The Sacrament of Confession

The Sacrament is known by many names: the sacrament of Penance, of Reconciliation, of conversion and forgiveness. According to the Catechism, it is also called the sacrament of Confession “since the disclosure or confession of sins to a priest is an essential element of this sacrament” (CCC, 1424). Confession is the only ordinary way by which our mortal sins are forgiven. We are therefore bound to confess our mortal sins at least once a year, and definitely before receiving Holy Communion.

While confession is the only ordinary way by which our mortal sins are forgiven, we know that venial sin can be forgiven in other ways. An act of perfect contrition and love of God, works done and sufferings borne in a spirit of penance, the proper use of sacramentals such as holy water, the penitential rite of the Mass, and the reception of Holy Communion are all means by which our venial, everyday sins and failings are forgiven. Yet such sins are also valid matter for the sacrament of Penance. Indeed, for most of us most of the time, it is the confession of venial sins that forms the content of our confession. “Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church” (CCC, 1458).

In the spiritual classic, Frequent Confession by Benedict Baur, first published in German in 1922, it is stated that “the ‘profit’ of the confession of venial sins comes above all else from the fact that when we go to Confession we receive a sacrament. The forgiveness of sin takes place by the power of the sacrament, that is, by the power of Christ himself.” While the other means of forgiveness for venial sin necessarily flow from Christ, and are connected to the sacraments in some way, it is only in the Sacrament of Penance (and Holy Communion) that we come into direct contact with Christ. The sacrament, therefore, unites us more firmly to Christ, “strengthens the supernatural life of the soul, increases sanctifying grace, and, along with this, gives actual grace, which stimulates our will to acts of love of God and of contrition for our sins.” The frequent confession of sins therefore leads us along the path of perfection, according to our vocation to be holy, and to love as Christ has loved us.

From a purely human point of view, the Church perceives that the confession of one’s sinfulness “frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible” (CCC, 1455). Through the process of examining our conscience and confessing our sins, we come to know ourselves much more clearly. Our particular weaknesses are more clearly discerned, and we open them up to God’s healing grace. According to Pope Pius XII, through frequent confession “genuine self-knowledge is increased, Christian humility grows, bad habits are corrected, spiritual neglect and tepidity are resisted, the conscience is purified, the will strengthened, a salutary self-control is attained” (Encyclical Mystici Corporis, 88). We are therefore encouraged to confess our sins regularly, a practice “which was introduced into the Church by the inspiration of the Holy Spirit”, so as “to ensure more rapid progress day by day in the path of virtue” (ibid.).

St Joseph: a just and faithful man

In Luke’s gospel, the archangel Gabriel appears to the Virgin Mary with the annunciation that she is to be the mother of God’s Son. In Matthew’s gospel, it is St. Joseph who is the recipient of such Good News. Our Lady responds with her unreserved ‘yes’. St. Joseph, on the other hand, says nothing; instead he simply ‘did as the angel of the Lord commanded him’ (Mt 1:24).

In his Apostolic Exhortation Redemptoris Custos (‘Guardian of the Redeemer’) on the life of St. Joseph, Pope John Paul II noted that “this first ‘doing’ became the beginning of ‘Joseph’s way’. Indeed, the Gospels do not record any word ever spoken by Joseph along that way. But the silence of Joseph has its own special eloquence, for thanks to that silence we can understand the truth of the Gospel’s judgement that he was ‘a just man’ (Mt 1:19)” (Redemptoris Custos, n. 17).

Saint Joseph was a man of great spirit. He was great in faith, not because he speaks his own words, but above all because he listens to the words of the Living God. He listens in silence. And his heart ceaselessly perseveres in the readiness to accept the Truth contained in the word of the Living God.

St. Joseph proved himself a just man in the silence of his relationship with Mary. The nature of that relationship is made clear by the Gospel accounts of Christ’s origins. They were betrothed, but were as yet not living together. Their union had not been consummated by sexual intercourse since it is stressed that Mary was a virgin. With this in mind, the news of her pregnancy is unsettling for St. Joseph. Using his own logic he could only assume that she had been unfaithful to him. And yet he does not react with righteous anger, pointing the finger, or the need to defend his reputation. Instead, the evangelist tells us that “Joseph, being a just man and unwilling to put her to shame, resolved to send her away quietly” (Mt 1:19).

