7/14/2018

Reconciliatio et Paenitentia
-Pope John Paul II

Valan Arasu
T1539
FOREWORD:

Reconciliatio et Paenitentia (Reconciliation and Penance) is the third apostolic

exhortation of St. John Paul II. It was the outcome of the synod of bishops held in 1983,
published on December 2, 1984. It presents to all the faithful that Jesus as the Reconciler of a
shattered world of various forms of discrimination like racial, cultural, religious etc. and
repression. In the midst of this shattered world, there is an unmistakable desire among the
people of good will and true Christians to mend the divisions, to heal the wounds and to re-
establish at all levels an essential unity. This desire can be possible only through the
Reconciliation.
St. John Paul II opened the exhortation with the very words of Jesus while he started
his public ministry, “Repent and believe in the Gospel” Mk 1:15, that is to say, ‘accept the good news
of love, of adoption as children of God and hence of brotherhood’. This exhortation has 3 parts
excluding the introduction and conclusion. On the whole, the pastoral activity of presence and
reconciliation is to be carried out by dialogue, catechesis and the sacraments, especially that of
reconciliation.

THE PRODIGAL FATHER OF MERCY:

The parable of the Prodigal son is well focused and dealt in detail in this exhortation.
The most striking element of the parable is the father’s festive and loving welcome of the
returning son, it is a sign of the mercy of God who is always willing to forgive. He observes that
the reconciliation is the process and also it is a gift of the Father who has to take initiative to
accept the contrite heart. In addition, each person is to be in a way play the role of the both
the prodigal son and the elder brother who has to be also converted from his selfishness and
jealousy, indeed, both are in need of reconciliation.

RECONCILING CHURCH WITH THE METHOD OF DIALOGUE:

The reconciling Church must be herself be reconciled. We experience the reconciliation
which he accomplished in his humanity in the efficacy of the sacred mysteries which are
celebrated by his Church, for which he gave his life and which he established as the sign and
also the means of salvation. The Church is also reconciling in as much as she shows the man
the paths and offers the means for reaching this fourfold reconciliation. The Church as to be
completely reconciled, she knows that she must continue the quest for unity among those who
are proud to call themselves Christians but who are separated from one another by promoting
the dialogue of salvation in order to the better to lead the people. Authentic dialogue is to aim
at rebirth of individuals, through interior conversion and repentance, but always with profound
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respect for consciences and with patience at the step by step pace indispensable for modern
conditions.

DISOBEDIENCE TO GOD:
Sin is real and sin abounds in today’s world. Sin is a product of man’s freedom. The
story of the first sin in Eden and the story of Babe, in spite of notable differences in content and
form, have one thing in common. In both there is an exclusion of God through direct opposition
to one of his commandment, through an act of rivalry, through the mistaken pretension of
being “like him.” The exclusion of God, rupture with God, disobedience to God is seen in the
human history. Ultimately it is sin which is the cause of all divisions and conflicts within the
human society. This exhortation also discussed the structural sin. The Pope rejected the
separation of personal and social sin in a way that leads to the dilution and eventual abolition
of personal sin, and substitution of social guilt of responsibility in its place. He affirms that the
sin of the century is the loss of the sense of sin, and reaffirms the Church’s teaching on the
distinction between mortal and venial sin. Mortal sin extinguishes the sanctifying Grace and
the friendship with God whereas the venial sin does not deprive the sinner of sanctifying Grace.
CATECHESIS AND SACRAMENTS:
This ought to be on the teaching of the Bible, especially the New Testament, on the
need to rebuild the covenant with God in Christ the redeemer and reconciler. The pastor of
the Church is also expected to provide catechesis on penance. The pastoral activity of penance
and reconciliation is constituted by the sacraments. With regard to penance this message
emphasizes particularly its value for conversion, which is the term that attempts to translate the
word in the Greek text, metanoia, which literally means to allow the spirit to be overturned in
order to make it turn towards God.
From the revelation of the value of this ministry and power to forgive sins, conferred by
Christ on the apostles and their successors, there developed in the Church an awareness of the
sign of forgiveness, conferred through the sacrament of penance. Every Christian should have
three fundamental convictions, 1) the sacrament of penance is the primary way of obtaining
forgiveness and the remission of serious sin committed after baptism. 2) it concerns the function
of the sacrament of penance for those who have recourse to it. 3) it concerns also the realties or
parts which make up the sacramental sign of forgiveness and reconciliation.

CONCLUSION:
Christ bestowed on Priests the sacramental authority to absolve human beings of their
sins, even the most grievous of sins.