Posted on 02/07/2007 7:07:29 AM PST by Alex Murphy
SAN ANTONIO, Texas. (National Catholic Reporter) – Lyn Woods, a middle-aged Catholic woman who teaches ceramics at the Southwest School of Art & Craft in San Antonio, said that, although she goes to church, she hasn’t been to confession in many years.
She says her childhood experience of the sacrament of reconciliation explains much of her adult attitude toward it today.
“When I was 7, 8 or 9 years old,” she said, “I found myself repeating the same sins over and over to the priest. It seemed to me they weren’t really sins but simply human nature. On the other hand, if I did something really serious, the guilt alone would drive me to confession.”
Woods’ opinion that confession is often meaningless seems an increasingly common one among American Catholics.
Over the past decade and a half, an increasing number of Catholic scholars and clergy in the United States have been seeking to understand the changing dynamics of confession, now called the sacrament of reconciliation, in the life of the American church.
Their inquiries are spurred by one undeniable social fact. Since the 1970s, the number of American Catholics making private acts of confession to their parish priests has, in the oft-quoted words of Boston College historian James O’Toole, “fallen through the floor.”
O’Toole made that dramatic statement at a 2004 conference on the “state of confession” held in Washington at The Catholic University of America.
Organized by Leslie Tentler, a professor of history at Catholic University, the conference has been widely cited in articles written for U.S. diocesan publications during Lent, the time when priests generally encourage more lay participation in the sacrament.
Despite such encouragement, however, American Catholic churches that in the 1950s and early ’60s were filled with people going to confession on Saturday evenings are now full of people fulfilling their weekly Mass obligation.
Catholic sociologist James Davidson of Purdue University says it is necessary to see such changes historically, as part of a “bell curve.”
“It is important to remember,” he said, “that at the turn of the 20th century the Catholic church in our country was characterized by a lack of vocations and a general lack of popular participation in the sacrament of reconciliation.”
Davidson observed that the social situation of 100 years ago was not very different from that of the present time, and that the church has come to a trough in a curve that was at its peak in the ’50s.
“In the 1950s, American Catholics banded together after experiencing decades of anti-Catholicism. You saw a great upsurge in vocations to the religious life and a tremendous public participation in private confession in the churches on the weekends,” he said.
Davidson’s perspective is informed by the research work he undertook with colleagues William D’Antonio, Dean Hoge and Katherine Meyer, which resulted in their highly respected 2001 study “American Catholics: Gender, Generation and Commitment.”
According to Leslie Tentler, issues of gender and generation have played a role in shaping popular participation in the sacrament, as have disagreements over what behavior constitutes a sin.
Take, for example, the issues around contraception.
Tentler, who has extensively studied North American women’s responses to Pope Paul VI’s 1968 encyclical, Humana Vitae, says there is no doubt that reproductive issues have had an effect upon American women’s approach to the sacrament of reconciliation.
After interviewing parish priests around the United States and women who practiced birth control and still attended Mass, Tentler observed that “many women simply did not regard contraception as a sin, and so they simply stopped going to confession.”
Tentler also said that the response to that situation from American Catholic clergy in the field has been cautious.
“In general,’ she said, “most of the parish priests I interviewed said although they agreed with Humana Vitae, they did not bring it up with their parishioners because they did not wish to alienate them from the life of the church.”
Tentler’s study of women who stopped going to confession because they did not consider contraception a sin suggests that they did not wish to lie to their confessors or found it prudent simply not to confront their parish priests with their disbelief in contraception as a sin.
This tension between sincerity and prudence in the confession of Christian faith has existed since the Renaissance, notes John Jeffries Martin, chair of the Department of History at Trinity University in San Antonio.
In his book, Myths of Renaissance Individualism, Martin explores the crises of conscience experienced by some notable Catholics in mid-to-late 16th-century Venice, Italy, when they began to feel conflicted over whether they should publicly profess their new Protestant beliefs.
“The most famous of such cases was that of Francesco Spiera, a sophisticated lawyer from a town north of Venice, who had converted to Calvinism but, when called by the Inquisition, lied and said he was faithful to Catholicism,” Martin said. “Spiera later felt he had committed an unpardonable sin, and although both Catholic and Protestant friends tried to dissuade him of that belief, ultimately committed suicide.”
Spiera’s case became famous throughout Europe. It was even cited by early Puritan clerics after a spate of suicides in England, apparently brought on by similar crises of conscience, as reason not to hold the faithful too strictly accountable for their sins, Martin said.
Martin points out Catholics such as Spiera who converted to Calvinism rejected individual confession in favor of “the idea that one’s whole life should be a confession.”
“At the same time, however,” Martin said, “Cardinal [Charles] Borromeo in Rome was instituting and promoting the idea that Catholic private confession should take place in the confessional box.”
What Martin sees as significant in this bifurcation of Calvinist and Catholic approaches to confession during the Renaissance is that both are intensely concerned with the exercise of the individual conscience.