In his reflection, Pope John Paul reflected that Joseph “did not know how to deal with Mary’s astonishing motherhood. He certainly sought an answer to this unsettling question, but above all he sought a way out of what was for him a difficult situation” (ibid., n. 3). He was resolved to carry out this plan, but was visited by the angel in a dream who reassured him of the divine origins of Mary’s unborn child.

St. Joseph’s response to the angel’s intervention was one of obedient openness to the will of God. Although he could hardly have conceived the magnitude of the mystery that confronted him, “he did as the angel of the Lord commanded him and took Mary as his wife” (Mt 1:24). “He took her in all the mystery of her motherhood. He took her together with the Son who had come into the world by the power of the Holy Spirit. In this way he showed a readiness of will like Mary’s with regard to what God asked of him through the angel” (ibid., n. 3).

St. Joseph also took the Virgin Mary as his wife in the knowledge that she had consecrated herself to the Lord. “From the moment of the Annunciation, Mary knew that she was to fulfil her virginal desire to give herself exclusively and fully to God precisely by becoming the Mother of God’s Son” (ibid., n. 18). This is not the usual way of marriages. Sexual intimacy is a natural and essential part of the marriage union. To get around the ‘unnaturalness’ of Joseph and Mary’s marriage, it has often been suggested that St. Joseph was an old man, whose union with the Blessed Virgin was therefore more like a guardian than a husband. However, I don’t think that such an explanation is necessary.

Indeed, it somehow diminishes St. Joseph’s virtue, and neglects the power of God’s Spirit active in his life. The

Scriptures tell us that ‘Joseph … took his wife; but he knew her not’ (Mt 1:24-25). According to John Paul, “these words indicate another kind of closeness in marriage. The deep spiritual closeness arising from marital union and interpersonal contact between man and woman have their definitive origin in the Spirit, the Giver of Life. Joseph, in obedience to the Spirit, found in the Spirit the source of love, the conjugal love which he experienced as a man. And this love proved to be greater that this ‘just man’ could ever have experienced within the limits of his human heart” (ibid., n. 19). His need for human love and intimacy was not nullified, but was supplied by God’s Spirit working in his life.

It is the same for those of us who profess a vow of celibate chastity. We do not profess chastity because sex is bad. Rather, a life of consecrated chastity acts as “a witness to the power of God’s love manifested in the weakness of the human condition” (Vita Consecrata, n. 88). Like St. Joseph, who in his chaste union with the Virgin Mary experienced a love greater than he could ever have imagined within the limits of his human heart, the consecrated person attests “that what many have believed impossible becomes, with the Lord’s grace, possible and truly liberating. Yes, in Christ it is possible to love God with all one’s heart, putting him above every other love, and thus to love every creature with the freedom of God!” (ibid.).

John Paul adds that “this testimony is more necessary than ever today, precisely because it is so little understood by our world. It is offered to everyone – young people, engaged couples, husbands and wives and Christian families – in order to show that the power of God’s love can accomplish great things precisely within the context of human love. It is a witness which also meets a growing need for interior honesty in human relationships” (ibid.).

St. Joseph is therefore a timeless example for us to contemplate. The virtues that he witnessed to – his faithfulness, integrity and chastity – are qualities not much esteemed in our contemporary society. But for us, men and women who are conformed to Christ, they are necessary virtues. By nurturing these values in our lives, we too, like St. Joseph, act as silent witnesses to the world. Being open to the action of God’s grace in our lives, we too will be just in our way of living.

St Joseph, pray for us!

M. I. Prayer Intentions for 2011

DAILY CONSECRATION

Immaculate Virgin Mary, my Mother, I consecrate myself to you this day, and forever, so that you may dispose of me as you wish for the salvation of souls. I ask you only, my Queen and Mother of the Church, that I may co-operate faithfully with your mission in the coming of the Kingdom of God on earth. I offer to you, Immaculate Heart of Mary, all my prayers, works, joys and sufferings of this day:

[here insert monthly intentions]

O Mary conceived without sin, pray for us who have recourse to you, and for all who do not have recourse to you, especially for the enemies of Holy Church and those recommended to you.


JANUARY:
That we may help our fellow Christians to come into the fullness of Christ’s Church.

FEBRUARY:
That we may help the suffering, and bring them the consolation of Christ.

MARCH:
That we may unite our hearts with our crucified Lord and do penance for those who do not believe in Him.

APRIL:
That the Resurrection of your Son will remind us to trust in His Divine Mercy.

MAY:
That your Motherly presence will guide our youth to answer Christ’s call to the priesthood and religious life

JUNE:
That through our confirmation we may open ourselves to the gifts of the Holy Spirit.

