It is readily apparent to most what all the fuss over the divorced and remarried sans annulment returning to "full communion" is all about: the forgiveness of a sin without true repentance. The absolution of a sin without requiring restitution for the abandonment of one's marital vows. The cleansing of the Soul without amendment to repair the first vows. In other words, to simply "write off" mortal sin as of no consequence to the Soul, as if it could be erased by a simple signature on a decree or by majority assent of a college of Cardinals. This proposed course once again follows the path of the past 60 years by de-sensitizing the masses to the effects of sin in general, and mortal sin in particular. If the above cleansing sans confession should ever come to fruition, it's just another domino to fall to the New Evangelation birthed in the 60's, just like respect for True Presence in the Tabernacle, the respect for the Latin Mass, the respect for the One True Faith. Desensitize. Demean. Destroy. Christ is just "one of the boys and my good friend". One Mass is just as good as the other; everyone goes to Heaven no matter what religion-of-the-month they profess, as long the last word you breathe is "Jesus", (even if you follow an heretical one, which all are excepting the Catholic Religion.)
It is false Mercy and Compassion to give absolution without the required matter and form, which is what is trying to happen, or what some would want to make happen. Consider what the Catechism of St Pius X states regarding the matter and form of Confession:
Q: What is the matter of the sacrament of Penance?
A: The matter of the sacrament of Penance is divided into remote and proximate. The remote matter consists of the sins committed by the penitent after Baptism; and the proximate matter are the acts of the penitent himself, that is, contrition, confession and satisfaction.
Q: What is the form of the sacrament of Penance?
A: The form of the sacrament of Penance is this: "I absolve thee from thy sins."
Can a priest give true absolution without proper matter and form? Can a Synod give true absolution by decreeing "I absolve Thee from Thy sins", but not expect Contrition, Confession and Satisfaction from the penitent or penitents? Are we suddenly to go all "Reverend Moonie" with group absolution? Where was this feature of Catholicism when I was awash in the Mortal sins of my youth? Huh? Why did I have to embarrass myself by speaking aloud what I'd prefer to just be forgiven of? Huh??
But that is precisely what is trying to happen - the forgiveness of Mortal sin without embarrassing oneself before a priest for letting Passions subdue Reason; without having to admit to the grievous sin of adultery or fornication; without having to make restitution to one's abandoned spouse and children; without kneeling before Christ - before His alter Christus - and beg Forgiveness and vow amendment. This is the false face of the Mercy and Compassion being touted as a cure-all for the weeping tears of those who willingly chose to violate their Matrimonial vows of Fidelity and Permanency!
Death is inevitable and cannot be escaped from...its hands will find you whether you are an atheist, a heretic, or an adulterer. It will find you whether you are happily ensconced into a second, adulterous marriage or a contentious, unhappy first one. It will come as a "thief in the night" or well advertised in advance (if you're grievously ill, for instance.) But it will come nonetheless: unwanted, unrelenting, uncaring. And we all best be prepared for the unexpected, for our very Eternal Souls are at stake. The only Happiness we have been guaranteed by God is Heaven. None was promised while on this Earth and none, therefore, should be expected. If it comes, all the more good for this great privilege of our Creator and for which we should be grateful. But when that happiness comes at the expense of great peril to our Eternal Soul, then we had better take a step back and review our priorities.
And none can help us review those priorities better than St. John Marie Vianney's sermon on The Bad Death. Sobering. Straightforward. Black and White. Though the translation is incomplete, what has already been translated leads us to one clear conclusion: stay straight with God and live your Faith as He intended, with your eyes always on Heaven. Listen, then, to the Cure' of Ars and his sobering homily:
If you ask me what most people understand by a bad death, I will reply: "When a person dies in the prime of life, married, enjoying good health, having wealth in abundance, and leaves children and a wife desolate, there is no doubt but that such a death is very tragic." King Ezechiel said: "What, my God! It is necessary that I die in the midst of my years, in the prime of my life!" And the Prophet-King asks God not to take him in his prime. Others say that to die at the hands of the executioner on the gallows is a bad death. Others say that a sudden death is a bad death, as, for instance, to be killed in some disaster, or to be drowned, or to fall from a high building and be killed. And then some say that the worst thing is to die of some horrible disease, like
the plague or some other contagious malady.
And yet, my dear brethren, I am going to tell you that none of these are bad deaths. Provided that a person has lived well, if he dies in his prime, his death will not fail to be valuable in God's eyes. We have many saints who died in the prime of their lives. It is not a bad death, either, to die at the hands of the executioner. All the martyrs died at the hands of executioners. To die a sudden death is not to die a bad death either, provided one is ready. We have many saints who died deaths of that sort: St. Simeon was killed by lightning on his pillar. St. Francis de Sales died of apoplexy. Finally, to die of the plague is not a dreadful death. St. Roch and St. Francis Xavier died of it.
