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Church Teaching

Introduction To Canon Law

Father James Goodwin

March 27, 2023 9:48 am March 27, 2023

9 min read

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9 min read

Canon law has been in the news quite a bit recently. Normally, canon law isn’t in the spotlight; however, it effects every Catholic whether they know it or not. Some…

Canon law has been in the news quite a bit recently. Normally, canon law isn’t in the spotlight; however, it effects every Catholic whether they know it or not.

Some comments about canon law can be rather negative. Unfortunately, the law is seen by many as being opposed to mercy. This is actually not the case. Justice and mercy are always hand in hand. We need both.

The Purpose of Law

So what is canon law all about? Put simply, canon law is how the Church organizes and governs herself. The word “canon” basically means rule. There are about 1.3 billion Catholics in the world, and the Church administrates a large collection of institutions. Therefore, the Church needs an organizational structure to carry out its office of governance and its saving mission. Every society needs laws — and so does the Church. There is an old saying: ubi societas ibi lex (“where there is a society there is law”). Imagine driving on the highway where there are no rules of the road? It would ultimately lead to disaster.

Canon law deals with all the issues that any legal system does — for example, rights, property issues, procedures, administration, personnel, crimes and trials. It also does some things that civil law cannot, such as laws regarding sacraments, sacred places and magisterial teachings.

The Church’s laws have developed greatly over its 2,000-year history. Beginning in the New Testament, we see that there are procedures for replacing an apostle (see Acts 1:15-26); also, what to do when there are disputes in the Church (Mt 18:15-20). As time went on there were various councils that legislated on issues of concern. Popes would issue decretals to settle disputes or enforce discipline. Courts were established to hear cases and issue decisions. In addition, they used procedures adapted from Roman law.

Eventually, these disparate laws and decretals were collected into what became known as canon law. In 1917, there was a major reform and the law was codified, published as the first Code of Canon Law. After the Second Vatican Council there was a revision, and the 1983 Code of Canon Law was issued for Latin-rite (often referenced as Roman-rite) Catholics by Pope St. John Paul II. Later, in 1990, a separate code was issued for the Eastern Catholic Churches. While not all of the Church’s laws are in the code, it is the place to start.

Since it affects most Catholics in America, let us consider the Roman-rite code. It is organized into seven books. A brief survey of the code will provide a general idea of what it covers.

A Walk Through the Code

There are several Books in the code as follows:

Book I is called General Norms and is the backbone of the code. While it might not seem exciting, it informs the rest of the code, which cannot be understood without it. Book I deals with the various kinds of laws in the Church, how they are issued, who they pertain to, and how they are enforced. There are canons regarding juridic persons — things like your diocese or parish. Also there are canons on the officers who serve the Church. Some of these canons may seem like minor details, but the code is a complex thing. If one part of your car’s engine fails, even if it is just a small screw, it can cause the whole thing to malfunction. It is the same with the Code of Canon Law.

Book II is about the People of God. It sets out the obligations and rights of the lay faithful and clergy. If you want to know what rights you have in the Church, this is the book where you will find them. In addition, it contains the hierarchical constitution of the Church including the Pope, dioceses and religious orders. It shows how they are to be organized and governed.

Book III is on The Teaching Function of the Church. This book covers preaching, catechesis, missions and education. This book tells us what levels of authority there are for Church teachings. It also has rules for educational institutions, including Catholic universities.

Book IV is about The Sanctifying Function of the Church. This pertains to the sacraments. It tells us who can receive them, administer them and what is required for their validity. The section on matrimony is of particular interest since the recent synods on the family. It defines marriage and its valid celebration, and gives the legal reasons why a marriage may be ruled invalid in an annulment process. This book also covers other liturgical acts such as funerals. In addition, it contains regulations for churches, shrines and other places of worship.

Book V covers The Temporal Goods of the Church. This is basically the Church’s property law. It gives regulations on how to properly administer the Church’s property and finances. Also, it includes rules on contracts and wills.

Book VI is on Sanctions in the Church. This is the Church’s criminal law. It sets out the authority the Church has to punish crimes, who can be punished, what crimes may be punished, and what the penalties are for those crimes. It may surprise many people to find this in the Code of Canon Law, but every institution has disciplinary regulations. However, in our law, the goals are to repair scandal, restore justice and reform the offender. So there is more to it than simply punishing crime.

