regulations will follow the School of Theology's updated Directory on Exams.
Continual lateness for lectures will not be tolerated
Apart from the first lecture in the morning, no student will be allowed into the class after ten minutes All mobile phones should be turned off during lectures ..... therefore no texting nor SMSing is allowed No one should stand up and walk out of class except in cases of illness or emergency
Any student who misses more than four class contact hours in a two credit course will not be allowed to sit the final exam and will receive no credits.
A student should notify the lecturer of any absence and, if necessary, should provide a letter from the student or the student's superior explaining the reason for the absence.
Academic Integrity, Plagiarism and Penalties Policies
Plagiarism is stealing; it is the theft or expropriation of all or part of someone else's work without proper acknowledgement, presenting the material as it if were one's own.
Plagiarism normally occurs
• when a student lifts verbatim written material from books and articles (either from published material or from the Internet) without acknowledging their source or
• when passages from books and articles are re-written without any acknowledgement of the source or
• when a student submits work which is a re-written version of someone else's work. Plagiarism in assignments and examinations is a serious breach of ethics and will be punished.
Cheating is using false pretences, tricks, devices, artifices or deception to obtain credit on an examination or in a college course. If a faculty member determines that a student has committed academic dishonesty by plagiarism, cheating or in any other manner, the faculty has the academic right to 1) fail the student for the paper, assignment, project and/or exam, and/or 2) fail the student for the course and/or 3) bring the student up on disciplinary charges.
Outline Class 3A 2010
Course Outline
Name of the Institution: Tangaza College
Faculty: School of Theology
Department: Systematic Theology
Academic Year: 2010-2011
Semester: 1st Semester (August-December 2010)
Course Code number: LSC 303
Course title: Sacramentology III
Credit hours: 2
Class Room: D4
Lecture Times: Tues 8.30 am–9.20 am, 9.25am–10.15am,
Pre-requisites: None
Name of Lecturer: Victor Dunne
Office:
Office Telephone: Extension
E-mail: vdunnesps@gmail.com
Website: None
BlogSpot: http:\\reconciliationtangaza.blogspot.com
Pigeon hole number: 14
Availability for Consultation: Mon 1.15-1.30pm, Tues 10.15-10.45am, Wed 10.15-10.35am, Fri 9.20-11.25 in the Main Office.
Course Description:
General Goals and Objectives:
The course will present the sacraments of the Christian struggle with sin and illness, namely, the sacraments of Reconciliation and of Anointing of the Sick. Each sacrament will be approached from the biblical, historical and theological perspectives. The issue of the institution of each sacrament will be tackled as well as a broader view of its biblical foundations. The historical development of each sacrament will be outlined and the official Catholic doctrine on each of these sacraments will be presented. Guidelines for ministers celebrating these sacraments will be explored and considerations will be given to the different ways the faithful receive these will be investigated. Broader issues concerning communal reconciliation, inner healing, and the responsibilities of the recipients will be discussed. As well as providing the sacramental theology in relation to these sacraments, the course will focus on the relevant ways that the minister serves the community administering these sacraments.
Course Syllabus
Introduction to Reconciliation, Reconciliation in Old Testament, Jesus and Forgiveness, Reconciliation in Apostolic Times, Various Sacraments of Reconciliation, Canonical Penance, Private Penance, Development of Sacrament from Middle Ages to Trent and on to Vatican II, Second Vatican Council and Renewal of the Sacrament, Ritual of Sacrament, Guidelines for the Confessor, Contrition, Penance, Absolution, Grace, The New Rituals, Aspects of Reconciliation Liturgies, Indulgences, Introduction to Anointing, Healing in the Old Testament Perception, Jesus and Healing, Anointing of Sick in the New Testament communities, Early Church Healing, Use of Oil, Development of the Sacrament, Second Vatican Council Renewal and Reforms, The New Rite, Other Elements of Healing, Viaticum.
Specific Goals:
1. To cover all the components of a basic undergraduate course on Reconciliation and Anointing of the Sick in the Catholic tradition
2. To equip the student with the basic elements in the theology of the sacraments of Reconciliation and Anointing of the Sick.
3. To facilitate the student an increase in professional ministerial acumen in administrating these sacraments.
3. To foster in the student an energy to explore deeply into ecclesial reconciliation and healing beyond the formal expectations of the course.
Specific learning Outcomes:
After completion of this course, the student will be able to:
1. Articulate with competence an understanding of the various concepts used in relation to the Sacraments of Reconciliation and Anointing of the Sick.
2. To appreciate the renewal and reform of these sacraments in the Second Vatican Council.
3. To preside over the celebrations of these sacraments with confidence and compassion.
4. To reflect critically on the challenges facing the Church in relation to the Sacraments of Reconciliation and Anointing of the Sick.
Teaching Methods
Most class periods will be in a magisterial lecture format with suggested reading assignments. Questions will always be welcome and interaction is expected. PowerPoint presentations will be used and sometimes discussion in small groups and feedbacks to the whole class will take place.
Methods of Evaluation
There will be a written CAT of forty five minute duration consisting of one comprehensive answer to be given from a choice of questions and one final written exam of eighty minutes duration. The CAT will be on Tuesday September 28th 2010 at 8.30 am.
Grading Criteria
Marking is out of 80, 30 of which will be available for the CAT and 50 for the Final Exam.
A: 80-70 (Summa Cum Laude) A+ (80-75) A (75) A- (74-70)
B: 60-69 (Magna Cum Laude) B+ (66-69) B (65) B- (60-64)
C: 50-59 (Cum laude) C+ (56-59) C (55) C- (50-54)
D: 40-49 (Probatus) D+ (46-49) D (45) D- (40-44)
E: 0-39 Non probatus
Essential Reading
Neuner, J. – Dupuis, J. eds. The Christian Faith, London, 2001, Chapter 16,
The Rites of the Catholic Church, Pueblo, New York, 1976, Chapters 2 and 6
Catechism of Catholic Church, 1420-1498, 1499-1532
Main Bibliography:
William Bausch, A New Look at the Sacraments, Mystic, Twenty Third, 1999, Chapters 11-13.
Ray Noll, Sacraments, A New Understanding for a New Generation, Mystic, Twenty-Third, 1999, Chapter 8.
Joseph Martos, Doors to the Sacred, Missouri, Ligouri, 2001.
John Monbourquette, How to Forgive, DLT, Cincinnati, 2000.
John M Huels, The Pastoral Companion: A Canon Law Handbook for Catholic Ministry, 2nd Edition. Quincy, IL: Franciscan Press, 1995, pp. 123-50.
David Coffey, The Sacrament of Reconciliation, Liturgical Press, Minnesota, 2001.
Rinaldo Ronzani, Conversion and Reconciliation, Pauline Publications Africa, Nairobi, 2007.
Kurt Stasiak, A Confessor’s Handbook, Paulist Press, Mahwah, 1999.
John Paul II, Reconciliatio et Poenitentia, in Origins 14/27 (December 20, 1984).
John Paul II, Misericordia Dei, 2002.
The Rite of Penance, The Rites, Peublo, New York, 1976.
Assignments:
Each week the students will be informed of what exact reading assignments they are expected to cover. Every student will be expected to read Sacrosanctum Concilium of the Second Vatican Council.
Teaching Schedule for the Whole Semester
Week 1
Date Theme of Lecture Further Reading/Assignment
Tues, Aug 17th Introduction reconciliationtangaza.blogspot
Tues, Aug 17th Old Testament Inculturation and Healing, Stuart Bate, Pp 160-176.