But what makes death bad is sin. Ah, this horrible sin which tears and devours at this dread moment! Alas, no matter where the poor, unfortunate sinner looks, he sees only sin and neglected graces! If he lifts his eyes to Heaven, he sees only an angry God, armed with all the fury of His justice, Who is ready to punish him. If he turns his gaze downwards, he sees only Hell and its furies already opening its gates to receive him. Alas! This poor sinner did not want to recognise the justice of God during his life on earth; at this moment, not only does he see it, but he feels it already pressing down upon him. During his lifetime, he was always trying to hide his sins, or at least to make as little of them as possible. But at this moment everything is shown to him as in the
broad light of day. He sees now what he should have seen before, what he did not want to see. He would like to weep for his sins, but he has no more time. He scorned God during his lifetime; God now, in His turn, scorns him and abandons him to his despair.
Listen, hardened sinners, you who are wallowing now, with such pleasure, in the slime of your vice, without casting even a thought upon amending your lives, who perhaps will give thought to this only when God has abandoned you, as has happened to people less guilty than you. Yes, the Holy Ghost tells us that sinners in their last moments will gnash their teeth, will be seized by a horrible dread, at the very thought of their sins. Their iniquities will rise up before them and accuse them. "Alas!" they will cry at this dread moment, "alas! Of what use is this pride, this vain ostentation, and all those pleasures we have been enjoying in sin? Everything is finished now. We have not a single item of virtue to our credit but have been completely conquered by our evil passions."
This is exactly what happened to the unhappy Antiochus, who, when he fell from his chariot, shattered his whole body. He experienced such dreadful pain in his entrails that it seemed to him as if someone were tearing them out. The worms started to gnaw at him while he was still alive, and his whole body stank like carrion. Then he began to open
his eyes. This is what sinners do -- but too late. "Ah," he cried, "I realise now that it was the evils which I committed in Jerusalem that are tormenting me now and gnawing at my heart." His body was consumed by the most frightful sufferings and his spirit with an inconceivable sadness. He got his friends to come to him, thinking that he might find some consolation in them. But no. Abandoned by God, Who gives consolation, he could not find it in others.
"Alas, my friends," he said to them, "I have fallen into a terrible affliction. Sleep has left me. I cannot rest for a single instant. My heart is pierced with grief. To what a terrible state of sadness and anguish I am reduced! It seems that I must die of sorrow, and in a strange country, too. Ah, Lord, pardon me! I will repair all the evil that I have done. I will pay back all I took from the temple in Jerusalem. I will present great gifts to the temple. I will become a Jew. I will observe the Law of Moses. I will go about publicising the omnipotence of God. Ah, Lord, have mercy on me, please!" But his illness increased, and God, Whom he had scorned during his life, no longer had ears to hear him. He was a proud man, a blasphemer, and despite his urgent prayers, he was not listened to and had to go to Hell.
It is a grievous but a just punishment that sinners, who throughout their lives have spurned all the graces which God has offered them, find no more graces when they would like to profit by them. Alas! The number of people who die thus in the sight of God is great. Alas! That there are so many of these blind people who do not open their eyes until the moment when there are no further remedies for their ills! Yes, my dear brethren, yes, a life of sin and a death of rejection! You are in sin and you do not wish to give it up? No, you say. Very well, my children, you will perish in sin. You will see that in the death of Voltaire, the notorious blasphemer.
Listen carefully and you will see that if we despise God always and if God waits for us during our lives, often, by a just judgment, He will abandon us at the hour of our death, when we would like to return to Him. The idea that one can live in sin and give it all up one day is one of the Devil's traps which will cause you to lose your soul as it has caused so many others to lose theirs. Voltaire, realising that he was ill, began to reflect upon the state of the sinner who dies with his conscience loaded with sins. He wished to examine his conscience and to see whether God would be willing to pardon him all the sins of his life, which were very great in number. He counted upon the mercy of God, which is infinite, and with this comforting thought in mind, he had brought to him one of those priests whom he had so greatly outraged
and calumniated in his writings. He threw himself upon his knees and made a declaration to him of his sins and put into his hands the recantation of all his impieties and his scandals. He began to flatter himself on having achieved the great work of his reconciliation. But he was gravely mistaken. God had abandoned him; you will see how. Death anticipated all spiritual help. Alas! This unfortunate blasphemer felt all his terrors reborn in him. He cried out: "Alas, am I then abandoned by God and men?" Yes, unhappy man, you are. Already your lot and your hope are in Hell.
sullied. His companions in irreligion, fearing, lest someone might bring him the last Sacraments, something which would have seemed to them to dishonour their cause, brought him to a house in the country, and there, abandoned to his despair ... [sermon unfinished - Trans.]
Copyright 2014 David Heath - All Rights Reserved