“The Calvinist was constantly testing his sincerity, asking, ‘Are my motives pure, for if they are not pure and I am not sincere, I am not of the elect,’ ” Martin said. “Catholics, too, shared this deeply introspective quality in the process of the privatization of confession.”
Today, centuries after the Reformation, does private confession to a priest offer the possibility of spiritual experiences that can be uniquely beneficial?
Oblate Father William C. Davis thinks it does.
Father Davis, who currently serves as pastor of the predominantly Hispanic Immaculate Heart of Mary Church in Houston, Texas, served as pastor of St. Mary Church in downtown San Antonio in the 1980s and ’90s.
In an interview in Houston, he said he saw the pressures of modern life as a whole bringing a great diversity of people to him at St. Mary Church, in unusually high numbers, for private confession.
“I was surprised and delighted to find numerous Protestants coming to St. Mary’s for confession,” he said.
“They said to me, ‘Father, we don’t have this in our church, and I want to talk directly to you.’ So, I heard their confessions, and often would bless them by laying my hands upon their heads. When I told them that they received God’s forgiveness and the blessing of the Holy Spirit, I could see what a difference it made for them.”
Father Davis, now in his 70s, is also one of a great many parish priests who have received training in family and individual counseling and who see their work as counselors as part and parcel of their pastoral practice.
Father Davis’ emphasis on helping the penitent obtain some kind of psychotherapeutic experience is no doubt supported by his “laying on of hands,” a more charismatic manner of administering the sacrament than the rather formulaic conversation many Catholics experience in the traditional confessional box.
The larger question remains, however, as to whether private individual confession lends itself to psychological healing or to a meaningful spiritual experience among the general Catholic lay population of the United States.
It appears Catholics are willing to talk about the sacrament, if able to do so anonymously. Several persons raised in the Catholic faith and interviewed for this story recounted they no longer go to confession for a wide variety of reasons but refused to be identified.
Those reasons ranged from a general lack of trust of priests, reticence to speak of sexual matters, the seeming irrelevance of traditional penances, doubt of the priest’s power of absolution, and the feeling they said that confession gave them of being trapped within personal weaknesses, always guilty, always in need of forgiveness.
Such feelings may well be driving people in other directions for meaningful spiritual experience. James Davidson said his sociological research at Purdue suggests that other forms of spiritual practice may be replacing that sacrament for American Catholics as the central feature of their spiritual lives.
“I think it is also important to note there are now many ways in which laypeople find a sense of spirituality that they also integrate with their participation in the life of their parish churches,” he said. “They may range from some form of social service to the practice of contemplation to various forms of physical activity such as tai chi or yoga.”
Davidson noted those forms of spirituality emphasize social engagement with the world, or the development of the interior life, or a new relationship to the human body through meditative forms of exercise.
If sacramental confession continues to change within American popular culture, so too has psychotherapeutic confession changed in the context of popular culture.
Once largely practiced in private between a therapist and client, the sharing of secrets about perhaps taboo forms of behavior or thought is now increasingly becoming public.
Today, millions of people are daily entertained by “the stories you can’t tell” that other people now confess, with little or no shame, on television shows hosted by Oprah Winfrey, Dr. Phil and the like.
Many other people confess anonymously, or participate vicariously in such confessions, on various Internet Web sites.
Do these forms of expression cultivate the exercise of conscience or simply provide a brief moment of catharsis soon forgotten? Are they meaningful in ways not yet generally appreciated and challenge the church to find new ways of making sacramental confession relevant to a new generation?
Scholar Martin sees the emphasis upon sincerity and the exercise of individual conscience, a legacy from the Renaissance, as now pervading American cultural life.
“Maybe it is possible to extrapolate and say that we in America live in a culture that pretends to be sincere and we appear to tell one another everything all the time,” he said. “In such a world, what need would people have to be introspective in the company of a priest when everyone is doing so elsewhere?”
That question calls for a creative examination of conscience about how American Catholics practice the sacrament of reconciliation, as individuals and as a community.
One friend checked several parishes/dioceses (due to the geography of all involved people) - they all were pretty high. The one closest to her house is in the ArchDiocese of Chicago. I assume that is a bit more liberal. I'm in the Diocese of Joliet, and it's quite a mix, but overall pretty liberal. We have a new Bishop, so how things change remains to be seen.
Unfortunately, she became disgusted, remarried in a Lutheran or Methodist Church. She is a Cradle Catholic who didn't know that the Eucharist isn't symbolic.
My announcement of becoming a revert (after 25 yrs an atheist) sparked quite a discussion. After engaging in discussions with my "Catholic" friends, I've decided that there will be many a priest and bishop undergoing some serious questioning on Judgment Day based on the complete lack of education and pastoral care of the flock.
Part of it is certainly a lack of catechesis. VCII sure threw out a lot of babies with the bathwater.
Of course it's not a new thing. There's a saying variously attributed (to St. John Chrysostom, St. John Eudes, and St. Athanasius) that "the floor of Hell is paved with the skulls of bishops."
