News Scrapbook 1969-1971

THE SOUTHERN CROSS, THURSDAY, MARCH 18, 1971 Pa1a 5 ease!

nswer from his family? Or from a Spirit is the

Can a person totally turn from God in a single act (mortal sin) or is it a series of acts or attitudes that culminate in such a sin? - Can a child commit a serious sin? - What value does confession have if a person has not committed a mortal sin?

that he approach the sacrament of penance (confession) before he receives any of the other sacraments, especially the Eucharist. This legislation is rooted 'in the soundly accepted principles that by baptism he joins a visible Church, and that as a member o(jthe mystical Body of Christ,.,lns sinful actions are d(lt«IDental to the entire Cllurch. BUT BY ITS very nature, the "confession of devotion" is not concerned with mortal sin. (In the past we were, of course, admonished to "include some sin of our past life," which seems to lack theological cogency : was the sin forgiven or not? If it was, how can it be forgiven again?") Here it is helpful to recall that the sacraments are personal encounters with Christ, even though the meeting with Him is through the visible mediation of a priest. And just as married couples do not talk to each other only when asking forgiveness, so the confessional encounter can not on!y restore but deepen the bonds of love between the penitent and God and the Church. SINCE A too frequent reception of the sacrament can be overdone and become routine, theologians today seem to present these general norms : (a) a person must confess if he believes himself to be in the state of mortal sin. Outside of that case; (b) everyone has perfect freedom as to frequency of reception ; (c) for the average Catholic who is trying to live his Christian vocation well, con- fession is recommended every couple of months. IN THIS WAY, confession becomes not solely a means for acquiring grace but, rather, an occasion for experiencing a real and renewed· conversion. People who do practice the confession of devotion usually meet one recurring problem : repetition. Their confessions are always the same - only the numbers change. They feel that for all practical purposes they may as well make a tape- recording of their confession and submit it each time to the priest. Several considerations are important here. FIRST OF ALL, people often confess iterns that are not sins (for example, missing morning prayers or grace before and after meals) and it is naturally difficult to bring intense sorrow to such picayune omissions. Secondly, their resolution to improve is too vague and general ("And I firmly resolve to amend my life ... ") Perhaps it would be better, during the examination of conscience before a confession of devotion, to ask one question : What at the present time is keeping me from loving my God and my neighbor better? And be specific! TO ANSWER, "Pride is my failing," is innocuous and meaningless; after all, every sin is a sin of pride. It might be more to the point to discover that jealousy or envy is the specific problem. The three questions asked at the beginning of this article have now been answered in the light of contemporary (and ancient) theology. Every sentence has been written deliberately and carefully; in return, the reader is asked to examine the content of this article in the same way. A more developed treatment of the topics of sin and penance may be found in such books as Growing Up Christian (John Corrigan), It Is the Lord! (William Bausch) and Sin and Penance (Peter Riga) which are available at Catholic bookstores. · THE READER is perfectly free to accept either of two views: mortal sin in the light of a single action, or mortal sin as the changing of a life-style. Regardless of the position he takes, he is urged to know why he feels the way he does. Above all, he should not hide behind the phrase, "I was taught this way!" or, "I've always done it this way." For faith and reason are friends, not enemies. FatherWartenJ. Rouse, OFM Assistant Professor Religious Studies Department University of San Diego

this? The contemporary

child capable of majority of negatively. They truly relate to God - writers denying would

of

author

. .,... fl

ficient enough for contracting and accepting a new way of life. so A MARRIAGE entails mt>rc than full knowledge and full consent; there is that crucial "something else" - call it maturity, realization, ap- preciation, adulthood or what have you - which more and more today is judged as an equally important prerequisite and foundation for a totally human and fully spiritual marriage. Now these two notions - permanency and maturity - are of paramount importance not only in all basic and significant relationships but likewise in an understanding of the nature of a mortal sin. To assist them in their reflections on this topic , theologians have turned to the confession-practice of the early centuries of the Church .. (WHAT WERE the usual means for the remission of sins? Why was the sacrament of penance used so seldom? When was a person considered to have committed a serious sin?) ... and to the findings of psychology (What is free will? To what extent does the sub- conscious influence conscious behavior? What is compulsive drive?) ...and to the nature of law (What is the intent of a given law? When do laws not oblige? Who has the right to impose sanctions? l THE RESULT of these inqu1nes is a working description of mortal sin: it is seen as the rupturing- complete and decisive-of · a man's most basic relationship between himself as creature and God as Creator. This decision· to turn away from God, implying the wilfull adoption of an entirely new life- style, is psychologically and spiritually so catastrophic that it is impossible for this to occur with a great amount of frequency in a person's lifetime. Take, for example, other maturely accepted, permanent relationships-how often does a person separate himself forever

