NZ bishops looked at Rite III Reconciliation

by MICHAEL OTTO
In recent years, New Zealand’s bishops have received requests from within New Zealand inviting them to look again at the parameters governing the application of general absolution.
One such request acknowledged the requirement that those Catholics who do receive a general absolution and are conscious of grave sin make an integral confession at the earliest opportunity. But the request referred to Catholics who are conscious of their sinfulness and in need of grace, but do not have grave sin to confess.
The bishops’ immediate reaction then was that they did not have the authority, as a bishops’ conference, or as individual bishops, to give a blanket permission for every parish to have a general absolution during Lent and Advent.
But because this is a significant pastoral issue, the bishops did seek advice and this was given in confidential briefing papers.
NZ Catholic understands that the papers noted that local bishops do have a certain discretion to authorise the use of general absolution in particular scenarios. A brief theological reflection was presented that covered some of the challenges to the Church’s present teaching in that area.
Anecdotal evidence was noted of a real sensus fidelium (sense of the faithful) around general absolution, given the enthusiasm with which it has been received when it has been previously used.
But, it was concluded, the use of general absolution in parishes during Lent and Advent as requested would not be possible under current canon law.
It was accepted that canon law and Church teaching allow a slight opening of the door with regard to general absolution, but such optimism was cautious. Examples cited include very elderly people in residential care where privacy is problematic and penitents might have problems
remembering past events.
An annual retreat of a group of elderly religious might be another occasion where it is morally certain no one participating is capable of grave sin.
Another recommendation was that the bishops explore the possibility of a faculty for giving general absolution renewed for those priests who are port chaplains.
Such a faculty was granted experimentally for three years in the 1990s.
The bishops were also exhorted to encourage a renewed catechesis on what constitutes a “perfect act of contrition”, as covered in canon 916.
“Anyone who is conscious of grave sin may not celebrate Mass or receive the Body of the Lord without previously having been to sacramental confession, unless there is a grave reason and there is no opportunity to confess; in this case, the person is to remember the obligation to make a perfect act of contrition, which includes the resolve to go to confession as soon as possible” (Canon 916).
In his book Canon Law in Action published earlier this year, Msgr Brendan Daly gave the example of a Rite II Reconciliation where there are too few confessors to hear the confessions of those present.
“In this case, the priest could lead the congregation in making a perfect act of contrition… the perfect act of contrition would provide for those in grave sin until they had an opportunity to confess,” Msgr Daly wrote.
He added that it is “very difficult to get penitents to meet the conditions” required for general absolution.
But when an “act of perfect contrition is used, it is much easier for people to understand and accept the need for individual, integral confession”.
The briefing papers observed that there is an evolutionary process, albeit a slow one, at work as regards the way in which the Church celebrates the sacrament of Reconciliation.
It was stated that the last word has not been said and that in the last analysis it is Jesus who guides the Church.

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  1. Leo says

    It might be thought that wider application of the Third Rite would be in accord with the professed emphasis of Pope Francis on mercy.
    However, mercy is a principle subsidiary to justice, and God does not forgive without confession and contrition.
    Regrettably, the multitude of concessions already made by our bishops to relax the practice of the Faith (e.g., moving Ascension Thursday to a Sunday) has served neither to retain nor attract practitioners. No pain, no gain – people perceive that if it’s easy it’s not achieving much, so why bother ?
    There are many illustrations of where the practice of the Faith is flourishing when a rigorous practice is expected.

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