JULY:
That like St. Maximilian Kolbe we may have a deep love for Jesus in the Holy Eucharist and advance the Eucharistic Kingdom of love.

AUGUST:
That we may imitate St. Maximilian Kolbe in giving ourselves for others, especially the vulnerable and forgotten.

SEPTEMBER:
That united with you, Mother of Sorrows, we may defend the unborn, the elderly and the sanctity of marriage.

OCTOBER:
That our Pontiff and bishops be guided by your Immaculate Heart in leading the People of God.

NOVEMBER:
That the faithful departed come to rejoice with St. Maximilian and all the saints in Heaven.

DECEMBER:
That the coming of Christ may open our hearts to His saving truth.

Christmas Message from Br Louis.

Dear MIs,

May the Infant Jesus bless you and your dear ones this Christmas. For many it has been a diffcult year, let Christmas renew our hope!

As we come to adore the Christ Child in the crib, let us ask our Immaculate Mother to prepare our hearts to receive the graces, which our Saviour offers to each of us, especially in the Holy Eucharist.Our Heavenly Father has sent his Son for each of us. For God so loved the world......

Let us remember , the Crib leads us to the Cross, the Cross to the Resurrection. Thus we come to the Altar of God,where the Sacred mysteries of our Salvation are made present. Let us renew our devotion the Holy Mass and not be deceived into treating the Sacred Mysteries with such casual regard as by so many. Let us pray for our priests that they may be worthy stewards of the Sacred Mysteries. Out of love for us , Our Lord offered himself totally for us in all humility and poverty, in the crib, on the Cross and continues this offering upon the Altar. In total humility, He the Divine Mercy comes to us, fully present, as the Holy Eucharist under the appearances of bread and wine. As our Emmanuel, Christ remains in the Blessed Sacrament, to be with us. Oh come let us adore Him! Let us be united with Him, so we can love our neigbour and be ready instruments of the Immaculata, to advance the Kingdom of the Most Sacred Heart.

The greatest gift we can offer to the Divine Infant is the gift of ourselves. This Christmas in union with the Immaculata may we surrender ourselves totally to Jesus. Lord thy will be done!

United with Our Lady may we pray to the Most High, " Be it done unto me according to thy Will!" Before the Crib this Christmas, may we be strengthened to go and share the good tidings of Christ, like the shepherds of Bethlehem. Our Mother of God and St Joseph may we receive the Word made flesh,with your purity and trust, God incarnate, so tender and mild!

May we be united in prayer this Christmas.

Br Louis Mary

St. Maximilian Speaks - On the Immaculate Conception

The Immaculata’s Place in God’s plan of Creation and Salvation

The Immaculata appears in this world, without the least stain of sin, the masterpiece of God’s hand, full of grace. God, the most Holy Trinity, beholds the lowliness (i.e. the humility, the root of all Her other virtues) of His handmaid, and ‘does great things’ for Her (cf. Lk 1:49). God the Father gives Her His own Son to be Her Son; God the Son descends into Her womb; and God the Holy Spirit forms the body of Christ in the womb of this most pure virgin. ‘And the Word was made flesh’ (Jn 1:14). The Immaculata becomes the Mother of God. The fruit of the love of God in His Trinitarian life and of Mary, the Immaculate, is Christ, the God-Man. Henceforth all the sons of God must be modelled after this first Son of God, the God-Man, the infinite One. They must reproduce His traits; by imitating Christ souls reach sanctity.

This is the union brought about by the spousal love of the soul for Christ, through its resemblance to Him, and by God’s action. But if anyone does not wish to have Mary Immaculate for his mother, he will not have Christ for his Brother.

Since the first born Son, the God-Man, was conceived only with specific consent of the most Blessed Virgin, the same must hold true for all men, who must be conformed to their first model in all things.

(From Sketches for a Book, 1940)

Novena to the Immaculate Conception

The Conventual Franciscan Friars and the Crusade of Mary Immaculate (M.I.) invite you to join us in praying this Solemn Novena in honour of the Immaculate Conception from November 29 to December 7. Entrust your petitions and special intentions to the intercession of the Blessed Virgin Mary, the Immaculate Mother of God.

