Someone asked tonight, "whatever happened to 'General Absolution'". I couldn't help thinking that I'd had this very discussion just a few days ago.
Many people in this part of the world were well acquainted with the Third Form of the celebration of the Sacrament of Reconciliation (the one that became known as General Absolution), so much so that they thought that the other forms were passé. Then there was a clarification from the powers that be, and the 'frequent' use of the Third Form of Reconciliation became less and less 'frequent'.
In fact, the First Form of the Sacrament, the one that is preferred as the norm should be private confession in the presence of a priest. This is the form that we have returned to over the past couple of years, but there are two other Forms that are also accepted. Form II involves the celebration of a Penitential Service, usually in the form of a Liturgy of the Word which precedes the invitation to celebrate one-on-one confessions with a priest, and Form III is the one that has been known as General Absolution.
Form III is still permitted in some circumstances, as it has always been permitted, mostly in cases where it would be impossible for a priest (or a group of priests) to hear the confessions of the gathered faithful in a reasonable length of time. As such, it is still permissible to 'invoke' the use of Form III if we unexpectedly find ourselves in such a situation, as in the case of a Penitential Liturgy where some of the invited priests are not able to attend, due to inclement weather, or other unforeseen circumstances. In this case, it is enough for the Presider to explain to the gathered community that he is 'invoking' the Third Form of Reconciliation.
As a ritual, Form III is exactly the same as Form II; there are introductory rites (song, greeting and opening prayer), a Liturgy of the Word with homily and an examination of conscience, the Rite of Reconciliation with a general confession, for example, the Confiteor, a litany or appropriate song, the Lord’s Prayer, followed by individual confession and absolution. If you are one of the few to have stayed in church after confession, the rite concludes with a proclamation of praise for God’s mercy, a concluding prayer of thanksgiving and a blessing and dismissal. The differences between Form II and Form III are: the inclusion of an instruction about the ritual, a questioning of intent and symbolic gesture, and the proclamation of the general absolution. The instruction for Form III reads thus:
After the homily or as part of the homily, the priest explains to the faithful who wish to receive general absolution that they should be properly disposed. Each one should repent of his sins and resolve to turn away from these sins, to make up for any scandal and harm he may have caused, and to confess individually at the proper time each of the serious sins which cannot now be confessed. Some form of satisfaction should be proposed to all, and each individual may add something if he desires (Rite of Penance 60).
The introduction to Form III contains two reasons why general confession and absolution may be used instead of the other two forms: 1) danger of death with insufficient time for individual confession, and 2) a serious need is present, for example, if there are not enough confessors for the number of penitents.
Regarding the second condition comes a horde of “howevers.” The first “however”: This form can be used only if, through no fault of their own, the penitents cannot receive the sacrament anywhere else for a long time and cannot receive communion (which forgives sins also). The second “however”: This rite cannot be used just when there is a question of numbers of penitents, for example, at a great festival or pilgrimage like World Youth Day. The third “however”: The bishop must make the decision, in consultation with the other members of his “episcopal conference”, if and when it is acceptable to celebrate this form. The fourth “however”: The penitents must be instructed that Form III is not the proper norm for confession. The fifth (and probably most important) “however”: Those receiving general absolution must make an individual confession within one year for any serious sins.
More info about the Sacrament of Reconciliation to help with continued research.
Many people in this part of the world were well acquainted with the Third Form of the celebration of the Sacrament of Reconciliation (the one that became known as General Absolution), so much so that they thought that the other forms were passé. Then there was a clarification from the powers that be, and the 'frequent' use of the Third Form of Reconciliation became less and less 'frequent'.
In fact, the First Form of the Sacrament, the one that is preferred as the norm should be private confession in the presence of a priest. This is the form that we have returned to over the past couple of years, but there are two other Forms that are also accepted. Form II involves the celebration of a Penitential Service, usually in the form of a Liturgy of the Word which precedes the invitation to celebrate one-on-one confessions with a priest, and Form III is the one that has been known as General Absolution.
Form III is still permitted in some circumstances, as it has always been permitted, mostly in cases where it would be impossible for a priest (or a group of priests) to hear the confessions of the gathered faithful in a reasonable length of time. As such, it is still permissible to 'invoke' the use of Form III if we unexpectedly find ourselves in such a situation, as in the case of a Penitential Liturgy where some of the invited priests are not able to attend, due to inclement weather, or other unforeseen circumstances. In this case, it is enough for the Presider to explain to the gathered community that he is 'invoking' the Third Form of Reconciliation.
As a ritual, Form III is exactly the same as Form II; there are introductory rites (song, greeting and opening prayer), a Liturgy of the Word with homily and an examination of conscience, the Rite of Reconciliation with a general confession, for example, the Confiteor, a litany or appropriate song, the Lord’s Prayer, followed by individual confession and absolution. If you are one of the few to have stayed in church after confession, the rite concludes with a proclamation of praise for God’s mercy, a concluding prayer of thanksgiving and a blessing and dismissal. The differences between Form II and Form III are: the inclusion of an instruction about the ritual, a questioning of intent and symbolic gesture, and the proclamation of the general absolution. The instruction for Form III reads thus:
After the homily or as part of the homily, the priest explains to the faithful who wish to receive general absolution that they should be properly disposed. Each one should repent of his sins and resolve to turn away from these sins, to make up for any scandal and harm he may have caused, and to confess individually at the proper time each of the serious sins which cannot now be confessed. Some form of satisfaction should be proposed to all, and each individual may add something if he desires (Rite of Penance 60).
The introduction to Form III contains two reasons why general confession and absolution may be used instead of the other two forms: 1) danger of death with insufficient time for individual confession, and 2) a serious need is present, for example, if there are not enough confessors for the number of penitents.
Regarding the second condition comes a horde of “howevers.” The first “however”: This form can be used only if, through no fault of their own, the penitents cannot receive the sacrament anywhere else for a long time and cannot receive communion (which forgives sins also). The second “however”: This rite cannot be used just when there is a question of numbers of penitents, for example, at a great festival or pilgrimage like World Youth Day. The third “however”: The bishop must make the decision, in consultation with the other members of his “episcopal conference”, if and when it is acceptable to celebrate this form. The fourth “however”: The penitents must be instructed that Form III is not the proper norm for confession. The fifth (and probably most important) “however”: Those receiving general absolution must make an individual confession within one year for any serious sins.
More info about the Sacrament of Reconciliation to help with continued research.
3 comments:
I have yet to find where in the Bible it is said that we MUST confess our sins to a priest... And until I do, I think I'll keep my sins between me and God, thank you very much. No offence.
Our place in this world is one of humanity and humans make mistakes. To admit your errors nightly (or occasionally) to your Higher Power is admirable, but do you have ears that will listen for His forgiveness?
Regular confession to a consistent Priest develops a relationship with that Confessor who can help you to learn from wrong-doings and encourage you to do better next time.
The second part of confession is forgiveness. To hear your Priest, acting on behalf of God say, "I forgive you," is a healing experience. Each of us can use a little forgiveness every now and then.
No one likes to admit that they are wrong, but as the saying goes, "A little confession is good for the soul."
Won't you give it one more try?
You raise good points - and if the experience is good for you, I am happy. I used to have the same trust and idealism - however, years ago, I had a bad experience... a VERY bad experience, actually which will forever make me doubt the value of this sacrament - and the integrity of some priests.
I have forgiven - but will never forget. And I will trust God only to forgive me of sins I have committed instead of insisting on those I have not....
And just to be clear, this has nothing to do with Father Tony. I'm sure he ministers to his flock with integrity and respect.
Post a Comment