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| Bible illustration by Gustave Dore' |
Peter defied the expectations of any person in the ancient world of Paganism who, upon hearing this story for the first time, might have expected him to run away from the God he had offended. Instead, Peter is eager to get into the presence of Jesus, leaping into the water to try to swim ahead of the others. Peter knew he had denied the Lord three times, and no longer was able to boast of his own unfailing love. No longer does he presume to say, "Lord, I am ready to go with thee, both into prison, and to death." Indeed, no longer able to boast of his readiness, he would instead come to obtain a Divine gift, to rely on grace rather than on his own power.
Because he knew the reality of his sin and failure, Peter ran toChrist rather than away from him. When God called to Adam in the garden, asking, "Adam, where art thou?" (Gen.3:9) he showed that his intention was to restore sinners by his grace to his favor as elect and beloved. For this reason Christ died, and to justify us he rose again (Rom.4:25). He stood on the shore and welcomed the approach of not only Peter, but of all of these men who had forsaken him and fled; for only John had come to the foot of the cross.
Why did Jesus give Peter three opportunities to speak of his love? What was this love of Peter's now but a sincere intention to love? Unable to rise to the highest love (ἀγαπάω) by human strength, Peter was humble enough to answer in terms of his intention to be a friend (φιλέω) of God; and Jesus met him at that point of sincere intention. Jesus gave Peter these three opportunities because he had denied the Lord exactly that many times, three times before the cock crowed on that Friday morning. This was not necessary for Peter to be forgiven; rather, it was a necessary aid to Peter for what would lie ahead.
Penance is not atonement; the only atonement for our sins was accomplished when Christ paid in full for our sins (John 20:30 τελέω). Penance does not earn forgiveness; in fact, it is done after Absolution has been given, never before. This story as John tells it, where Jesus gives Peter three opportunities to speak of his love, however imperfect that love may have been, teaches us what penance is about. It redirects the soul to God, indeed, the redeemed and forgiven soul.
Forgiveness is about the past. Penance is about the future. In penance we say to Jesus, "Lord you know everything; You know I love you." So, Jesus, who formerly said, "When thou art converted, strengthen thy brethren," (Luke22:32) now says, "Feed my sheep." He knew we would fail; he knew we would be converted. After forgiveness, after we are converted and restored, he gives us penance to redirect our souls in love and worship as holy, elect and beloved of the Father. Then he calls us, everyone of us, to a life of service.
How sad that this wonderful gift of penance has been twisted into an attempt to do the impossible, that is to atone. How sad that it is often mistaken as some price we pay for sin, as if we could pay such a price with anything less than an eternity in Hell (which is not the will of God at all). "Say three Our Fathers and two Hail Marys." I have required this as penance: "I will leave you here alone before the altar; read-rather pray-the words of Psalm 51." I have seen a grown man come to me afterward with tears in his eyes, happy tears because he learned there and then that Jesus loved him, as if he had only now learned it for the first time. "Now you know the love of Christ for you," I said.
This is what penance is, and what it is for: It meets our need to say, "Lord you know everything; You know I love you"
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(Previously posted Jan. 28 2010)
7 comments:
Fr Hart,
I am puzzled by your reference to atonement in this piece. The Catholic Encyclopedia speaks not of atonement, but of "satisfaction" regarding acts of penance:
Among the motives for doing penance on which the Fathers most frequently insist is this: If you punish your own sin, God will spare you; but in any case the sin will not go unpunished. Or again they declare that God wants us to perform satisfaction in order that we may clear off our indebtedness to His justice. It is therefore with good reason that the earlier councils — e.g., Laodicaea (A.D. 372) and Carthage IV (397) — teach that satisfaction is to be imposed on penitents; and the Council of Trent but reiterates the traditional belief and practice when it makes the giving of "penance" obligatory on the confessor.
Given that Anglicans accept the earlier councils, are Anglican priests required to impose "satisfaction" on their penitents?
Susan
Properly understood, satisfaction is a simple and necessary part of repentance, and cannot be any kind of payment for sin.
Well, Fr Hart, you did not answer my question directly so I will ask it again. Are Anglican priests taught to impose satisfaction on their penitents? That is what the early councils direct, and I am curious as to how that "simple and necessary part of repentance" is accomplished in our Anglican faith. Atonement, or payment for sin, is of course impossible - such was accomplished by Christ on the Cross. Saying Hail Marys for atonement is a false interpretation of Catholic doctrine. However, my understanding of satisfaction is obviously lacking... thank you for any enlightenment you may offer.
Susan
Satisfaction, when the word applies to what is done on the part of a penitent, is not penance, nor is it atonement (nothing we do is atonement; that was done once for all). It does not pay for sin, for nothing we do can. A perfect example of satisfaction would be if a person stole and is able to restore what was stolen. Not to return the stolen property is also failure to repent. But, satisfaction on the part of a penitent is not always possible. It is required only when it applies in a practical sense.
Is it required of an Anglican priest to impose a specific "satisfaction" upon a penitent (when practical)?
Susan
I believe it's always so obvious that the Absolution depends on it. The intention to repent is part of the sacramental Intention of the penitent. It is required by Reason. Every priest needs to know how to be a confessor; and every wise confessor knows that a person must restore, or attempt reconciliation, or whatever real repentance involves.
Thank you for your excellent instruction - it is greatly appreciated!
God bless,
Susan
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