Opening prayer to the Immaculata

V. How fair You are, O Mary!
R. How fair You are, O Mary!

V. The original stain is not in You.
R. The original stain is not in You.

V. You are the boast of Jerusalem.
R. You are the joy of Israel.

V. You are the pride of our people.
R. You are the advocate of sinners.

V. O Mary!
R. O Mary!

V. You are the wisest of virgins.
R. You are the kindest of mothers.

V. Pray for us.
R. Intercede for us with our Lord Jesus Christ.

V. Holy Virgin, You were spotless from the very moment of Your conception.
R. Because You bore His Son, pray to the Father for us.

Let us pray:

Through the spotless conception of the Virgin, O God, You made ready a dwelling place worthy of Your Son. In anticipation of Your Son’s death You preserved Her from every stain. Please purify us by Her intercession, so that we might find our way to You. We ask this through Christ our Lord.

Amen.


Novena Prayer to the Immaculata

I greet You, ever-blessed Virgin, Mother of God, throne of grace, miracle of almighty power! I greet You, sanctuary of the most Holy Trinity and Queen of the universe, Mother of mercy and refuge of sinners! Most loving Mother, attracted by Your beauty and sweetness, and by Your tender compassion, I confidently turn to You, and beg of You to obtain for me of Your dear Son the favour I request of this novena:

[Here to mention your request]

Obtain for me also, Queen of Heaven, the most lively contrition for my many sins and the grace to imitate closely those virtues which You practiced so faithfully, especially humility, purity, and obedience. Above all, I beg You to be my mother and protectress, to receive me into the number of Your devoted children, and to guide me from Your high throne of glory. Do not reject my petitions, Mother of mercy! Have pity on me, and do not abandon me during life or at the moment of my death.

Daughter of the Eternal Father, Mother of the Eternal Son, Spouse of the Holy Spirit, temple of the adorable Trinity, pray for me. Immaculate and tender heart of Mary, refuge of sinners, filled with the most lively respect, love, and gratitude, I devote myself forever to Your service, and I offer You my heart with all that I am and all that belongs to me. Accept this offering, sweet Queen of heaven and earth, and obtain for me of Your dear Son, Jesus Christ, the favours I ask through Your intercession in this novena. Obtain for me also a tender, generous, constant love of God, perfect submission to His adorable will, the true spirit of a Christian, and the grace of final perseverance.

Amen.

St. Francis Anthony Fasani OFM Conv.

Feast Day - November 27

St. Francis Anthony Fasani was born in Lucera (south-east Italy) in 1681. He entered the Order of Friars Minor Conventual in 1695, taking the names of Saints Francis and Anthony, thus expressing his fervent desire to follow their example by consecrating himself to an evangelical and apostolic life. After his ordination, he taught philosophy to younger friars, served as guardian of his friary and later became provincial, exercising his office with charity and wisdom. He received a graduate degree in theology and from that time on Fr. Fasani was known to all as ‘Padre Maestro’ (‘Father Master’), a title which is still attributed to him today in Lucera.

The spiritual life of Fr. Fasani was characterized by those virtues that made him like his Seraphic Father St. Francis. In fact, it was said in Lucera: “Whoever wants to see how St. Francis looked while he was alive should come to see Padre Maestro.” In imitation of St. Francis, his whole religious life was a participation in the mysteries of Christ through the faithful practice of the evangelical counsels, which he considered to be a radical expression of perfect charity. In his constant prayers, inflamed with seraphic love, he called out to God, saying to Him: “O Highest Love, Immense Love, Eternal Love, Infinite Love.”

His fervent devotion to the Immaculate Mother of the Lord was nourished by his intense dedication to knowing ever better “who Mary is” and making her known to others, while at the same time knowing and making known the maternal role entrusted to her in the history of salvation with faith and love.

In his various ministries, he was loving, devout and penitential. He was a sought-after confessor and preacher. One witness at the canonical hearings regarding his holiness testified: “In his preaching he spoke in a familiar way, filled as he was with the love of God and neighbour; fired by the Spirit, he made use of the words and deeds of Holy Scripture, stirring his listeners and moving them to do penance.” Francis Anthony showed himself a loyal friend of the poor, never hesitating to seek from benefactors what was needed.

At his death in Lucera in 1742, children ran through the streets and cried out, “The saint is dead! The saint is dead!” But it was not until 1986 that he was canonized by Pope John Paul II. During his homily at the Mass of Canonization, John Paul observed that in the final analysis human holiness is decided by love. “He [Francis Anthony] made the love taught us by Christ the fundamental characteristic of his existence, the basic criterion of his thought and activity, the supreme summit of his aspirations.”

St. Francis Anthony Fasani, pray for us!