The answer these most timely questions cannot be given in three or four sentences. Therefore the reader is asked to weigh carefully what follows, for it mirrors contemporary thinking as well as the theology of the early Church's penitential practices. This discussion is con- sequently not intended to un- dermine the faith of our fathers, it is not a championing of situation ethics; it is not a denial of the fact of mortal sin; and it is not a rejection of the teaching authority of the Church. * PERHAPS TUE best way to approach this topic 1s to invoke everyday reality : We experience many relationships in hfe Most of them are fleeting and not terribly significant; but a few arc very important because they involve a whole life-style ; for example, the contracting of a marriage ; the choice of a profession or vocation; the decision to tolally accept a religious creed with all its consequences. These latter relationships are obv10usly and normally per- manent. and the dissolution of one of them is preceded by a great deal of deliberation and soul-searching. THUS. WHEN a marriage breaks up the cause is not usually due to one single action of the partners (in a rare case it could be); rather, over a period of time at least one spouse has allowed the bond to deteriorate until it is formally broken. to This is a gradual process and the final mutual decision is not made on the spur of the moment. Afterwards, each, party necessarily adjusts to a new life-style. Another consideration about marriage: precisely because it involves a permanent relationship , both civil and ecclesiastical law presume and demand (by imposing a some- ·vhat arbitrary age require- ment) that the parties have maturity ·hich is more than just knowledge - suf-

psychology (which says so much about human behavior), a science that is just one hundred years old? To the second objection: This is the all too typical and all too common instance of the speaker who has not done his theological homework (contemporary reading and serious reflection) and the listener who has un- wittingly programmed himself to hear what he wants to hear. Or both! AN EXAMPLE from civil law may be aprop_os here. A man consistently observes tne 35 mph zone; but one day he drives 50 mph because his wife is on the verge of delivering a baby. Now in this situation he is stoppea ·by a policeman who, instead of giving him a citation, escorts him at high speed to the hospital. The fact that a ticket was not issued in no way means that either the driver or the policeman denies the existence of the 35 mph zone. Rather, an excusing factor has entered the picture whereby the driver was not bound to the law on that particular occasion. The same type of reasoning

marriage? Or from his coun-

answer are not

try?

that a child cannot

THESE THINGS do happen- but they are both rare and preceded by prolonged reflection. This view of serious sin- particularly the notion of frequency or the absence of it- is not what most Catholic adults learned in their catechism classes. Historically, from the time of the Celtic monks in the sixth century and the later preoc- cupation with O!d Testament morality, casuistry (the fine art of discovering loopholes in the law) and legalism became predominant in relation to sin. IN OTHER words, church- men began to examine the morality of actions in them- selves thus we have the beginnings of theology text- books which tag virtually every moral action as good, mortal, venial, imperfect or indifferent. But because of the milieu and the mentality of the Middle Ages, these theologians fell into an unfortunate exaggeration: while they rightly insisted that God, the Church and society have the undisputed power to formulate laws and impose sanctions, they minimized the twofold function of law, which is to represent the ideal level of existence and to serve as a guide. A law may say, "It is in- consistent with your profession of Christianity if you do not worship God on the Sabbath." Very well and good. No one has a problem accepting that theoretical law as it exists in itself. WHAT DOES it mean, though, when this law is violated in a living, human situation? When a teenager - or an adult, for that matter - deliberately chooses not to attend Mass on one particular Sunday, is he saying in effect: "I am forever breaking off my friendship with God and I want no part of the Catholic Church?" Does a child or a young teen have the maturity to make such a momentous decision? Does the adult really want to change his life-style in regard to God? It would not seem so. In "new" (or better yet Biblical) theology, then, law i~ not considertll apart from the human context; in medieval theology down to the present century, a separation did take place. AN INSTANT reaction to all that has been said up to this point might well be, "Then the Church has led us astray down the path of unnecessary suf- fering·, fear and scrupulosity." Or an even more serious but misunderstood charge, "I was taught that missing Mass was a mortal sin, and now some priests deny this." To the first objection: Sup- pose that a person has high blood pressure. If he had his "druthers," would he go to a 14th century or 20th century doctor? The former would probably apply leeches to his arms to remedy the ailment; a modern doctor would employ all of the advances made in medicine.

but ac-

and

his

to

cording

age

psychological development.