Book VII is about Processes. This book covers trials, their procedures, officers of the court, how to organize courts, the rights of the parties and appeals. Those who watch “Law & Order” on television would find Church trials not nearly as exciting. Normally, cases are handled in a documentary way. Rarely do the parties meet each other in an open court. This may strike us as odd, but, in fact, it is the norm in many judicial systems influenced by Roman law in other parts of the world.

In total, there are 1,752 canons in the code, so to cover them all would require a lengthy commentary. In fact, there are a variety of commentaries and other books that are helpful in understanding canon law.

Canon law includes both divine law and ecclesiastical law. Divine law is unchangeable and is applicable to every human being — for example, the law against murder. Ecclesiastical law is rooted in Church law and is not infallible, although it is authoritative — for example, the laws regarding fast and abstinence. Our system of law is human and not perfect.

Justice and Mercy

As mentioned earlier, often in our minds we think of law and mercy as being opposed. Even some priests do not see the law as being “pastoral.” However, the law is about order and justice. These are necessary if there is to be mercy.

Justice is defined as giving and receiving one’s due. If we are wronged, we desire justice. If someone hits your car in the parking lot, you will want their insurance to pay for the accident. Justice involves moral obligations and responsibilities.

The law is concerned with the common good. Of course, there are disputes about what the common good is, and that is where the law comes in, to settle the issue fairly. The Church is concerned with spiritual realities, but these are lived out in the material world. We are not divorced from this world. This is where we must live out the demands of the Gospel. These include justice for the poor, oppressed and others who cannot defend their own rights. Therefore, mercy, in fact, includes justice rather than opposing it.

For us to show mercy to others means ensuring that their rights are respected and upheld. It also means that they have the right to the true teachings of the Church, that the sacraments will be validly administered, that the finances will be handled properly, that those who injure others will be restrained and punished and that everyone will receive the due process of law. All of these things are part of our canon law. They are concrete ways in which mercy is accomplished in the Church.

In the bull of indiction by which he opened the Jubilee of Mercy, Misericordiae Vultus, Pope Francis said: “It would not be out of place at this point to recall the relationship between justice and mercy. These are not two contradictory realities, but two dimensions of a single reality that unfolds progressively until it culminates in the fullness of love” (No. 20). He added, a little bit later: “Mercy is not opposed to justice but rather expresses God’s way of reaching out to the sinner, offering him a new chance to look at himself, convert and believe.… God’s justice is His mercy given to everyone as a grace that flows from the death and resurrection of Jesus Christ. Thus the Cross of Christ is God’s judgment on all of us and on the whole world, because through it He offers us the certitude of love and new life” (No. 21). Pope Francis points out that Jesus Christ is to be at the center of all that canon law aims to accomplish.

Ultimately, canon law is at the service of the Church. It exists to assist the Church in its mission to proclaim the good news of Jesus Christ to the world. The last canon in the code states clearly that the purpose of the law — indeed, the highest law — is the salvation of souls. That makes canon law a true work of mercy.

The Very Rev. James Goodwin, J.C.L., is a graduate of The Catholic University of America and judicial vicar of the Diocese of Fargo, North Dakota.

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5 min read

Sacramentals

Mary’s Mantle

Father James Goodwin

March 2, 2023 9:13 am March 2, 2023

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5 min read

On July 16, 1251 the Blessed Virgin Mary appeared to St. Simon Stock, a Carmelite friar, in Aylesford, England. She told him, “Receive, my beloved son, this scapular of thy…

On July 16, 1251 the Blessed Virgin Mary appeared to St. Simon Stock, a Carmelite friar, in Aylesford, England. She told him, “Receive, my beloved son, this scapular of thy order; it is the special sign of my favor, which I have obtained for thee and for thy children of Mount Carmel. He who dies clothed with this habit shall be preserved from eternal fire. It is the badge of salvation, a shield in time of danger and a pledge of special peace and protection.”

A scapular is two pieces of cloth connected over the shoulders by strings or cords. Religious often wear a long one as part of their habit. Lay people began to desire to share in the blessing that Our Lady gave to the Carmelites and wore a smaller scapular under their clothing. There are eight different Marian scapulars, but the brown scapular of Our Lady of Mt. Carmel is the most popular and best known. It is a sacramental of the Church.