Week 2
Date Theme of Lecture Further Reading/Assignment
Tues, Aug 24th Jesus Christ Jesus before Christianity, Albert Nolan, Chapter 5
Tues, Aug 24th Healing and Forgiveness of Jesus Coffey, Reconciliation, Chapter 2
Week 3
Date Theme of Lecture Further Reading/Assignment
Tues, Aug 31st Apostolic Times Martos, Doors to the Sacred, Chapter 9
Tues, Aug 31st Sacraments of Reconciliation Bausch, Sacraments, Chapter 11
Week 4
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 7th Canonical Penance Ronzani, Conversion and Reconciliation, Chapter 3
Tues, Sept 7th Private Penance The Christian Faith, Chapter 16
Week 5
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 14th Middle Ages to Trent Martos, Doors to the Sacred, Chapter 9
Tues, Sept 14th Trent to Vatican II Bausch, Sacraments, Chapter 12
Week 6
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 21st Second Vatican Council The Rites, Praenotanda, pp. 341-360
Tues, Sept 21st Guidelines for Confessor Stasiak, A Confessor’s Handbook, Chapters 2 and 3
Week 7
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 28th CAT Class Notes
Tues, Sept 28th Contrition, Penance, Absolution Noll, Sacraments, Chapter 9.
Week 8
Date Theme of Lecture Further Reading/Assignment
Tues, Oct 12th Reconciliation and Grace Catechism of Catholic Church, 1420-1498.
Tues, Oct 12th The New Rites of Reconciliation The Rites, pp. 361-407
Week 9
Date Theme of Lecture Further Reading/Assignment
Tues, Oct 19th Aspects of Reconciliation Liturgies The Rites, pp. 408-445
Tues, Oct 19th Indulgences and Conclusion Christian Faith, Ch 16, Appendix
Week 10
Date Theme of Lecture Further Reading/Assignment
Tues, Oct 26th Introduction to Anointing reconciliationtangaza.blogspot
Tues, Oct 26th Old Testament Ronzani, Christian Healing, Chp 2
Week 11
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 2nd Jesus and Healing Glen, Recovering the Riches of Anointing, Chapter 1
Tues, Nov 2nd Healing in New Testament Church Martos, Doors to the Sacred, Chapter 10
Week 12
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 9th Early Church Healing and Use of Oil Ronzani, Christian Healing, Chp 3
Tues, Nov 9th Development of Sacrament The Christian Faith, Chapter 16
Week 13
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 16th Second Vatican II Bausch, Sacraments, Chapter 14
Tues, Nov 16th The Reforms of the Sacrament The Rites, Praenotanda, pp 573-592
Week 14
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 23rd The New Rite The Rites, pp. 593-607
Tues, Nov 23rd Other Elements in Healing Catechism of Catholic Church, 1499-1532.
Week 15
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 30th Viaticum The Rites, pp. 608-620
Tues, Nov 30th Conclusion and Synthesis Class Notes
Academic Policy Issues
Examination regulations will follow the School of Theology's updated Directory on Exams.
Continual lateness for lectures will not be tolerated
Apart from the first lecture in the morning, no student will be allowed into the class after ten minutes All mobile phones should be turned off during lectures ..... therefore no texting nor SMSing is allowed No one should stand up and walk out of class except in cases of illness or emergency
Any student who misses more than four class contact hours in a two credit course will not be allowed to sit the final exam and will receive no credits.
A student should notify the lecturer of any absence and, if necessary, should provide a letter from the student or the student's superior explaining the reason for the absence.
Academic Integrity, Plagiarism and Penalties Policies
Plagiarism is stealing; it is the theft or expropriation of all or part of someone else's work without proper acknowledgement, presenting the material as it if were one's own.
Plagiarism normally occurs
• when a student lifts verbatim written material from books and articles (either from published material or from the Internet) without acknowledging their source or
• when passages from books and articles are re-written without any acknowledgement of the source or
• when a student submits work which is a re-written version of someone else's work. Plagiarism in assignments and examinations is a serious breach of ethics and will be punished.
Cheating is using false pretences, tricks, devices, artifices or deception to obtain credit on an examination or in a college course. If a faculty member determines that a student has committed academic dishonesty by plagiarism, cheating or in any other manner, the faculty has the academic right to 1) fail the student for the paper, assignment, project and/or exam, and/or 2) fail the student for the course and/or 3) bring the student up on disciplinary charges.
Name of the Institution: Tangaza College
Faculty: School of Theology
Department: Systematic Theology
Academic Year: 2010-2011
Semester: 1st Semester (August-December 2010)
Course Code number: LSC 303
Course title: Sacramentology III
Credit hours: 2
Class Room: D4
Lecture Times: Tues 8.30 am–9.20 am, 9.25am–10.15am,
Pre-requisites: None
Name of Lecturer: Victor Dunne
Office:
Office Telephone: Extension
E-mail: vdunnesps@gmail.com
Website: None
BlogSpot: http:\\reconciliationtangaza.blogspot.com
Pigeon hole number: 14
Availability for Consultation: Mon 1.15-1.30pm, Tues 10.15-10.45am, Wed 10.15-10.35am, Fri 9.20-11.25 in the Main Office.
Course Description:
General Goals and Objectives:
The course will present the sacraments of the Christian struggle with sin and illness, namely, the sacraments of Reconciliation and of Anointing of the Sick. Each sacrament will be approached from the biblical, historical and theological perspectives. The issue of the institution of each sacrament will be tackled as well as a broader view of its biblical foundations. The historical development of each sacrament will be outlined and the official Catholic doctrine on each of these sacraments will be presented. Guidelines for ministers celebrating these sacraments will be explored and considerations will be given to the different ways the faithful receive these will be investigated. Broader issues concerning communal reconciliation, inner healing, and the responsibilities of the recipients will be discussed. As well as providing the sacramental theology in relation to these sacraments, the course will focus on the relevant ways that the minister serves the community administering these sacraments.
Course Syllabus
Introduction to Reconciliation, Reconciliation in Old Testament, Jesus and Forgiveness, Reconciliation in Apostolic Times, Various Sacraments of Reconciliation, Canonical Penance, Private Penance, Development of Sacrament from Middle Ages to Trent and on to Vatican II, Second Vatican Council and Renewal of the Sacrament, Ritual of Sacrament, Guidelines for the Confessor, Contrition, Penance, Absolution, Grace, The New Rituals, Aspects of Reconciliation Liturgies, Indulgences, Introduction to Anointing, Healing in the Old Testament Perception, Jesus and Healing, Anointing of Sick in the New Testament communities, Early Church Healing, Use of Oil, Development of the Sacrament, Second Vatican Council Renewal and Reforms, The New Rite, Other Elements of Healing, Viaticum.
Specific Goals:
1. To cover all the components of a basic undergraduate course on Reconciliation and Anointing of the Sick in the Catholic tradition
2. To equip the student with the basic elements in the theology of the sacraments of Reconciliation and Anointing of the Sick.
3. To facilitate the student an increase in professional ministerial acumen in administrating these sacraments.
3. To foster in the student an energy to explore deeply into ecclesial reconciliation and healing beyond the formal expectations of the course.
Specific learning Outcomes:
After completion of this course, the student will be able to:
1. Articulate with competence an understanding of the various concepts used in relation to the Sacraments of Reconciliation and Anointing of the Sick.
2. To appreciate the renewal and reform of these sacraments in the Second Vatican Council.
3. To preside over the celebrations of these sacraments with confidence and compassion.
4. To reflect critically on the challenges facing the Church in relation to the Sacraments of Reconciliation and Anointing of the Sick.
Teaching Methods
Most class periods will be in a magisterial lecture format with suggested reading assignments. Questions will always be welcome and interaction is expected. PowerPoint presentations will be used and sometimes discussion in small groups and feedbacks to the whole class will take place.
Methods of Evaluation
There will be a written CAT of forty five minute duration consisting of one comprehensive answer to be given from a choice of questions and one final written exam of eighty minutes duration. The CAT will be on Tuesday September 28th 2010 at 8.30 am.
Grading Criteria
Marking is out of 80, 30 of which will be available for the CAT and 50 for the Final Exam.