(The problem in the past is that moral theologians have treated children as miniature adults - that is, they have simply acted on the supposition that "Whatever an adult can be held morally responsible for, so can a child!") Today, moralists would not accept the 7th birthday as the magical "age of reason." Every child develops at his own rate; only he and his parents (not the parish priest, not the teacher in school) are in a position to know when he has gained sufficient maturity for living the virtuous (or sinful) life. PSYCHOLOGISTS indicate that this stage generally is reached between the ages of 10 and 12. For this reason, it is wrong for others to pre- determine a date for first confession or, worse, to insist that this must precede first communion. '!'his is a judgment that belongs to the parents. Nor is it true to argue that

•

Dr. Ralph M. Holdeman's sculpture "Broken Shackles"

CCD News

\ 01 en

l'nn cr,l'>

the

and

(omn ke of semble,

h

th• \I u c Sc holarshtp Fund of Chamber Orchestra the n \ •r !} f II Diego i '11 n for a concert ard 1cl l\lagnusson, clarineltst, and reccpt or to b h 1d at Cammo B Jeffre} B o vn, pianist. Mag- Hall l niver Jtv of San Diego, nusson I t former principal Al o performing will be Dan- mak1.

Compiled by the Diocesan CCD Office FAMILY LIFE SERIES: Every Wednesday, 7:30 p.m. US~D rra Hall, Room 226. Dr. Gerald Sperrazzo, Ph.D., Chairman of e Psychology Department of USD, will spealc on "Sex, Love, arriage - A Psychological SPECIAL: A six-hour advanced methods course: Thursday, March 18, 7:30-10:30 p.m. USD, Serra Hall, for all PHSR teachers, especially those who need this course for their teachers' cer- tificate. 'DAY OF lNSIGHT' COMING Theme: "God i~ Worth the Time to Find Him." For: All high school CCD personnel and spouses. When: Palm Sunday, April 4, 9:30-5:00 p.m. (Mass included). Where: Convent of the Sacred Heart, 2100 Greenfield Dr. , El Cajon. Bring a sack lunch, coffee will be served. Pre-registration is necessary - call 291-7614 or write this office. Purpose of the day is an adult personal faith enrichment experience. AVAILABLE: Transcribed notes from Fa1'ier Anthony Padovano's talk on "Youth and Unbelief." Send 25 cents and return addressed envelope to this office. The tape: $3.50. Also: Up-dated catalogue of films, filmstrips; slides available from this office for 25 cents. ADULT EDUCATION: Tonight is the last of the Winter Adult Enrichment Series atfour of five centers in San Diego County. The two courses at Newman Center, San Diego State, featuring "Morality Today" and "Teilhard de Chardin" will continue until April 1. The Spring Series, now in preparation, will run for seven weeks at the same Centers, April 22 • June 3. MORNING SCRIPTURE SESSIONS: Just checking! Those terested in continuing to have morning Bible sessions, Tuesdays, 30-11 :30 a.m., USD Serra Hall, call Sister Gail, 291-7614. CCD REGIOSAL CONGRESS All road$ lea'd to Anaheim Convention Center for big religious education ~ing, March 26-28. See you all there for an exciting ~et-together. Full details in page 1 story.

he San Diego

of

clarineti

on April 4

and

Orchestra

com S> mphony

1mee Ro

S, ter

1,

anno, need :Brown is the· 1969 winner of the from National Association of .'vlusic

m,tt.•c chauman that the entire proceed the tone rt Will go mlo

the l'eachers competition.

fund. The chamber orchestra will The concert \1luch 1\1ll begin be under the direction of Dr. at 8 15 p.m. and feature the .I.I Henry Kolar .\[embers of the a Trio re 1dent tac111t, en- Alcali: Trio are Dr. Kolar, vio- lin: .\1arJone Hart, cE>llo, and Ilana .:'.Iysior, piano. reception 11 ill be held in the

Rose Room after the concert. Tickets ma~ be ordered by mail before Tue,dav from Sis- ter Rossi at the · univers1t1 hey may also be purchased at the theater box office the eve• ning of the concer1.