Sacramental

According to Canon 1166 in the Code of Canon Law, “Sacramentals are sacred signs which in a sense imitate the sacraments. They signify certain effects, especially spiritual ones, and they achieve these effects through the intercession of the Church.” The Directory of Popular Piety, No. 205, says, “The scapular is an external sign of the filial relationship established between the Blessed Virgin Mary, Mother and Queen of Mount Carmel, and the faithful who entrust themselves totally to her protection, who have recourse to her maternal intercession, who are mindful of the primacy of the spiritual life and the need for prayer.”

Pope St. John Paul II, on the 750^th anniversary of the scapular, wrote:

“The sign of the scapular points to an effective synthesis of Marian spirituality, which nourishes the devotion of believers and makes them sensitive to the Virgin Mother’s loving presence in their lives. The scapular is essentially a ‘habit.’ Those who receive it are associated more or less closely with the Order of Carmel and dedicate themselves to the service of Our Lady for the good of the whole Church. Those who wear the scapular … experience the loving and motherly presence of Mary in their daily commitment to be clothed in Jesus Christ and to manifest him in their life for the good of the Church and the whole of humanity.”

“Therefore two truths are evoked by the sign of the scapular: On the one hand, the constant protection of the Blessed Virgin, not only on life’s journey, but also at the moment of passing into the fullness of eternal glory; on the other, the awareness that devotion to her cannot be limited to prayers and tributes in her honor on certain occasions, but must become a ‘habit,’ that is, a permanent orientation of one’s own Christian conduct, woven of prayer and interior life, through frequent reception of the sacraments and the concrete practice of the spiritual and corporal works of mercy. In this way the scapular becomes a sign of the ‘covenant’ and reciprocal communion between Mary and the faithful … .”

It is interesting that St. John Paul uses the word covenant. A covenant, in Jewish belief, was an act that creates a family bond between two parties. Therefore, the scapular is a sign that Mary is now our mother and that we are dedicated to her. It is a symbol of a special relationship with the Mother of God.

Protection

The scapular is a sign that we are under the protection of Mary and that she will intercede for us in life and at death. It is not a magical charm or guarantee of eternal salvation. Our salvation is found in Jesus Christ alone. For us the scapular is a symbol that we intend to follow Jesus as Mary did by being open to God, listening to him and living in obedience to his commandments. It also gives a spiritual affiliation to the Carmelite order and share in its good works. St. Paul wrote that we should pray always. Wearing the scapular is an expression of continual prayer, particularly of asking for Mary’s intercession. As the Carmelite order has said, “The scapular is a sign of the love of Mary, icon of the goodness and mercy of the Most Blessed Trinity.”

Anyone may wear the scapular, but the practice is most fruitful if enrolled, which is possible with any priest or deacon. This special blessing gains for us the full graces and benefits of the scapular. In the past, it was commonly done at first Communion and this is a wonderful custom. Sacramentals, such as the scapular, are a forgotten treasure. They call into mind our faith and integrate it into our daily life. The scapular serves as a constant reminder of the presence of Jesus and the prayers of his Mother. Some find it difficult to wear. That can often be solved by purchasing a good quality scapular. No matter what, the best scapular is the one you will wear. It will become for you a practical sign that you belong to Jesus Christ through his mother Mary.

Sacramentals are not Catholic kitsch. They are a way to bring our faith into our daily lives and express it in material way. They are a witness to our Catholic faith. The scapular is a wonderful gift from Mary not just to the Carmelites, but to all of us.

Father James Goodwin is a priest of the Diocese of Fargo, North Dakota.

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3 min read

Prayer

Want to pray the Rosary with your family? Try starting with a decade a day

Father James Goodwin

February 1, 2023 7:48 am February 1, 2023

3 min read

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3 min read

Many have heard the saying by the Servant of God Venerable Father Patrick Peyton, C.S.C., that “the family that prays together stays together.” The family rosary has been a staple…

Many have heard the saying by the Servant of God Venerable Father Patrick Peyton, C.S.C., that “the family that prays together stays together.” The family rosary has been a staple of Catholic home devotions for centuries — and for good reason. It teaches us, especially children, the basic prayers of our faith. It covers the essential moments in the life of Christ, encapsulating the Gospel story. It helps us to start to spend time with God in meditative prayer. In short, the rosary is a wonderful way to ask for God’s help and Mary’s intercession.