A: 80-70 (Summa Cum Laude) A+ (80-75) A (75) A- (74-70)
B: 60-69 (Magna Cum Laude) B+ (66-69) B (65) B- (60-64)
C: 50-59 (Cum laude) C+ (56-59) C (55) C- (50-54)
D: 40-49 (Probatus) D+ (46-49) D (45) D- (40-44)
E: 0-39 Non probatus
Essential Reading
Neuner, J. – Dupuis, J. eds. The Christian Faith, London, 2001, Chapter 16,
The Rites of the Catholic Church, Pueblo, New York, 1976, Chapters 2 and 6
Catechism of Catholic Church, 1420-1498, 1499-1532
Main Bibliography:
William Bausch, A New Look at the Sacraments, Mystic, Twenty Third, 1999, Chapters 11-13.
Ray Noll, Sacraments, A New Understanding for a New Generation, Mystic, Twenty-Third, 1999, Chapter 8.
Joseph Martos, Doors to the Sacred, Missouri, Ligouri, 2001.
John Monbourquette, How to Forgive, DLT, Cincinnati, 2000.
John M Huels, The Pastoral Companion: A Canon Law Handbook for Catholic Ministry, 2nd Edition. Quincy, IL: Franciscan Press, 1995, pp. 123-50.
David Coffey, The Sacrament of Reconciliation, Liturgical Press, Minnesota, 2001.
Rinaldo Ronzani, Conversion and Reconciliation, Pauline Publications Africa, Nairobi, 2007.
Kurt Stasiak, A Confessor’s Handbook, Paulist Press, Mahwah, 1999.
John Paul II, Reconciliatio et Poenitentia, in Origins 14/27 (December 20, 1984).
John Paul II, Misericordia Dei, 2002.
The Rite of Penance, The Rites, Peublo, New York, 1976.
Assignments:
Each week the students will be informed of what exact reading assignments they are expected to cover. Every student will be expected to read Sacrosanctum Concilium of the Second Vatican Council.
Teaching Schedule for the Whole Semester
Week 1
Date Theme of Lecture Further Reading/Assignment
Tues, Aug 17th Introduction reconciliationtangaza.blogspot
Tues, Aug 17th Old Testament Inculturation and Healing, Stuart Bate, Pp 160-176.
Week 2
Date Theme of Lecture Further Reading/Assignment
Tues, Aug 24th Jesus Christ Jesus before Christianity, Albert Nolan, Chapter 5
Tues, Aug 24th Healing and Forgiveness of Jesus Coffey, Reconciliation, Chapter 2
Week 3
Date Theme of Lecture Further Reading/Assignment
Tues, Aug 31st Apostolic Times Martos, Doors to the Sacred, Chapter 9
Tues, Aug 31st Sacraments of Reconciliation Bausch, Sacraments, Chapter 11
Week 4
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 7th Canonical Penance Ronzani, Conversion and Reconciliation, Chapter 3
Tues, Sept 7th Private Penance The Christian Faith, Chapter 16
Week 5
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 14th Middle Ages to Trent Martos, Doors to the Sacred, Chapter 9
Tues, Sept 14th Trent to Vatican II Bausch, Sacraments, Chapter 12
Week 6
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 21st Second Vatican Council The Rites, Praenotanda, pp. 341-360
Tues, Sept 21st Guidelines for Confessor Stasiak, A Confessor’s Handbook, Chapters 2 and 3
Week 7
Date Theme of Lecture Further Reading/Assignment
Tues, Sept 28th CAT Class Notes
Tues, Sept 28th Contrition, Penance, Absolution Noll, Sacraments, Chapter 9.
Week 8
Date Theme of Lecture Further Reading/Assignment
Tues, Oct 12th Reconciliation and Grace Catechism of Catholic Church, 1420-1498.
Tues, Oct 12th The New Rites of Reconciliation The Rites, pp. 361-407
Week 9
Date Theme of Lecture Further Reading/Assignment
Tues, Oct 19th Aspects of Reconciliation Liturgies The Rites, pp. 408-445
Tues, Oct 19th Indulgences and Conclusion Christian Faith, Ch 16, Appendix
Week 10
Date Theme of Lecture Further Reading/Assignment
Tues, Oct 26th Introduction to Anointing reconciliationtangaza.blogspot
Tues, Oct 26th Old Testament Ronzani, Christian Healing, Chp 2
Week 11
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 2nd Jesus and Healing Glen, Recovering the Riches of Anointing, Chapter 1
Tues, Nov 2nd Healing in New Testament Church Martos, Doors to the Sacred, Chapter 10
Week 12
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 9th Early Church Healing and Use of Oil Ronzani, Christian Healing, Chp 3
Tues, Nov 9th Development of Sacrament The Christian Faith, Chapter 16
Week 13
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 16th Second Vatican II Bausch, Sacraments, Chapter 14
Tues, Nov 16th The Reforms of the Sacrament The Rites, Praenotanda, pp 573-592
Week 14
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 23rd The New Rite The Rites, pp. 593-607
Tues, Nov 23rd Other Elements in Healing Catechism of Catholic Church, 1499-1532.
Week 15
Date Theme of Lecture Further Reading/Assignment
Tues, Nov 30th Viaticum The Rites, pp. 608-620
Tues, Nov 30th Conclusion and Synthesis Class Notes
Academic Policy Issues
Examination regulations will follow the School of Theology's updated Directory on Exams.
Continual lateness for lectures will not be tolerated
Apart from the first lecture in the morning, no student will be allowed into the class after ten minutes All mobile phones should be turned off during lectures ..... therefore no texting nor SMSing is allowed No one should stand up and walk out of class except in cases of illness or emergency
Any student who misses more than four class contact hours in a two credit course will not be allowed to sit the final exam and will receive no credits.
A student should notify the lecturer of any absence and, if necessary, should provide a letter from the student or the student's superior explaining the reason for the absence.
Academic Integrity, Plagiarism and Penalties Policies
Plagiarism is stealing; it is the theft or expropriation of all or part of someone else's work without proper acknowledgement, presenting the material as it if were one's own.
Plagiarism normally occurs
• when a student lifts verbatim written material from books and articles (either from published material or from the Internet) without acknowledging their source or
• when passages from books and articles are re-written without any acknowledgement of the source or
• when a student submits work which is a re-written version of someone else's work. Plagiarism in assignments and examinations is a serious breach of ethics and will be punished.
Cheating is using false pretences, tricks, devices, artifices or deception to obtain credit on an examination or in a college course. If a faculty member determines that a student has committed academic dishonesty by plagiarism, cheating or in any other manner, the faculty has the academic right to 1) fail the student for the paper, assignment, project and/or exam, and/or 2) fail the student for the course and/or 3) bring the student up on disciplinary charges.
Wednesday, November 11, 2009
Oral Examination December 2009
SACRAMENTOLOGY III
Oral Examination
Part A – Obligatory - Say the prayers the priest says when he is anointing the sick person (4).
Part B – In this section, the Student is required to answer only two questions from the following.
1 Elaborate the chief elements in the rite of individual reconciliation (14).
2 Explain briefly the following: Order of Penitents, Corporate Repentance, Indulgences, Communal Reconciliation with Individual Confession (14).
3 Explore the main points in the healing ministry of Jesus (14).
4 Discuss the following terms: ‘wounded healer,’ the significance of James 5.14-15, symbol of oil, laying on of hands and Viaticum (14).
5 What reforms did the Second Vatican Council make in relation to the Sacrament of Anointing? (14)
6 Elaborate the chief elements in the rite of anointing of the sick (14).
7 What graces and responsibilities does this sacrament facilitate for the sick person? (14)
Part C – The lecturer will ask two of the following questions.
1 Name five strands of thinking in regard to sickness and healing in the Old Testament (9).
2 Explain the importance of James 5.14-15. Give some reasons why anointing of the sick developed into a deathbed ministry in the Middle Ages (9).