WHILE BOTH doctors would be working with the same human body, their techniques and prescriptions would cer- tainly differ, and the medieval doctor could not be accused of

Dr. Holdeman's "Redemption Sculpture" - "lchthus"

second and third graders should go to confession "so that they will get used to it." Any priest who hears children's con- fessions knows that: (a) confessions during the school year do not guarantee confessions during the summer vacation; (b) children frequently do not understand what they are saying when they do enter the confessional; (c) it is difficult to discern real contrition; and (d) the end result of this traumatic experience is an increase of fear rather than love. Finally, what value does confession have if a person has not committed a mortal sin? This implies a more basic question: What are the effects of a mortal sin? ACCORDING to custom and the tra~ition of the Churc~, a person m such a state of serious sin is estranged from God and from the unity of the Church. Through an act of perfect love, he is reconciled to God; Church law requires, however,

mal-practice; he would be doing has always had a place in the best with the knowledge traditional moral theology - available at that time. namely, that there can exist · reasons or causes that diminish or absolve from guilt and the ment-process occurs in the observance of a particular law Church. It is true that God's in a particular case. revelation - the deposit of faith - The same sort of develop-

USD st11dents sponsor camp~~ fajr.1 f ~stiva Ar and crafts by students Committee of acred Hear1 and f 1encis of ~ud ts will Church. he on display and or ~ale' Saturday from noon until 1 Food and game boolhs are a,m. at a spring \Bl ant: to be set up aroun~ the pool •ts fair to b" l!etri at the lt, !yard. :\lus1c \I 111 be of- 31 f s I fe1eu by two group5, "Yet l 01 1 e ·sity O an Diego . tu- M nd" and "Corporation.'' In denl ~port center on Lmda ' 1 . , Vista Road just e of the addition, several local folk UniverS1ty. gwtar1sts will perform dur, Sponsor o:f the event is the mg th e day. Associated Student Body of Kites and h 0 lium-filled bal- USD. loons are to be provided for Fe;;tival booths are to fea- youngsters. Short films fea- ture leather goods, jewelry. turing W. C. Fields and Lau- candles, photography, paint- rel and Hardy are to be rngs drawing and banners. sh0\1 n during the event. Part11.:1pat1ng III lhe event 1hc pring estiYal and arc to be the lJ D art ;md arts fair is free and open to ph<>tography departments, I the public. In charge of ar- San D C"O St t Expenmen- rangements are Greg Dalton. Lal Collc~c. Gro:, rnon 1 Col Peter Mano, 'lhomas eek !cge photography depart- man and the RC\. 'enjamm ment. and the Social Act ion 1 Carrier.

closed with the death of the last Apostle. But this "deposit" is not a tidy package full of infallible statements, instant knowledge and rea,dy-made solutions for all human conduct. If we really believe Christ's words, "I have said these tilings to you while still with you; but the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you," (John l4: 25-26) then without anxiety we can understand that the Spirit does not work in a vacuum. DIVINE, enlightening activity always takes place in space and time, commensurate with the historical growth, the degree of increased intellectual knowledge, and the world-views of mankind. Is it farfetched to say that the

USUALLY listed are: force, fear, compulsive behavior, and so on. What "new" theology would add to these is the vital concept of sufficient maturity and adequate appreciation (realization) on the part of the individual who violates a law. Contemporary theology fully believes that people can and do commit mortal sins. But it would certainly question the frequency of this, in view of what has been explained earlier in this article. Two questions remain. First, can a child commit a serious sin? A child definitely must be taught what is right and what is wrong, and this is usually re- inforced by the pleasure-pain principle. BUT IS THE "wrong" to be identified with sin? The notion of sin obviously implies an adult relationship to God - and is a

•

lUE'.\1O FROM OUR l\lAN FRIDAY: Dear. '.l\I. - Prof. Herbert I.· Lazerow wants to saYe wu from the ,nath of offended angels. Your list of \·omen in public la\\ o~fices, l~e sa.ys, sb.ould include ~mer.. ~If... an as~1stant ~-~- attol'lley; (:)atlterine h~n- = an as.,1stant L.S. attorney; Judy Ker.p ,nth D~fenders' Jnr., and Belt~ Boone aircl i\lary Gell u1tb the c~1mty co~msel's office. All of these leg-ar Ias..es received their law degrees from the Univer- ity of San Diego. -r;ikn~ 1J·'1·'1I-