Pope Francis recalled it in his recent book-interview The name of God is mercyThe most important experience that a believer should live in this Jubilee Year of Mercy is "allow Jesus to meet you, approaching the confessional with confidence". We spoke with the current Major Penitentiary of the Holy See about how priests and laity can contribute to the practice of confession.
In the Year of Mercy, it will be central for the faithful to have recourse to the specific sacrament of God's mercy, confession. But should we not deepen the idea of forgiveness, the reality of sin and the necessary reconciliation with our brothers and sisters?
-Certainly, the fundamental issue in a Jubilee is always "conversion" and, therefore, the protagonist is sacramental confession. For us, pilgrims in this world and sinners, the discourse on mercy would be in vain if it did not lead to confession, through which the fresh and regenerating waters of divine mercy flow.
All of us pastors must show pastoral charity eminently by our generous availability to hear confessions, by welcoming the faithful and by being assiduous penitents ourselves. Education for a good confession begins with the formation of children's consciences in preparation for their first Holy Communion.
Wherever there is a crisis in the frequency of this fundamental sacrament, it must be said that the crisis is "in capite", in the head; it is a crisis of faith. To go to confession it is necessary to have a sense of sin, because the first way to resist evil is to know how to recognize it, and to call it by its name: "sin".
Looking at the crucifix we can perceive what sin is and what love is. But such a gaze requires inner silence, sincerity with oneself, eliminating preconceived schemes and prejudices, commonplaces that, by breathing them in the air, by osmosis have progressively become embedded in us.
Crossing the Holy Door, the end of a journey or pilgrimage, has its "logical" end in reconciliation. And this is a condition for gaining the Jubilee indulgence.
-Normally we arrive at the threshold of the Holy Door after a pilgrimage, long or short. It disposes one's spirit during the journey, during which one is reminded of the pilgrim nature of the Church in time, and makes us understand the meaning of our own life. During the pilgrimage we meditate, pray, dialogue with the Lord of mercy, make an examination of conscience, ask for the grace of conversion. Among other things, in this way we also become aware of the inescapable communitarian dimension and understand that reconciliation with God also implies reconciliation with our brothers and sisters, which is the consequence of the first.
And one crosses the Gate that symbolizes the Savior Himself, which is the true gate through which one enters the holy fold of God. For it is not simply a matter of fulfilling a rite, a ceremony; it requires contrition of heart, turning away from sin, even venial sin, profession of faith, prayer for the intentions of the Supreme Pontiff, and then access to sacramental confession and Eucharistic communion.
What are the main reasons that the practice of confession has declined in recent decades?
Above all, we must consider the general context of society and the so-called "challenges" to which we have not always been able to give the right and timely response.
Other relevant causes are rooted, in my opinion, in a crisis of faith which, in turn, is due in large part to theologically weak pastoral action. Hence the progressive loss of the sense of sin and of the horizon of eternal life. Perhaps too much pastoral work has been done on the basis of slogans and intellectualism, and this has distanced confessors and penitents from the confessional.
How could the practice of confession be recovered?
-It is a question of the general framework of pastoral care. It should be remembered that pastoral care is the noblest of the attentions that the Church seeks, but if it is to be realistic and effective, it must leave its hands free to the Holy Spirit, through whom the practical translation of authentic doctrine must be carried out. This is the only way to guarantee that the actions of the Good Shepherd will be carried out.
When there is this guarantee, then the most fruitful and healthy creativity can take place, taking into account places, environments, cultures, ages, categories, possibilities, etc., but always on the basis of the unity of faith.
From Rome, you will have a very enriching overview. Do you think that the time dedicated by priests to the confessional is sufficient?
-In general, the time spent is certainly scarce. There is too much tendency to do thousands of things, thousands of activities. What is important, however, is to reconcile people with God and with their neighbor; to promote peace of conscience and, therefore, family and social peace; to combat corruption; to encourage the frequent reception of Holy Communion with the proper - and therefore fruitful - dispositions.
In many places priests are numerically scarce in relation to the needs of evangelization, but, for this very reason, it is necessary to choose priorities well; and among these, availability to hear confessions occupies a privileged place.
How can priests be better confessors? What effort and disposition are asked of them in this Year?
-In this regard, I would like to point out that the spiritual and pastoral life of the priest, like that of his lay and religious brothers and sisters, depends for its quality and fervor on the assiduous and conscientious personal practice of the sacrament of penance. In a priest who rarely or badly goes to confession, his being a priest and his being a priest would soon suffer, as would the community of which he is pastor.
In allowing oneself to be forgiven, one also learns to forgive others. This Year of Mercy can also be providential in leading seminarians to become good confessors, and in promoting pastoral programs: putting into practice in the dioceses wise initiatives such as making known the schedules of confessions; collaborating in every pastoral zone; promoting, especially during Lent and Advent, community penitential celebrations with personal confession and absolution; paying attention so that there are schedules more adapted to the different categories of people.
During this Year, the Pope has granted all priests the faculty to absolve the censure of excommunication for the sin of abortion. How should the priest act in these special cases?
-On this point, it is important to clarify ideas, because there is great confusion in public opinion.