3 Name some reforms made by the Second Vatican Council in relation to the Sacrament of Anointing (9).
4 Who may receive the sacrament of anointing? How does it reveal Jesus Christ? (9)
5 Explain briefly what indulgences are (9).
6 What graces and responsibilities does the sacrament of anointing facilitate for the community? (9)
7 What responsibilities does this sacrament facilitate for the sick person? (9)
Oral Examination
Part A – Obligatory - Say the prayers the priest says when he is anointing the sick person (4).
Part B – In this section, the Student is required to answer only two questions from the following.
1 Elaborate the chief elements in the rite of individual reconciliation (14).
2 Explain briefly the following: Order of Penitents, Corporate Repentance, Indulgences, Communal Reconciliation with Individual Confession (14).
3 Explore the main points in the healing ministry of Jesus (14).
4 Discuss the following terms: ‘wounded healer,’ the significance of James 5.14-15, symbol of oil, laying on of hands and Viaticum (14).
5 What reforms did the Second Vatican Council make in relation to the Sacrament of Anointing? (14)
6 Elaborate the chief elements in the rite of anointing of the sick (14).
7 What graces and responsibilities does this sacrament facilitate for the sick person? (14)
Part C – The lecturer will ask two of the following questions.
1 Name five strands of thinking in regard to sickness and healing in the Old Testament (9).
2 Explain the importance of James 5.14-15. Give some reasons why anointing of the sick developed into a deathbed ministry in the Middle Ages (9).
3 Name some reforms made by the Second Vatican Council in relation to the Sacrament of Anointing (9).
4 Who may receive the sacrament of anointing? How does it reveal Jesus Christ? (9)
5 Explain briefly what indulgences are (9).
6 What graces and responsibilities does the sacrament of anointing facilitate for the community? (9)
7 What responsibilities does this sacrament facilitate for the sick person? (9)
Rite for Individual Reconciliation
Basic Rite for Reconciliation of an Individual
Once the penitent enters the confessional or reconciliation room, the minister greets the penitent, who then makes the sign of the cross. The minister invites the penitent to trust in the mercy, compassion and forgiveness of God, in words like, ‘may God, who has enlightened every heart, help you to know your sins and trust in his mercy’. Then he proclaims a short passage from the scriptures which proclaims God’s mercy and calls people to conversion. The penitent then describes to the minister the sins for which he or she is sorry, making sure to give the number and kind of all serious, mortal sins. After this the minister offers helpful counsel and encouragement to the penitent and proposes an act of penance, appropriate to the penitent and the sins confessed. The penitent then expresses sorrow for sin by praying one of several prayers appropriate for this. After this prayer, the minister extends hands over the penitent and prays the prayer of absolution. The confession is concluded as the minister proclaims praise for God and dismisses the penitent with words like, ‘Give thanks to the Lord for he is good. Response – His mercy endures for ever. The Lord has freed you from sin. Go in peace.’ Or ‘The Lord has freed you from sin. May he bring you safely to his Kingdom in Heaven. Glory to him for ever.’
The above is what is stated in the Rite of Reconciliation. So, in practice, the following steps are to be taken:
1 Greeting & Welcome of Priest
2 Reading of Short Passage from Scripture.
3 The Penitent says: ‘Bless me, Father, for I have sinned.’ Then he or she states how long since the last confession and confesses the sins for which he or she is sorry, making sure to give the number and kind of all serious, mortal sins.
4 The minister offers helpful counsel and encouragement to the penitent and proposes an act of penance, appropriate to the penitent and the sins confessed.
5 The penitent then expresses sorrow for sin by praying the Act of Contrition or another prayer appropriate for this.
6 The minister extends hands over the penitent and prays the prayer of absolution.
7 The confession is concluded as the minister proclaims praise for God and dismisses the penitent with words like, ‘Give thanks to the Lord for he is good. Response – His mercy endures for ever. The Lord has freed you from sin. Go in peace.’ Or ‘The Lord has freed you from sin. May he bring you safely to his Kingdom in Heaven. Glory to him for ever.’
Once the penitent enters the confessional or reconciliation room, the minister greets the penitent, who then makes the sign of the cross. The minister invites the penitent to trust in the mercy, compassion and forgiveness of God, in words like, ‘may God, who has enlightened every heart, help you to know your sins and trust in his mercy’. Then he proclaims a short passage from the scriptures which proclaims God’s mercy and calls people to conversion. The penitent then describes to the minister the sins for which he or she is sorry, making sure to give the number and kind of all serious, mortal sins. After this the minister offers helpful counsel and encouragement to the penitent and proposes an act of penance, appropriate to the penitent and the sins confessed. The penitent then expresses sorrow for sin by praying one of several prayers appropriate for this. After this prayer, the minister extends hands over the penitent and prays the prayer of absolution. The confession is concluded as the minister proclaims praise for God and dismisses the penitent with words like, ‘Give thanks to the Lord for he is good. Response – His mercy endures for ever. The Lord has freed you from sin. Go in peace.’ Or ‘The Lord has freed you from sin. May he bring you safely to his Kingdom in Heaven. Glory to him for ever.’
The above is what is stated in the Rite of Reconciliation. So, in practice, the following steps are to be taken:
1 Greeting & Welcome of Priest
2 Reading of Short Passage from Scripture.
3 The Penitent says: ‘Bless me, Father, for I have sinned.’ Then he or she states how long since the last confession and confesses the sins for which he or she is sorry, making sure to give the number and kind of all serious, mortal sins.
4 The minister offers helpful counsel and encouragement to the penitent and proposes an act of penance, appropriate to the penitent and the sins confessed.
5 The penitent then expresses sorrow for sin by praying the Act of Contrition or another prayer appropriate for this.
6 The minister extends hands over the penitent and prays the prayer of absolution.
7 The confession is concluded as the minister proclaims praise for God and dismisses the penitent with words like, ‘Give thanks to the Lord for he is good. Response – His mercy endures for ever. The Lord has freed you from sin. Go in peace.’ Or ‘The Lord has freed you from sin. May he bring you safely to his Kingdom in Heaven. Glory to him for ever.’
Monday, September 28, 2009
Remission of Censures
The following text is an excerpt from The Pastoral Companion by John M Huels, (Franciscan Press, Quincy, 1995), pp 141-150 and if for use only by the theology students of Tangaza College.
CHAPTER FIVE PENANCE
Remission of Censures by the Confessor
It is rare that a confessor encounters a penitent with an inflicted or declared penalty, neither of which may be remitted in the sacrament of penance by the typical confessor, except in danger of death. Thus, the treatment of penal law here will focus mainly on automatic (latae sententiae) penalties. There are three kinds of censures: excommunication, interdict, and suspension. A suspension affects clerics only.
A Automatic Excommunication
The penalty of excommunication is incurred automatically upon
commission of any of the following crimes:
1) apostasy, heresy, schism (can. 1364, §1),
2) violation of the consecrated species (can.I367),
3) physical attack on the pope (can. 1370, §1),
4) absolution of an accomplice in a sin against the sixth commandment (can. 1378, §1),
5) unauthorized ordination of a bishop, incurred by the ordaining bishop and the bishop who is ordained (can. 1382),
6) direct violation by a confessor of the seal of confession (can. 1388),
7) procuring an abortion (can. 1398),
8) by means of a technical instrument recording or divulging in the communications media what was said by a confessor or a penitent in a sacramental confession, whether performed by oneself or another. (CDF, decree Urbis et Orbis, Sept. 23, 1988, AAS 80 (1988) 1367)
Concerning the excommunication for abortion, the Pontifical Commission for the Authentic Interpretation of the Code of Canon Law decreed that an abortion is to be understood not only as the ejection of an immature fetus but also as the killing of a fetus procured in any manner and at any time from the moment of conception (See interpretation, May 23, 1988, AAS 80 (1988) 1818-19.)
The eighth penalty was promulgated in 1988. It refers to the use of a tape recorder in the confessional or similar device that can record the voice of penitent or confessor and then be divulged to the media.
N.B. The remission of the crimes in nn 2-6 is reserved to the Apostolic See.