However, many can find it difficult to pray the rosary. Attention spans seem to be shorter, perhaps due to the multitude of screens that surround us. Commercials every few minutes, video games and smartphones all contribute to problems with concentration. For many, silence can seem unnerving when we are constantly being stimulated. Add to that the noise of younger children, and praying a family rosary especially can be challenging. So how can you, and your family, pray the rosary together?

One way to be successful is to not try to start with a full, five-decade rosary. Instead, perhaps try to pray one rosary over the course of the week. You can pray at a family altar where images of the Sacred Heart of Jesus and Immaculate Heart of Mary are enthroned. Keep rosaries there for the children. Begin on Sunday with the opening prayers of the Rosary: the Sign of the Cross, the apostles creed, the Our Father, the three Hail Marys and Glory Be. Then from Monday through Friday, pray one decade a day. On Saturday, pray the concluding prayers: the Hail Holy Queen, final prayer, prayers for the pope’s intention, and the Sign of the Cross. Thus, over the course of the week, the family can pray one full Rosary while spending just a few minutes each day. Over time you can increase the number of decades prayed until you are praying the entire rosary on a daily basis.

This can easily be enhanced. Each family member can be asked for what intention they are offering the decade. You can add Scripture readings or introduce a relevant line from Scripture for each Hail Mary. You can use pictures, coloring books, spiritual meditations or music. In addition, you can add other prayers for morning or night, or other devotions such as a litany or novena. Such devotions are a treasure chest of ancient Christian prayers just waiting to be rediscovered. At a time when many are attracted by “mindfulness,” we seem to ignore the long history of Catholic meditative prayer. There is an added bonus that praying part of the Rosary gains a partial indulgence and a plenary indulgence is granted to those who pray the whole Rosary in a family group. These can be offered for the deceased members of the family.

This manageable method is a great way to learn how to pray the Rosary and to make it a regular part of your family’s spiritual life. It will teach your children how Catholics pray. And it will bring your family together, making Christ the center of your home. It will help your family to truly become a “domestic church,” where your hearts are united, with Mary, to the Sacred Heart of Jesus.

Father James Goodwin writes from North Dakota.

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4 min read

Blessings

Exploring the Apostolic Pardon

Father James Goodwin

January 23, 2023 10:37 am January 23, 2023

4 min read

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4 min read

To reflect on the last things, one of which is death, is a longstanding Catholic custom. This is not a pleasant subject, but it is good to consider our final…

To reflect on the last things, one of which is death, is a longstanding Catholic custom. This is not a pleasant subject, but it is good to consider our final end and how we prepare for it. As the old saying goes, memento mori (remember death).

One great gift that the Church gives to us when death is near is the apostolic blessing or apostolic pardon. This blessing comes with a plenary indulgence, which means the recipient is granted the remission of all the temporal punishment due to sin already forgiven. The Church teaches that priests should not fail to impart this blessing on the dying and that the faithful should be instructed about it. Even if the dying person has already received a plenary indulgence this is the one time they can receive another on the same day. The Code of Canon Law entrusts this responsibility especially to the pastor (Canon 530.3), but any priest can and should offer it to those in danger of death. Normally, only the pope can grant a plenary indulgence with his blessing, but this is one of the times any priest has that same power. If he should forget, the faithful are encouraged to request this special blessing to their dying loved ones.

If a priest is not available, the Church still grants to the dying the opportunity to receive the plenary indulgence at the moment of death. This is granted to those who have been in the habit of reciting some prayers during their lifetime. In this case, the Church supplies for the three conditions required for a plenary indulgence namely sacramental confession, holy Communion, and prayers for the pope. The use of a crucifix or cross is highly recommended. It is the earnest desire of the Church to offer this indulgence is the broadest way possible to those who are in danger of death.

There are two forms of the apostolic blessing in the Church rites for the dying:

A. “Through the holy mysteries of our redemption may almighty God release you from all punishments in this life and in the life to come. May he open to you the gates of paradise and welcome you to everlasting joy.”

B. “By the authority which the Apostolic See has given me, I grant you a full pardon and the remission of all your sins in the name of the Father, and of the Son, and of the Holy Spirit.”

Often the apostolic pardon is given in the context of what is referred to commonly as the “last rites.” This consists principally of viaticum, which is holy Communion as “food for the journey,” and the commendation of the dying, although confession and anointing of the sick may be administered then, too. At the moment of death, the Church is present to offer the sacraments so at that pivotal time Christ’s grace and presence is near.

