PENITENTIAL SPIRITUALITY
IN THE FRANCISCAN SOURCES

The Sacrament of Penance.

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Francis affirms in 2 Faithful 4,22, that "We must confess to the priest all our sins." In the Memoriale Propositi (6, 1) he reminds the penitents that they should go to confession at least "three times a year. " The same command finds echo in the Rule of Nicholas IV, c.6.

This exhortation to confess their sins to priests - the ministers of divine pardon - also appears in the Rule of 1221 (20, 1); in the Admonitions 24,3; in the Letter to a Minister General, 18; and in various other extracts from the sources.

However, the invitation to full reconciliation and cleansing from one's faults, is implicit in the constant call to the goodness of God and to the sacrifice of Christ, who gave Himself up as a victim for our sins (2 Faithful 1, 11- 14; 1 Faithful 1, 13-14). This motive permeates both the writings and the sources. the sinner cannot remain unmoved before so great a mystery of love!

At this point, it is important to discuss the implementation of these spiritual instances. The Sacrament of Penance, means and sign of reconciliation of man with God and his brothers, does not concern solely the problems of the individual conscience, but essentially has a place at community level also. This aspect, too often neglected, is present in Francis' teaching. A full reconciliation with God implies total harmony with the brothers. In fact, just as "the sin of one man does harm to all," so also "the holiness of one man brings blessing to all" (133) There are many passages in the writings and sources which recall this community dimension within the Sacrament of Penance.

Since there is not the time and space available here for a detailed discussion, I consider it more useful to work within a practical perspective.

For an efficacious conversion, I consider it important:

• 1.) to assign a correct role to the Sacrament of Penance-avoiding two extremes: that is retaining it to be an automatic panacea for all faults, without involvement of personal commitment (as sometimes has been the case in the past) and neglecting it altogether as the current fashion in reaction to all that has been negative in the past.

• 2). to hold frequent penitential celebrations, which will be valid in themselves as confrontations with the Word of God, ever inviting one to conversion, and to facilitate the administering of the Sacrament of Penance.

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(133) Apostolic Constitution Indulgentiarum doctrina, 4.

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These are moments in which "the faithful acknowledge themselves to be sinners and beg forgiveness from God and their brothers," (134) supported by the knowledge that Christ, who died and rose, has won reconciliation for all men. The penitent, having been taught of the irreplaceable mercy of God, acquires confidence in his relationship with the Lord and learns from Him how to be always understanding towards his brothers. While the vertical thrust towards God increases, love in its horizontal dimension also becomes more perfect -- love, that is, towards man and the created world. The message of hope, once it has been received, is offered again in terms which are living and authentic. While the "good soil" (Rule 1221,22,18) increases, the penitent acts in such a way that he leaves behind him as he progresses, a constant flowering of forgiveness and joy.

The whole history of salvation is interwoven with God's mercy and man's selfish whims. The penitent must plunge into this mystery of grace through a self-deepening which is progressive and spiritual, involving study and meditation, in humility and in fervent prayer (cf. Admonitions 7, 1-4).

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