The excommunicate is prohibited from: (1) having any ministerial participation in the celebration of the Eucharist or any other ceremonies of worship; (2) celebrating the sacraments or sacramentals and receiving the sacraments; (3) exercising any ecclesiastical offices, ministries, or functions, or placing acts of governance. (Can. 1331, §1)
B Automatic Interdict
Commission of any of the following crimes results in the penalty of automatic interdict:
1) physical attack on a bishop (can. 1370, §2),
2) pretended celebration of the Eucharist by a non-priest (can. 1378, §2, 1"),
3) attempt to impart sacramental absolution or hear confession by one who cannot do so validly (can. 1378, §2, Z),
4) false accusation of the crime of solicitation in the confessional (can. 1390, §I)
5) attempted marriage, even civil, by a lay religious in perpetual vows (can. 1394, §2).
The crimes mentioned in nn. 2 and 3 result in automatic suspension, rather than interdict, if the offender is a cleric. The crimes in nn.l and 4 result in both automatic interdict and suspension if the offender is a cleric.
The interdicted is prohibited from: (I) having any ministerial participation in the celebration of the Eucharist or any other ceremonies of worship; and (2) celebrating the sacraments or sacramentals and receiving the sacraments (See can. 1332).
C Automatic Suspension
In addition to those who commit the crimes mentioned in nn. 1-4 above under interdict, the following also incur automatic suspension:
1) a cleric who attempts marriage, even civil (can. 1394, §1);
2) a cleric who is ordained by a bishop who does not have legitimate dimissorial letters. The suspension affects only the order received illicitly, not a prior order received lawfully. (See can. 1383.)
Suspension, which affects only clerics, prohibits: (1) all acts of the power of order; (2) all acts of the power of governance; (3) the exercise of all rights or functions connected with an office. (See can. 1334, §2; 1333, §1)
A cleric who is automatically suspended as a result of illicit ordination by a bishop lacking legitimate dimissorial letters is prohibited only from exercising that order, not a lower order licitly received. (See can. 1383.)
D Exceptions to Observance of Censures
If a censure prohibits the celebration of sacraments or sacramentals or placing an act of governance, the prohibition is suspended whenever it is necessary to provide for the faithful who are in danger of death. If it is an automatic censure which has not been declared, the prohibition is moreover suspended whenever the faithful request a sacrament or sacramental or an act of governance. They may make this request for any just reason at all. (Can. 1335)
If the penalty forbids the reception of the sacraments or sacramentals, the prohibition is suspended as long as the person in question is in danger of death. The obligation of observing an automatic penalty, which has not been declared and is not notorious in the place where the offender is living, is suspended totally or partially insofar as the offender is unable to observe it without the danger of grave scandal or infamy. (Can. 1352)
E Those Subject to Penalties
In general, those subject to the law are subject to a penalty if they break the law, with the exceptions noted below. A penalty binds personally, not territorially, and therefore remains in effect wherever one goes until it is remitted. (See cans. 11-13.)
A penalty cannot be incurred or inflicted unless the delict be perfectly executed according to the strict letter of the law. Laws which establish a penalty are subject to strict interpretation. (See can. 18.)
Whoever does or omits anything in attempting to commit a crime but, contrary to his or her desire, has not completed the crime, is not bound to the penalty attached by law to the completed crime, unless a law or precept should state otherwise. (Can. 1328, §1; see also can. 1328, §2)
No one is punished unless the external violation of the law or precept committed by that person is gravely imputable to him or her by reason of malice or culpability. One is bound to the penalty established by a law or precept if that person deliberately violates the law or precept. If the violation occurs as a result of a lack of due diligence the person is not punished, unless the law or precept states otherwise. If the violation is external, imputability is presumed, unless it should appear otherwise. (Can. 1321)
Those who habitually lack the use of reason, even if they seem to have been of sound mind when they violated a law or precept, are considered incapable of committing a crime. (Can. 1322)
If a law has changed after a crime is committed, that law is to be applied, whether the earlier or later, which is the more favorable to the offender. If the later law abolishes the earlier one, or at least the penalty connected with it, the penalty ceases immediately. (Can. 1313)
Accomplices who are not named in a law or precept incur an automatic penalty connected with an offense if the offense would not have been committed without their efforts and the penalty is of such a nature that it is able to affect them. Otherwise they can be punished by inflicted penalties. (Can. 1329, §2)
F Those Exempt from All Penalties
1) Anyone under 16.
2) Anyone inculpably ignorant of the law; also inadvertence to or error of the law.
3) One who acts under physical force or in virtue of a mere accident which either could not be foreseen or could not be prevented.
4) One who violates the law out of grave fear, even if only relatively grave, or out of necessity or serious inconvenience, unless the offense is intrinsically evil or brings harm to souls.
5) One who acts with due moderation in legitimate self-defense or defense of another against an unjust aggressor.
One lacking the use of reason.
A person who without fault thought that any of the circumstances in nn. 4 or 5 were present. (Can. 1323)
G Those Exempt from Automatic Penalties
1) A person having only the imperfect use of reason.
2) One lacking the use of reason due to drunkenness or another similar mental disturbance which was culpable.
3) Someone in the serious heat of passion, which nevertheless did not precede or impede all deliberation of the mind and consent of the will, provided the passion was not voluntarily excited or fostered.
4) Minors (under 18).
5) Anyone who was forced, out of serious fear, even though only relatively serious, or out of necessity or serious inconvenience, if the offense was intrinsically evil or tends to be harmful to souls.
6) One who for the sake of the legitimate protection of oneself or another acted against an unjust aggressor but did not observe due moderation.
7) One who acted against another who gravely or unjustly provoked it.
8) One who through error or culpability thought that any of the circumstances in can. 1323, nn. 4 or 5 were present.
9) One who without fault did not know that there was a penalty attached to the law or precept.
10) One who acted without full imputability, provided it remained serious. (Can. 1324, §l)
Crass, supine, or affected ignorance can never be considered in applying the prescriptions of canons 1323 and 1324. Likewise not exempting are drunkenness or other disturbances of the mind, if they are deliberately induced to perpetrate the crime or excuse it, or passion which is willfully excited or fostered. (Can. 1325)
H Remission of Automatic Penalties Not Reserved
Automatic penalties not reserved to the Apostolic See, including abortion, can be remitted by any of the following persons, provided the penalties have not been declared, i.e., the competent ecclesiastical authority has not made any public declaration that the offender has incurred a penalty automatically upon the commission of some delict:
1) All Ordinaries for their subjects; and all local Ordinaries for their subjects and those in their territory or those who committed an offense there. (See can. 1355, §2)
2) All bishops in the act of sacramental confession. (See can. 1355, §2)
3) Canons penitentiary (or their equivalent) in the sacramental forum. (See can. 508.)
4) Chaplains in hospitals, prisons, and on ships on voyages. (See can. 566, §2)
5) Any confessor in the internal sacramental forum if it would be hard on the penitent to remain in a state of serious sin for the duration necessary for the competent superior to provide the remission. This applies only to automatic excommunications and interdicts, but not suspensions. In granting the remission the confessor should enjoin the penitent with the burden of having recourse within one month to, and obeying the mandates of, any of the authorities in nn. 1-3 above, under pain of re-incidence of the penalty. Meanwhile he should impose an appropriate penance and, to the extent indicated, should impose the repair of scandal and harm. However, recourse can also be taken by the confessor without mentioning any names. (Can. 1357, §§ 1, 2)
The confessor may presume that anyone who comes to confession is finding it hard to remain in serious sin. According to the traditional commentators, even if the penitent finds it hard to remain in serious sin for one day, the above provisions may be used by the confessor. (See CLSA Comm, 917.)
6) Any priest, even one without the faculty to hear confessions, may absolve from all penalties if the penitent is in danger of death, even if an approved priest is present. (Can. 976) Should the penitent recover, recourse is not necessary unless the censure is reserved to the Apostolic See. (See can. 1357, §3.)