The rite called the Commendation of the Dying is intended to “help sustain the union of the soul with Christ until it is brought to fulfillment after death.” It expresses the desire for God’s mercy and confidence in Christ. Others who are present can join in the prayers and assist the person at their last moments. These prayers can help and give consolation, especially if the person is suffering from fear.

Scripture and a litany of the saints prepare for a prayer of commendation where the priest or another minister entrusts the soul of the dying to God and invokes his mercy. For some, it gives permission for them to let go and accept their death. It concludes with the Hail Holy Queen where we ask for Mary’s prayers to help the soul at the hour of death. This rite can be very helpful and should not be omitted if at all possible.

Once death has occurred, the same rite has a section of prayers after death. These consist of psalms and some ancient prayers for the dead. These prayers commend the soul to God and ask for forgiveness for his or her sins. In addition, we pray for the family and friends of the deceased. The body may be sprinkled with holy water as a final blessing.

Death is perhaps the most difficult moment in our lives. The Church provides the apostolic pardon and other rites to help us prepare for death and our particular judgment. They can give us a sense of peace and serenity. We can experience the hope given by Christ who has conquered death by his death and shares with us his eternal life.

Father James Goodwin is judicial vicar of the Diocese of Fargo.

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7 min read

Prayer

A Plague Litany

Father James Goodwin

November 26, 2020 7:00 am November 26, 2020

7 min read

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7 min read

It is an ancient tradition in the Catholic Church that when plagues strike the people would recite litanies. A litany is a series of invocations, usually of saints or titles…

It is an ancient tradition in the Catholic Church that when plagues strike the people would recite litanies. A litany is a series of invocations, usually of saints or titles of a saint, that ask for intercessory prayers. A litany is a prayer of petition.

Some litanies are public and others for private use only. The Directory on Popular Piety (No. 235) says, “The Litanies of the Saints contain elements deriving from both the liturgical tradition and from popular piety. They are expressions of the Church’s confidence in the intercession of the Saints and an experience of the communion between the Church of the heavenly Jerusalem and the Church on her earthly pilgrim journey.” Likewise, the Code of Canon Law states in canon 1166 that, “sacramentals are sacred signs which in a sense imitate the sacraments. They signify certain effects, especially spiritual ones, and they achieve these effects through the intercession of the Church.”

Certain litanies were popular when a plague struck a region or nation. Often they invoked saints that were known to be powerful intercessors for the sick or in case of natural disasters. Often they were prayed during processions in an antiphonal manner. One of the more popular litanies during the time of plague was the Litany of the Saints. In addition, particular saints were often called upon singularly or in groups, such as the 14 Holy Helpers.

In this time of pandemic, especially since public worship is difficult or impossible, we can still invoke saints and pray litanies. Popular devotions can help sustain our faith. We believe that we are part of the communion of saints and that their prayers are efficacious. The saints want to help us.

Here is a litany of some of the saints that were often invoked during times of sickness and plague. This litany is for private use only. Feel free to add your own special patrons.

Lord, have mercy. Lord, have mercy.
Christ, have mercy. Christ, have mercy.
Lord, have mercy. Lord, have mercy.

Christ, hear us. Christ, hear us.
Christ, graciously hear us. Christ, graciously hear us.

God the Father in Heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Spirit, have mercy on us.
Holy Trinity, one God, have mercy on us.

Holy Mary, Mother of God, pray for us.
Holy Mary, Help of the Sick, pray for us.
Holy Mary, Health of the Roman People, pray for us.
Holy Mary, Our Lady of Perpetual Help, pray for us.
Holy Mary, Consoler of the Afflicted, pray for us.

St. Joseph, Spouse of the Virgin Mary, pray for us.
St. Joseph, Hope of the Sick, pray for us.
St. Joseph, Patron of the Dying, pray for us.
St. Joseph, Terror of Demons, pray for us.

St. Michael, Light and Hope of souls near death, pray for us.
St. Michael, our most sure aid, pray for us.
St. Michael, receiver of the souls of the elect after death, pray for us.
St. Raphael, God’s remedy, pray for us.
St. Gabriel, God’s messenger, pray for us.
Guardian Angel, my protector, pray for us.
All you holy angels, pray for us.

