Sacrament of penance and reconciliation

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Sacrament of penance and reconciliation

  1. 1. What does it mean??is a sacrament of the New Law instituted by Christ inwhich forgiveness of sins committed after baptism isgranted through the priests absolution to those who,with TRUE sorrow confess their sins and promise tosatisfy for the same.The word penance derives from OldFrench and Latin poenitentia, both of which derive fromthe same root meaning repentance, the desire to beforgiven
  2. 2. What is it??This is the sacrament where the church celebrates the priests ability (wearing the purple stole); on behalf of the community and Holy Spirit, to forgive the sins of those who have turned away from God.Through this the penitent receives:  Healing  Renewal
  3. 3. Who does it involve?• It involves the priest and the penitent.• The priest is in-charge of healing the penitent• It is up to the person to realise they have done wrong and confess• The priest forgives their sins and gives them penance to pray to God allowing God to forgive them
  4. 4. What does it involve?• It involves understanding and sorrow• Through the elements of reconciliation, the penitent must be aware of their sin and want to mend their relationship with God through penance• The priest must be understanding of the penitent’s sin and help them start from a fresh beginning.
  5. 5. Why is it important?• The priest is able to counsel and encourage the penitent for the healing power of God• It is an act of worship where we praise God for his Mercy• It reminds us of sin and how God will forgive us no matter what the situation is• It reminds us that we are loved by both God and the community
  6. 6. Question :Why confess my sins? And why confess to a priest? Why notconfess directly to God, since God has already forgiven meanyway?Answer:From Gods point of view: There is no reason.But from our point of view: As human beings who do not live in ourminds alone, we need to externalize bodily with words, signs andgestures what is in our minds and heart. We need to see, hear andfeel forgiveness not just think about it.
  7. 7. Answer:We confess to a priest because that is the wayJesus instigated the sacrament. It is at hiscommand that we confess to one another. Whenwe sin against the Father our sins also affect ourChristian family. Confessing sins to a priest issomething that was a universal practice andnever debated in the Early Church.
  8. 8. No Catholic believes that a priest, has power toforgive sins. This power belongs to God alone; butHe can and does exercise it through theministration of men.Since He has seen fit to exercise it by means ofthis sacrament, it cannot be said thatthe Church or the priest interferes betweenthe soul and God; on the contrary, penance is theremoval of the one obstacle that keepsthe soul away from God.
  9. 9. A JourneyHome toGOD
  10. 10. Gods reconciling work in us doesnt happen inan instant. Reconciliation is often a long,sometimes painful process. It is a journey notconfined to, but completed in, sacramentalcelebration.It is a round-trip journey away from our homewith God and back again that can be summedup in terms of three Cs:conversion, confession and celebration—and inthat order.
  11. 11. In the past the order was different: Receiving thesacrament meant beginning with a recitation ofsins (confession). Then we expressed our sorrowwith an Act of Contrition, agreed to make somesatisfaction for our sins by accepting ourpenance, and resolved to change our ways(conversion). Celebration was seldom, if ever,part of the process.
  12. 12. The Parable of the Prodigal Son can help usunderstand the stages in our journey toreconciliation—and the order in whichthey occur. This helps us see why thetheology of the new Rite of Reconciliationsuggests a reordering in the pattern that wewere familiar with in the past.
  13. 13. CONVERSION: An on going processThe conversion process begins with a "coming to onessenses," with a realization that all is not right with ourvalues and style of life. Prompted by a faith response toGods call, conversion initiates a desire for change.Change is the essence of conversion. Shuv, the OldTestament term for conversion, suggests a physicalchange of direction; metanoia, the term the NewTestament uses, suggests an internal turnabout, achange of heart that is revealed in ones conduct.
  14. 14. CONFESSION: Externalizing what is withinConfession, one aspect of the sacrament which used toreceive the greatest emphasis, is now seen as just onestep in the total process. Confession of sin can only besincere if it is preceded by the process of conversion. Itis actually the external expression of the interiortransformation that conversion has brought about in us.It is a much less significant aspect of the sacramentthan we made it out to be in the past. This does notmean that confession is unimportant—only that it isnot the essence of the sacrament.
  15. 15. Some things thatshould be cleared upto better understandthe Sacrament ofReconciliation
  16. 16. ONE:Penance is not a mere human invention devised bythe Church to secure power over consciences or torelieve the emotional strain of troubled souls; it is theordinary means appointed by Christ for the remissionof sin.Man indeed is free to obey or disobey, but once hehas sinned, he must seek pardon not on conditions of hisown choosing but on those which God has determined,and these for the Christian are embodied inthe Sacrament of Penance
  17. 17. Two:It is not true that for the Catholic the mere"telling of ones sins" suffices to obtain theirforgiveness.Without sincere sorrow and purpose ofamendment, confession avails nothing, thepronouncement of absolution is of no effect,and the guilt of the sinner is greater thanbefore.
  18. 18. Three:While this sacrament as a dispensation of Divine mercyfacilitates the pardoning of sin, it by no meansrenders sin less hateful or its consequences less dreadful tothe Christian mind; much less does it imply permission tocommit sin in the future.In paying ordinary debts, for example, by monthlysettlements, the intention of contracting new debts with thesame creditor is perfectly legitimate; a similar intention onthe part of him who confesses his sins would not only bewrong in itself but would nullify the sacrament and preventthe forgiveness of sins then and there confessed.
  19. 19. END

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