In the case of the automatic censure of excommunication for the crime of abortion, confessors of the mendicant religious orders and certain other institutes enjoy the privilege of absolving the censure if it has not been declared. (See Apostolic Penitentiary, instruction Legislator canonicus, private, June 29, 1990.)
J Automatic Penalties Reserved to Apostolic See
The following can remit automatic penalties reserved to the Apostolic See:
1) The Apostolic See. Recourse is had by the penitent or the confessor, without mentioning any names, to the Apostolic Penitentiary.
2) Any confessor in the internal sacramental forum if it would be hard on the penitent to remain in a state of serious sin during the time necessary to receive a remission from the Apostolic See. The conditions of canon 1357 are to be observed as described above at H, 5 with the Apostolic See being the competent authority to which recourse is made. (See can. 1357, §§ 1, 2)
3) Any priest, even one without the faculty to hear confessions, may absolve from all penalties if the person is in danger of death. If the person recovers, recourse must be made to the Apostolic See. (See cans. 976, 1357, §3.)
K Formula of Remission
When a priest, in accord with the norm of law, remits an automatic censure in the sacramental forum, the formula of absolution is not to be changed. It suffices that he intend to remit the censure as well as absolve the sins. Nevertheless, the confessor can remit the censure before he absolves the sins by using the formula given below for use outside the sacrament of penance. (See RPen, Appendix I, n.1)
When a priest, according to the norm of law, remits a censure outside the sacrament of penance, the following formula is used: "By the power granted to me, I absolve you from the bond of excommunication (suspension, interdict). In the name of the Father, and of the Son, + and of the Holy Spirit." (See ibid., n. 2.)
The remission of a penalty is a separate act from the absolution of sin. However, it suffices that a confessor who has the power to remit the penalty intend to do so at the same time he absolves from sin. With this intention, by reciting the formula of absolution the confessor simultaneously remits the penalty and absolves from the sins. A second option would be to remit the censure using the special formula above before giving absolution.
L Eastern Canon Law
It is reserved to the Apostolic See to absolve from the following sins: (1) a direct violation of the sacramental seal; and (2) absolution of an accomplice in a sin against chastity. It is reserved to the eparchial bishop to absolve from the sin of procuring a completed abortion. (CCEC,can.728)
Any reservation of the absolution from the sin lacks all force: (I) if a sick person cannot leave the house or if a spouse made the confession for the purpose of celebrating marriage; (2) if in the prudent judgment of the confessor the faculty of absolving cannot be sought from the competent authority without serious inconvenience to the penitent or without danger of violating the sacramental seal; (3) outside the boundaries of the territory in which the authority who has reserved the sin exercises his power. (CCEC, can. 792)
The Eastern canon law is considerably different from and simpler than the Latin law on the issue of reserved penalties. There are no automatic penalties in the Eastern code, so the above reserved sins (two reserved to the Apostolic See and one to the eparchial bishop) would concern the confessor more than the various penalties which must be imposed and remitted by a competent ecclesiastical authority. Among the crimes in the Eastern code, only one is reserved to the Apostolic See. The crime of using physical force against the pope or causing him some other grave injury is to be punished with a major excommunication whose remission is reserved to the pope himself. (See CCEC, can. 1445, §1.)
Four
Remission of Penalty for Abortion
Abortion, which results in automatic excommunication, is likely the crime most often encountered in the sacrament of penance, and so it is a practical example to demonstrate how a confessor should handle automatic censures. In this discussion the typical case will be assumed, i.e., not the danger of death situation and not a priest who has power to remit censures as discussed above (bishops, Ordinaries, canons penitentiary, mendicant religious, chaplains in hospitals, prisons, and on sea journeys). When the priest hears the sin of abortion confessed, he must determine whether a crime was truly committed by ascertaining certain facts from the penitent. If the answer is yes to any of the following questions, then the crime was not committed and the sin can be handled as usual.
1) Was it only an attempted abortion that did not succeed, or was it indirect?
An example of an indirect abortion would be a hysterectomy when the intention was not to abort the fetus but only to remove a diseased uterus.
2) If the penitent was an accomplice to the abortion, would the crime have been committed without the accomplice's action or advice?
For example, the doctor who directly procures the abortion might well incur the penalty; on the other hand, the assistance rendered by a nurse may not be so direct and decisive as to incur the penalty. Or a parent who advises the abortion may have incurred the penalty if the daughter would not have acted without such advice.
3) Was the penitent ignorant, through no fault of his or her own, that a penalty was attached to the law forbidding abortion?
It is not enough to know that abortion is a mortal sin. One must also know that a penalty is incurred, although precise knowledge about the nature of the penalty is not required to incur it.
4) Was the penitent under 18 at the time the crime was committed?
5) Was there inadvertence to or error of the law?
Had the penitent acted without recalling that this was an offense which resulted in a penalty? Did the penitent make a mistake about the law, e.g., thinking it applied only to the person having the abortion and not accomplices?
If the mother, e.g., intended to get an abortion, but accidentally had a fall which resulted in an abortion, she would not have incurred the penalty. It must be intentional with the result that an inviable fetus is aborted
For example, borderline mentally retarded, psychological disturbance, etc.
8) Had the penitent acted out of serious fear, even if only relatively serious, or through necessity or serious inconvenience?
Was there, e.g., a serious fear about parental or societal reaction to a pregnancy? Was it a necessity, e.g., a doctor who performs an abortion to save the life of the mother?
9) Did the penitent erroneously believe that one of the circumstances in n. 8 above was verified?
For example, did she think that having a child was a serious enough inconvenience in her circumstances to warrant an abortion when objectively it is not?
10) Did the penitent erroneously believe that the abortion was done in self-defense and therefore was justifiable?
For example, if her life was in danger, did she think an abortion was an acceptable alternative?
11) Did the person procure the abortion while lacking the use of reason due to drunkenness or another mental disturbance which was culpable but not deliberately induced to commit or excuse the offense?
12) Was the abortion induced by a person in the serious heat of passion which was not voluntarily excited or fostered?
If the answer is yes to anyone of these questions, the automatic censure of excommunication was not incurred. If the answer is no to ALL of the above questions, then the person has likely incurred an automatic excommunication. If that is the case, a bishop, an Ordinary, or a canon penitentiary (or his equivalent) can absolve the censure. However, if it would be hard on the penitent to remain in a state of serious sin during the time necessary for the competent superior to provide a remission, any confessor can remit the censure.
A good way to proceed is for the confessor to arrange for the penitent to return to him at an agreed upon time within the next month, notifying the penitent of the reason for this, namely, that he has the power only to absolve the censure temporarily but he must have recourse to someone who has the power for definitive remission. (The penitent can return either in confession or outside of it, although if he or she confesses behind the grille it should be presumed that anonymity is desired.) Before the penitent returns the confessor should request a remission from the local Ordinary, and if the confessor knows the penitent's identity, it should not be mentioned. When the penitent returns, the confessor informs the penitent of the remission. In some dioceses all confessors have the delegated faculty to remit the censure of abortion without recourse.
CHAPTER FIVE PENANCE
Remission of Censures by the Confessor
It is rare that a confessor encounters a penitent with an inflicted or declared penalty, neither of which may be remitted in the sacrament of penance by the typical confessor, except in danger of death. Thus, the treatment of penal law here will focus mainly on automatic (latae sententiae) penalties. There are three kinds of censures: excommunication, interdict, and suspension. A suspension affects clerics only.