Absolution for the sin of abortion is not reserved to the Pope, but to the bishop (cf. canon 134 § 1), who can delegate it to other subjects and to the diocesan penitentiary (cf. canon 508 § 1), to chaplains in the places he serves, in prisons and on sea voyages (cf. canon 566 § 2). Priests belonging to mendicant Orders (Franciscans, Dominicans, etc.) also enjoy this faculty. All priests are also empowered to do so, indistinctly in cases of danger of death (cf. can. 976). In many dioceses this faculty is conferred on all parish priests; in others, on all priests during the seasons of Advent and Lent; and in others, on all priests if they see a grave discomfort in the confessor, in case he is not absolved.
In any case, it is also good to know that the penitent is not subject to excommunication if the crime of abortion was committed before the age of 18, if he did not know that a penalty was attached to such a sin, if his mind was not fully lucid or if his will was not fully free (think of a serious fear or a poor use of reason).
In any case, it is clear that the confessor will know how to welcome with kindness, will know how to listen, will know how to console, will know how to direct towards respect for life, will know how to open horizons of repentance, of resolutions for the future and of joy in tasting forgiveness, the mercy of God. On this horizon will spontaneously emerge the desire for reparation, and then the priest himself will know how to complete, with his prayer and penance, the response of love to the God of mercy.
When people come to confession who live in an irregular marriage situation, how should they be treated? In some cases they will not be able to absolve them....
-I always emphasize that in welcoming and listening, the utmost gentleness and attention should be given. The very fact that these people come to the confessional is revealed as something positive.
It is not possible in these few lines to give an exhaustive answer. It would be necessary to distinguish between those who are in an "irregular" marital situation (divorced and remarried, those who live together without being married, or those who are married only civilly) and those who are in a "difficult" marital situation (separated and divorced). The difference is essential, in that those in difficult marital situations are only in danger of falling into a state objectively contrary to the law of the Church.
Certainly, when the confessor is unable to give absolution, he should offer understanding, act in such a way that bridges are not broken, guarantee his prayer to these persons, make himself always available to listen, encourage prayer, make them understand the preciousness of participating in the festive Holy Mass, make them understand the wonder of reading the Word of God, as well as of the visit to the Blessed Sacrament for a heart-to-heart dialogue with Jesus; open the possibility of participating in prayer groups or groups dedicated to works of mercy.
He must then be clear in saying that they should not feel outside the Church; they have never been excommunicated. Perhaps there is a misunderstanding about this, which it is good to clarify, and it is also good to make clear the reason for their exclusion from the reception of the Eucharist. From my experience as a confessor - and I confess assiduously - it has never happened to me that persons belonging to the above-mentioned categories have not thanked me and asked to be allowed to return.
Regarding the way of living today the particular liturgical aspects of this sacrament, which ones could be more cared for, known or valued?
-There is a Ritual for this sacrament, the use of which has become obligatory since April 21, 1974, which should be respected, appreciated and a way should be found to illustrate it to the faithful. In using it and making it the object of catechesis, both the individual and communitarian aspects should be kept in mind.
Since it is not a rigid ceremonial, one must act in a sacred manner, knowing that one is administering the most precious Blood of the Redeemer, that here the protagonist is not the priest who confesses, but Jesus, the Good Shepherd, and that the priest, therefore, must be only the reflection of the Good Shepherd, the channel of transmission of the fresh and regenerating waters of merciful Love. Also the dress of the confessor should be in keeping with the one who administers a sacrament. Normally, the confessional, located in the church and equipped with a grille that ensures maximum respect for the faithful, should be used. All this is regulated by canon 964 of the Code of Canon Law.
Of course, there can be other particular cases, for example, on the occasion of a youth camp, etc. It happened to me recently that I had to confess during a flight and also at an airport; both are excellent occasions that I would not have had if I did not always wear ecclesiastical dress, which places me in a permanent condition of service.
How will the Pope's initiative "24 hours for the Lord" be experienced in Rome from March 4 to 5? What will it consist of? How can we prepare for this appointment with God's mercy throughout the world?
-In Rome, it will begin in St. Peter's Basilica with a communal penitential celebration (Liturgy of the Word, homily, silence for meditation and examination of conscience, individual confession of those present in various confessionals, and common thanksgiving to the Father of mercy). Afterwards, the Blessed Sacrament will be exposed in all the churches chosen. Confessors will be available at any time of the day during these 24 hours.
The initiative is being very well accepted, especially by young people. The fact that all the dioceses are responding to such an invitation also educates in a deep sense of ecclesiality. It will also be a privileged occasion to illustrate the beauty of the communion of saints.
A frequent problem for confessors is the lack of preparation of penitents, which causes some confessions to drag on unnecessarily. What would you recommend to the confessor to welcome the faithful, but without going on too long and discouraging others who are waiting their turn?
-The faithful should be led to a good confession from the moment of their first Communion; then the difference between a conversation, spiritual direction and sacramental confession should be explained. It is useful to have pamphlets or printed material with outlines of the examination of conscience, if possible differentiated by age, etc., available in advance.
The confessor himself should strive not to chatter, but to speak with sobriety, clarity and gentleness, and to go to the essentials and help the penitent to go to the essentials, without making him feel uncomfortable. It is good to seek balance and prudence, and if a queue has formed, to tell the penitent that later or even after the queue is over, he will be able to listen to him at greater length.