St. George, valiant martyr of Christ, pray for us.
St. Blaise, zealous bishop and benefactor of the poor, pray for us.
St. Erasmus, mighty protector of the oppressed, pray for us.
St. Pantaleon, miraculous exemplar of charity, pray for us.
St. Vitus, special protector of chastity, pray for us.
St. Christopher, mighty intercessor in dangers, pray for us.
St. Dionysius, shining mirror of faith and confidence, pray for us.
St. Cyriacus, terror of hell, pray for us.
St. Acacius, helpful advocate in death, pray for us.
St. Eustace, exemplar of patience in adversity, pray for us.
St. Giles, despiser of the world, pray for us.
St. Margaret of Antioch, valiant champion of the Faith, pray for us.
St. Catherine of Alexandria, victorious defender of the Faith and of purity, pray for us.
St. Barbara, mighty patroness of the dying, pray for us.
All you Fourteen Holy Helpers, pray for us.

St. Luke, patron of physicians, pray for us.
St. Agatha, patroness of nurses, pray for us.
St. Martin De Porres, patron of public health, pray for us.
St. Roch, who did expose your life to heal the sick, pray for us.
St. Sebastian, comforter of the dying, pray for us.
St. Corona, patroness of plague victims, pray for us.
St. Benedict, protector of those who cry to you, pray for us.
St. Charles Borromeo, whose selflessness during a great plague won the hearts even of your foes, pray for us.
St. Gregory the Great, whose prayers ended a plague, pray for us.
St. Aloysius Gonzaga, who died as a result of caring for the sick, pray for us.
St. Rosalie, by whose intercession a plague was ended, pray for us.
St. Casimir, known for generosity to the sick, pray for us.
Sts. Cosmas and Damian, holy brother-physicians, pray for us.
St. Camillus de Lellis, patron of the sick and health care workers, pray for us.
St. John of God, patron of hospitals, pray for us.
St. Frances of Rome, dedicated to the sick and the poor, pray for us.
St. Quirinus of Neuss, patron of those affected by plague, pray for us.
St. Anthony the Great, patron of those infected by disease, pray for us.
St. Edwin the Martyr, patron of pandemics, pray for us.
St. Damien of Molokai, compassionate to the sick and outcasts, pray for us.
St. Godeberta of Noyon, who miraculously brought an end to a plague, pray for us.
St. Henry Morse, who cared for plague victims, pray for us.
St. Marianne Cope, who saw in the sick the face of Jesus, pray for us.
Bl. Francis Xavier Seelos, holy priest who died caring for the sick, pray for us.
Blessed Engelmar Unzeitig, chaplain amid an outbreak at Dachau, pray for us.
All holy saints of God, pray for us.

From every evil, Lord save your people.
From every sin, Lord save your people.
From your anger, Lord save your people.
From sudden and unforeseen death, Lord save your people.
From the snares of the devil, Lord save your people.
From anger, hatred, and all ill-will, Lord save your people.
From the spirit of uncleanness, Lord save your people.
From lightening and tempest, Lord save your people.
From the scourge of earthquake, Lord save your people.
From plague, famine, and war, Lord save your people.
From everlasting death, Lord save your people.

Be merciful to us sinners, Lord, hear our prayer.
That you will spare us, Lord, hear our prayer.
That you will pardon us, Lord, hear our prayer.
That it may please you to bring us to true repentance, Lord, hear our prayer.
To deliver our souls from eternal damnation, and the souls of our brethren, kinsmen, and benefactors, Lord, hear our prayer.
To give and preserve the fruits of the earth, Lord, hear our prayer.
To grant eternal rest to all the faithful departed, Lord, hear our prayer.

Lamb of God, who takes away the sins of the world: spare us, O Lord.
Lamb of God, who takes away the sins of the world: graciously hear us, O Lord.
Lamb of God, who takes away the sins of the world: have mercy on us.

Let us pray.

Almighty and eternal God, our refuge in every danger, to whom we turn in our distress, in faith, we pray, look with compassion on the afflicted, grant eternal rest to the dead, comfort to mourners, healing to the sick, peace to the dying, strength to healthcare workers, wisdom to our leaders and the courage to reach out to all in love, so that together we may give glory to your Holy Name. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Father James Goodwin writes from North Dakota.

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5 min read

Sacraments

What To Do With No Confession: Forgiveness In The Time Of Coronavirus

Father James Goodwin

November 20, 2020 8:00 am November 20, 2020

5 min read

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5 min read

These times are difficult for everyone. The current COVID-19 pandemic has affected virtually every part of our lives. For Catholics, it is a special trial, especially since we cannot go…

These times are difficult for everyone. The current COVID-19 pandemic has affected virtually every part of our lives. For Catholics, it is a special trial, especially since we cannot go to Mass and Confession. It is truly a Lenten penance.