A Automatic Excommunication
The penalty of excommunication is incurred automatically upon
commission of any of the following crimes:
1) apostasy, heresy, schism (can. 1364, §1),
2) violation of the consecrated species (can.I367),
3) physical attack on the pope (can. 1370, §1),
4) absolution of an accomplice in a sin against the sixth commandment (can. 1378, §1),
5) unauthorized ordination of a bishop, incurred by the ordaining bishop and the bishop who is ordained (can. 1382),
6) direct violation by a confessor of the seal of confession (can. 1388),
7) procuring an abortion (can. 1398),
8) by means of a technical instrument recording or divulging in the communications media what was said by a confessor or a penitent in a sacramental confession, whether performed by oneself or another. (CDF, decree Urbis et Orbis, Sept. 23, 1988, AAS 80 (1988) 1367)
Concerning the excommunication for abortion, the Pontifical Commission for the Authentic Interpretation of the Code of Canon Law decreed that an abortion is to be understood not only as the ejection of an immature fetus but also as the killing of a fetus procured in any manner and at any time from the moment of conception (See interpretation, May 23, 1988, AAS 80 (1988) 1818-19.)
The eighth penalty was promulgated in 1988. It refers to the use of a tape recorder in the confessional or similar device that can record the voice of penitent or confessor and then be divulged to the media.
N.B. The remission of the crimes in nn 2-6 is reserved to the Apostolic See.
The excommunicate is prohibited from: (1) having any ministerial participation in the celebration of the Eucharist or any other ceremonies of worship; (2) celebrating the sacraments or sacramentals and receiving the sacraments; (3) exercising any ecclesiastical offices, ministries, or functions, or placing acts of governance. (Can. 1331, §1)
B Automatic Interdict
Commission of any of the following crimes results in the penalty of automatic interdict:
1) physical attack on a bishop (can. 1370, §2),
2) pretended celebration of the Eucharist by a non-priest (can. 1378, §2, 1"),
3) attempt to impart sacramental absolution or hear confession by one who cannot do so validly (can. 1378, §2, Z),
4) false accusation of the crime of solicitation in the confessional (can. 1390, §I)
5) attempted marriage, even civil, by a lay religious in perpetual vows (can. 1394, §2).
The crimes mentioned in nn. 2 and 3 result in automatic suspension, rather than interdict, if the offender is a cleric. The crimes in nn.l and 4 result in both automatic interdict and suspension if the offender is a cleric.
The interdicted is prohibited from: (I) having any ministerial participation in the celebration of the Eucharist or any other ceremonies of worship; and (2) celebrating the sacraments or sacramentals and receiving the sacraments (See can. 1332).
C Automatic Suspension
In addition to those who commit the crimes mentioned in nn. 1-4 above under interdict, the following also incur automatic suspension:
1) a cleric who attempts marriage, even civil (can. 1394, §1);
2) a cleric who is ordained by a bishop who does not have legitimate dimissorial letters. The suspension affects only the order received illicitly, not a prior order received lawfully. (See can. 1383.)
Suspension, which affects only clerics, prohibits: (1) all acts of the power of order; (2) all acts of the power of governance; (3) the exercise of all rights or functions connected with an office. (See can. 1334, §2; 1333, §1)
A cleric who is automatically suspended as a result of illicit ordination by a bishop lacking legitimate dimissorial letters is prohibited only from exercising that order, not a lower order licitly received. (See can. 1383.)
D Exceptions to Observance of Censures
If a censure prohibits the celebration of sacraments or sacramentals or placing an act of governance, the prohibition is suspended whenever it is necessary to provide for the faithful who are in danger of death. If it is an automatic censure which has not been declared, the prohibition is moreover suspended whenever the faithful request a sacrament or sacramental or an act of governance. They may make this request for any just reason at all. (Can. 1335)
If the penalty forbids the reception of the sacraments or sacramentals, the prohibition is suspended as long as the person in question is in danger of death. The obligation of observing an automatic penalty, which has not been declared and is not notorious in the place where the offender is living, is suspended totally or partially insofar as the offender is unable to observe it without the danger of grave scandal or infamy. (Can. 1352)
E Those Subject to Penalties
In general, those subject to the law are subject to a penalty if they break the law, with the exceptions noted below. A penalty binds personally, not territorially, and therefore remains in effect wherever one goes until it is remitted. (See cans. 11-13.)
A penalty cannot be incurred or inflicted unless the delict be perfectly executed according to the strict letter of the law. Laws which establish a penalty are subject to strict interpretation. (See can. 18.)
Whoever does or omits anything in attempting to commit a crime but, contrary to his or her desire, has not completed the crime, is not bound to the penalty attached by law to the completed crime, unless a law or precept should state otherwise. (Can. 1328, §1; see also can. 1328, §2)
No one is punished unless the external violation of the law or precept committed by that person is gravely imputable to him or her by reason of malice or culpability. One is bound to the penalty established by a law or precept if that person deliberately violates the law or precept. If the violation occurs as a result of a lack of due diligence the person is not punished, unless the law or precept states otherwise. If the violation is external, imputability is presumed, unless it should appear otherwise. (Can. 1321)
Those who habitually lack the use of reason, even if they seem to have been of sound mind when they violated a law or precept, are considered incapable of committing a crime. (Can. 1322)
If a law has changed after a crime is committed, that law is to be applied, whether the earlier or later, which is the more favorable to the offender. If the later law abolishes the earlier one, or at least the penalty connected with it, the penalty ceases immediately. (Can. 1313)
Accomplices who are not named in a law or precept incur an automatic penalty connected with an offense if the offense would not have been committed without their efforts and the penalty is of such a nature that it is able to affect them. Otherwise they can be punished by inflicted penalties. (Can. 1329, §2)
F Those Exempt from All Penalties
1) Anyone under 16.
2) Anyone inculpably ignorant of the law; also inadvertence to or error of the law.
3) One who acts under physical force or in virtue of a mere accident which either could not be foreseen or could not be prevented.
4) One who violates the law out of grave fear, even if only relatively grave, or out of necessity or serious inconvenience, unless the offense is intrinsically evil or brings harm to souls.
5) One who acts with due moderation in legitimate self-defense or defense of another against an unjust aggressor.
One lacking the use of reason.
A person who without fault thought that any of the circumstances in nn. 4 or 5 were present. (Can. 1323)
G Those Exempt from Automatic Penalties
1) A person having only the imperfect use of reason.
2) One lacking the use of reason due to drunkenness or another similar mental disturbance which was culpable.
3) Someone in the serious heat of passion, which nevertheless did not precede or impede all deliberation of the mind and consent of the will, provided the passion was not voluntarily excited or fostered.
4) Minors (under 18).
5) Anyone who was forced, out of serious fear, even though only relatively serious, or out of necessity or serious inconvenience, if the offense was intrinsically evil or tends to be harmful to souls.
6) One who for the sake of the legitimate protection of oneself or another acted against an unjust aggressor but did not observe due moderation.
7) One who acted against another who gravely or unjustly provoked it.
8) One who through error or culpability thought that any of the circumstances in can. 1323, nn. 4 or 5 were present.
9) One who without fault did not know that there was a penalty attached to the law or precept.
10) One who acted without full imputability, provided it remained serious. (Can. 1324, §l)
Crass, supine, or affected ignorance can never be considered in applying the prescriptions of canons 1323 and 1324. Likewise not exempting are drunkenness or other disturbances of the mind, if they are deliberately induced to perpetrate the crime or excuse it, or passion which is willfully excited or fostered. (Can. 1325)
H Remission of Automatic Penalties Not Reserved
Automatic penalties not reserved to the Apostolic See, including abortion, can be remitted by any of the following persons, provided the penalties have not been declared, i.e., the competent ecclesiastical authority has not made any public declaration that the offender has incurred a penalty automatically upon the commission of some delict:
1) All Ordinaries for their subjects; and all local Ordinaries for their subjects and those in their territory or those who committed an offense there. (See can. 1355, §2)
2) All bishops in the act of sacramental confession. (See can. 1355, §2)
3) Canons penitentiary (or their equivalent) in the sacramental forum. (See can. 508.)