Annulment cost us about 1 grand. I would have paid a million times that in order to have our civil marriage convalidated. Receiving the Sacraments is priceless and a Gift beyond my ability to measure.
VII is certainly to blame (Or more specifically, our American Bishops using the Council as a reason to do what they did).
As an older GenXer, I believe that we were the first to grow up with and suffer from the effects. My BF is 2 years older, but came form a very orthodox area (they had the TLM uninterrupted until about 4 years ago). He knows so much more of the actual practices if the Church, although there is a lot he doesn't know of beliefs and theology. I can't blame that on VII.
From "The Usual Suspects"
"The greatest trick the Devil ever pulled was convincing the world he didn't exist."
--Verbal Kint
THAT is the problem today. Period.
Great resource, by the way. I'll have to buy a copy.
As a convert, I'm a special case as far as theology goes. We studied hard before we converted, after all to convert you need a good reason other than "I was born in this church."
I work with a Baptist guy, he calls me "little mother superior" just jokingly. One day I was explaining confession to him and why you went to a priest even though you have already asked God directly, to forgive you. I told him what a gift it was and what a grace and by the time I finished he was asking if he could go to confession to a Catholic priest. I told him I didn't think so and he was very sad.
Here's a relevant poem:
Men don’t believe in a devil now as their fathers used to do
They force the door of the broadest creed to let His Majesty through.
There isn’t a print of his cloven foot or a fiery dart from his bow
To be found in earth or air today, for the world has voted so.
But who is mixing the fatal draught that palsies heart and brain?
And loads the earth of each passing year with ten hundred thousand slain?
Who blights the bloom of the land today with the fiery breath of hell,
If the devil isn’t and never was – won’t somebody rise and tell?
Who dogs the steps of the toiling saint and digs the pit for his feet?
Who sows the tares in the field of time, wherever God sows His wheat?
The devil is voted not to be, and of course, the thing is true,
But who is doing the kind of work the devil alone should do?
We are told he does not go about as a roaring lion now,
But whom shall we hold responsible for the everlasting row
To be heard in home, in church, in state, to the earth’s remotest bound,
If the devil by a unanimous vote is nowhere to be found?
Won’t somebody step to the front forthwith, and make his bow and show
How the frauds and the crimes of the day spring up, for surely we want to know.
The devil was fairly voted out, and of course, the devil is gone.
But simple people would like to know, who carries his business on?
Author - either Herbert Trench or Alfred J. Hough
Let me tell you a short story.
I know someone who was active in the Church coaching the baseball team, teaching CCD, Cub Master and Holy Name Society.
He was married 15 years and had 3 children.
His wife divorced him in 1972 and the husband was devastated.
He had a hard time because he went from living with his parents to living with a wife and children and then he lived in a one room furnished room. He thought he would be reconciled but it never came about.
He never remarried although his wife did.
He sinned as much as the next person and did not participate in the Church as he once did, not so much for his own or the Church's philosophical reasons, but more for becoming caught up in the secular world.
After missing confession for many years several things happened to him. He was brought to his knees on one occasion and it was at that time the Holy Spirit made this person get to confession. He had contacted his cousin through the computer. The cousin was like a brother. He had not seen his cousin in 40 years and the cousin was dying of cancer. Our Lord was working to get this person to heaven. It was at this time this person began to pray for his cousin and the souls in Purgatory.
After 35 years of being away form his wife, the priest told him the first thing to be done is to forgive his wife and the Lord would forgive him.
It worked and the person is now back again contributing to his faith.
The first question the priest asked this person was "Were you married again". Divorce does not keep you from the Church or the Sacraments. Re-marriage does as you are living in sin.
One must stay single and celibate and one should get to confession as soon as possible. I pray the Holy Spirit help you as He helped me.
Wow! I am over whelmed by the sentiments expressed by you and other posters. I know I can just Cc by addressing this to all of the kind people who really impressed me, but I will post individually. My apologies to others who may have to wade through this. I assure you I wish you the best, peace and happiness.
Great...great! Thanks. If you ever find the place where this first appeared, please tell me. I'd like to put it on my Freeper page.
Frank
"After 35 years of being away form his wife, the priest told him the first thing to be done is to forgive his wife and the Lord would forgive him. "
I did that a long time ago. It was just not a good example for three children. It has been 33 years and I still wish I could have done better for them
Thanks you. I assure you your kind words hit home.
I assure you I will as soon as I post the individual thanks to all who are so kind. Thank you.
Thank you. To the point. It isn't the amount of money, it is the idea of charging money I do not like. Personally, I have all the money I will ever need. (I know, fees etc)
Thank you. I couldn't agree more. Had three years of Latin and did like the old Mass.
Welp, I can assure you with a reasonable amount of certainty, that in our diocese, when you consider the costs of validating out of state paperwork, Canon law research, the administrative costs plus the the people to actually do the jobs required by the Tribunal, they ain't gettin' rich on it. If they break even at all I would be surprised.
We agree on that...
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