This is not the first time the Church has encountered such a situation. We have been through plagues and natural disasters before where normal sacramental life was disrupted. God does not abandon us in these situations and continues to work through his Church.

For many, right now the fear is that we might become ill or even die without the chance to receive the sacraments. Most priests would be willing to risk going to the dying, but the civil authorities might prevent them. So, what do you do if you are in such a situation and want to go to confession?

The Church’s Code of Canon Law says: “Individual and integral confession and absolution constitute the only ordinary means by which a member of the faithful conscious of grave sin is reconciled with God and the Church. Only physical or moral impossibility excuses from confession of this type; in such a case reconciliation can be obtained by other means” (Canon 960).

Let’s parse that out. The ordinary way we are forgiven for grave, or mortal, sins is by confession. That does not mean there are not extraordinary ways that God can work outside of the sacraments. Note that this is for mortal sins, as venial sins can be forgiven routinely outside of the confessional. The canon says that physical and moral impossibility excuses one from confession. God does not require of us the impossible. How is that determined?

The next canon in the code states that there must be danger of death, insufficient time to hear confessions and grave necessity (see Canon 961). In that situation, general absolution can be given to groups of the faithful. The diocesan bishop is the one who determines this to be the case. All that is required of the faithful is that they be disposed properly and promise to confess their sins when the opportunity becomes possible.

However, what do you do if there is no priest present at all? Fortunately, the Holy See’s Apostolic Penitentiary, the Holy See’s tribunal responsible for issues pertaining to the forgiveness of sins, has responsibility for cases like this and issued a note on March 19:

“Where the individual faithful find themselves in the painful impossibility of receiving sacramental absolution, it should be remembered that perfect contrition, coming from the love of God, beloved above all things, expressed by a sincere request for forgiveness (that which the penitent is at present able to express) and accompanied by votum confessionis, that is, by the firm resolution to have recourse, as soon as possible, to sacramental confession, obtains forgiveness of sins, even mortal ones (cf. CCC, no. 1452).”

This means that if we find ourselves in a grave situation without access to confession, we can make an act of perfect contrition, with the intention of confessing our mortal sins when we can, and God will forgive our sins.

Perfect contrition is sorrow for our sins for the love of God — not just the fear of hell. How can we have that kind of contrition? Most importantly, it is a grace given by God, but God is not stingy with his gifts. If we sincerely want this kind of contrition, we can be sure that God will give it to us. It is not merely a feeling, but a motive. The motive of love for God does not exclude secondary motives, such as fear of hell. Therefore, make the act of contrition, which contains the promise to confess, and know that our loving and merciful God is always ready to offer the graces necessary of salvation. We can predispose ourselves to receiving his grace by the means of prayer and penance. Use this time to pray and grow closer to God. The Apostolic Penitentiary recommends such prayers, devotions and actions: “Visit to the Blessed Sacrament, or Eucharistic adoration, or reading the Holy Scriptures for at least half an hour, or the recitation of the Holy Rosary, or the pious exercise of the Way of the Cross, or the recitation of the Chaplet of Divine Mercy, to implore from Almighty God the end of the epidemic, relief for those who are afflicted and eternal salvation for those whom the Lord has called to Himself.” We can all gain a plenary indulgence to help us to live in a state of grace.

We can also receive a plenary indulgence at the time of death. The Apostolic Penitentiary reminds us:

“The Church prays for those who find themselves unable to receive the Sacrament of the Anointing of the Sick and of the Viaticum, entrusting each and every one to divine Mercy by virtue of the communion of saints and granting the faithful a Plenary Indulgence on the point of death, provided that they are duly disposed and have recited a few prayers during their lifetime (in this case the Church makes up for the three usual conditions required). For the attainment of this indulgence the use of the crucifix or the cross is recommended (cf. Enchiridion indulgentiarum, no.12).”

Like a mother, the Church offers us Christ’s salvation even in extreme circumstances. We don’t need to despair. God is with us and wants to forgive our sins. Make the act of contrition daily and entrust yourself to the infinite mercy of God. He is with you.

Father James Goodwin writes from North Dakota.

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