4) Chaplains in hospitals, prisons, and on ships on voyages. (See can. 566, §2)
5) Any confessor in the internal sacramental forum if it would be hard on the penitent to remain in a state of serious sin for the duration necessary for the competent superior to provide the remission. This applies only to automatic excommunications and interdicts, but not suspensions. In granting the remission the confessor should enjoin the penitent with the burden of having recourse within one month to, and obeying the mandates of, any of the authorities in nn. 1-3 above, under pain of re-incidence of the penalty. Meanwhile he should impose an appropriate penance and, to the extent indicated, should impose the repair of scandal and harm. However, recourse can also be taken by the confessor without mentioning any names. (Can. 1357, §§ 1, 2)
The confessor may presume that anyone who comes to confession is finding it hard to remain in serious sin. According to the traditional commentators, even if the penitent finds it hard to remain in serious sin for one day, the above provisions may be used by the confessor. (See CLSA Comm, 917.)
6) Any priest, even one without the faculty to hear confessions, may absolve from all penalties if the penitent is in danger of death, even if an approved priest is present. (Can. 976) Should the penitent recover, recourse is not necessary unless the censure is reserved to the Apostolic See. (See can. 1357, §3.)
In the case of the automatic censure of excommunication for the crime of abortion, confessors of the mendicant religious orders and certain other institutes enjoy the privilege of absolving the censure if it has not been declared. (See Apostolic Penitentiary, instruction Legislator canonicus, private, June 29, 1990.)
J Automatic Penalties Reserved to Apostolic See
The following can remit automatic penalties reserved to the Apostolic See:
1) The Apostolic See. Recourse is had by the penitent or the confessor, without mentioning any names, to the Apostolic Penitentiary.
2) Any confessor in the internal sacramental forum if it would be hard on the penitent to remain in a state of serious sin during the time necessary to receive a remission from the Apostolic See. The conditions of canon 1357 are to be observed as described above at H, 5 with the Apostolic See being the competent authority to which recourse is made. (See can. 1357, §§ 1, 2)
3) Any priest, even one without the faculty to hear confessions, may absolve from all penalties if the person is in danger of death. If the person recovers, recourse must be made to the Apostolic See. (See cans. 976, 1357, §3.)
K Formula of Remission
When a priest, in accord with the norm of law, remits an automatic censure in the sacramental forum, the formula of absolution is not to be changed. It suffices that he intend to remit the censure as well as absolve the sins. Nevertheless, the confessor can remit the censure before he absolves the sins by using the formula given below for use outside the sacrament of penance. (See RPen, Appendix I, n.1)
When a priest, according to the norm of law, remits a censure outside the sacrament of penance, the following formula is used: "By the power granted to me, I absolve you from the bond of excommunication (suspension, interdict). In the name of the Father, and of the Son, + and of the Holy Spirit." (See ibid., n. 2.)
The remission of a penalty is a separate act from the absolution of sin. However, it suffices that a confessor who has the power to remit the penalty intend to do so at the same time he absolves from sin. With this intention, by reciting the formula of absolution the confessor simultaneously remits the penalty and absolves from the sins. A second option would be to remit the censure using the special formula above before giving absolution.
L Eastern Canon Law
It is reserved to the Apostolic See to absolve from the following sins: (1) a direct violation of the sacramental seal; and (2) absolution of an accomplice in a sin against chastity. It is reserved to the eparchial bishop to absolve from the sin of procuring a completed abortion. (CCEC,can.728)
Any reservation of the absolution from the sin lacks all force: (I) if a sick person cannot leave the house or if a spouse made the confession for the purpose of celebrating marriage; (2) if in the prudent judgment of the confessor the faculty of absolving cannot be sought from the competent authority without serious inconvenience to the penitent or without danger of violating the sacramental seal; (3) outside the boundaries of the territory in which the authority who has reserved the sin exercises his power. (CCEC, can. 792)
The Eastern canon law is considerably different from and simpler than the Latin law on the issue of reserved penalties. There are no automatic penalties in the Eastern code, so the above reserved sins (two reserved to the Apostolic See and one to the eparchial bishop) would concern the confessor more than the various penalties which must be imposed and remitted by a competent ecclesiastical authority. Among the crimes in the Eastern code, only one is reserved to the Apostolic See. The crime of using physical force against the pope or causing him some other grave injury is to be punished with a major excommunication whose remission is reserved to the pope himself. (See CCEC, can. 1445, §1.)
Four
Remission of Penalty for Abortion
Abortion, which results in automatic excommunication, is likely the crime most often encountered in the sacrament of penance, and so it is a practical example to demonstrate how a confessor should handle automatic censures. In this discussion the typical case will be assumed, i.e., not the danger of death situation and not a priest who has power to remit censures as discussed above (bishops, Ordinaries, canons penitentiary, mendicant religious, chaplains in hospitals, prisons, and on sea journeys). When the priest hears the sin of abortion confessed, he must determine whether a crime was truly committed by ascertaining certain facts from the penitent. If the answer is yes to any of the following questions, then the crime was not committed and the sin can be handled as usual.
1) Was it only an attempted abortion that did not succeed, or was it indirect?
An example of an indirect abortion would be a hysterectomy when the intention was not to abort the fetus but only to remove a diseased uterus.
2) If the penitent was an accomplice to the abortion, would the crime have been committed without the accomplice's action or advice?
For example, the doctor who directly procures the abortion might well incur the penalty; on the other hand, the assistance rendered by a nurse may not be so direct and decisive as to incur the penalty. Or a parent who advises the abortion may have incurred the penalty if the daughter would not have acted without such advice.
3) Was the penitent ignorant, through no fault of his or her own, that a penalty was attached to the law forbidding abortion?
It is not enough to know that abortion is a mortal sin. One must also know that a penalty is incurred, although precise knowledge about the nature of the penalty is not required to incur it.
4) Was the penitent under 18 at the time the crime was committed?
5) Was there inadvertence to or error of the law?
Had the penitent acted without recalling that this was an offense which resulted in a penalty? Did the penitent make a mistake about the law, e.g., thinking it applied only to the person having the abortion and not accomplices?
If the mother, e.g., intended to get an abortion, but accidentally had a fall which resulted in an abortion, she would not have incurred the penalty. It must be intentional with the result that an inviable fetus is aborted
For example, borderline mentally retarded, psychological disturbance, etc.
8) Had the penitent acted out of serious fear, even if only relatively serious, or through necessity or serious inconvenience?
Was there, e.g., a serious fear about parental or societal reaction to a pregnancy? Was it a necessity, e.g., a doctor who performs an abortion to save the life of the mother?
9) Did the penitent erroneously believe that one of the circumstances in n. 8 above was verified?
For example, did she think that having a child was a serious enough inconvenience in her circumstances to warrant an abortion when objectively it is not?
10) Did the penitent erroneously believe that the abortion was done in self-defense and therefore was justifiable?
For example, if her life was in danger, did she think an abortion was an acceptable alternative?
11) Did the person procure the abortion while lacking the use of reason due to drunkenness or another mental disturbance which was culpable but not deliberately induced to commit or excuse the offense?
12) Was the abortion induced by a person in the serious heat of passion which was not voluntarily excited or fostered?
If the answer is yes to anyone of these questions, the automatic censure of excommunication was not incurred. If the answer is no to ALL of the above questions, then the person has likely incurred an automatic excommunication. If that is the case, a bishop, an Ordinary, or a canon penitentiary (or his equivalent) can absolve the censure. However, if it would be hard on the penitent to remain in a state of serious sin during the time necessary for the competent superior to provide a remission, any confessor can remit the censure.
A good way to proceed is for the confessor to arrange for the penitent to return to him at an agreed upon time within the next month, notifying the penitent of the reason for this, namely, that he has the power only to absolve the censure temporarily but he must have recourse to someone who has the power for definitive remission. (The penitent can return either in confession or outside of it, although if he or she confesses behind the grille it should be presumed that anonymity is desired.) Before the penitent returns the confessor should request a remission from the local Ordinary, and if the confessor knows the penitent's identity, it should not be mentioned. When the penitent returns, the confessor informs the penitent of the remission. In some dioceses all confessors have the delegated faculty to remit the censure of abortion without recourse.
Subscribe to:
Posts (Atom)