Assignment I

1. Threefold distinction of sins?

Article(16) Sin in the proper sense is always a personal act since it is an act of freedom on the
part of an individual person and not properly of a group or community. When one commits a
sin he tampers the relationship with God, others, self and nature.

Firstly, the synod very specifically spoke of social sin. Social sin means in the first place to
recognize that, by virtue of human solidarity which is as mysterious and intangible as it is
real and concrete, each individual’s sin in some way affects others. Every sin has
repercussions on the entire ecclesial body and the whole human family.

Secondly, some sins, however, by their very matter constitute a direct attack on one's
neighbour and more exactly, in the language of the Gospel, against one's brother or sister.
They are an offense against God because they are offenses against one’s neighbor. Likewise,
the term social applies to every sin against justice in interpersonal relationships, committed
either by the individual against the community or by the community against the individual.

Thirdly, the third meaning of social sin refers to the relationships between the various human
communities. God intends that there be justice in the world and freedom and peace between
individuals, groups and peoples. Thus the class struggle, whoever the person who leads it or
on occasion seeks to give it a theoretical justification, is a social evil. Likewise obstinate
confrontation between blocs of nations, between one nation and another, between different
groups within the same nation all this too is a social evil. In both cases one may ask whether
moral responsibility for these evils, and therefore sin, can be attributed to any person in
particular.

2. The relationship between moral sin and fundamental option. (Is it okay that child
abusive priest justifies himself saying that his fundamental option is not changed.)

The priest’s love for God and the performance of sinful act is disproportionate therefore it is
not ok. The priest who resolves to live his life all for God, and yet does things objectively
inconsistent with taking God as the rule for his life, fails to act in consistency with that
resolve. If he continues, in fact, to be seeking God as his ultimate end, it seems one would
similarly have to say that the acts objectively inconsistent with that end, or at any rate the
badness and stupidity of those acts. The ultimate goal of his life is the good of the church and
submission to God most of the time, but when he does acts objectively contrary to that goal,
then when he is doing those acts, he thereby re-orientates himself towards another final end,
and remains directed towards that end until he makes a fresh resolve to live his life as he
promised before God and the church.

3. Loss of sense of sin and conscience formation.

Article (18) The sense of sin is rooted in man’s moral conscience and is as it were its
thermometer. It is linked to the sense of God, since it derives from man's conscious
relationship with God as his Creator, Lord and Father. It is inevitable therefore that in this
situation there is an obscuring also of the sense of sin, which is closely connected with the
moral conscience, the search for truth and the desire to make a responsible use of freedom.
When the conscience is weakened the sense of God is also obscured, and as a result, with the
loss of this decisive inner point of reference, the sense of sin is lost. Crisis of consciousness
and crisis of the sense of God weaken the sense of sin. Secularism is also another reason that
contributes to the loss of sense of sin.

4. Relationship between personal sin and social sin.

Article. 16. Personal sin and social sin are related. By virtue of human solidarity which is as
mysterious and intangible as it is real and concrete, each individual’s sin in some way affects
others. This is the other aspect of that solidarity which on the religious level is developed in
the profound and magnificent mystery of the communion of saints, thanks to which it has
been possible to say that ‘every soul that rises above itself, raises up the world.’ To this law
of ascent there unfortunately corresponds the law of descent. Consequently one can speak of
a communion of sin, whereby a soul that lowers itself through sin drags down with itself the
church and, in some way, the whole world. In other words, there is no sin, not even the most
intimate and secret one, the most strictly individual one, that exclusively concerns the person
committing it. With greater or lesser violence, with greater or lesser harm, every sin has
repercussions on the entire ecclesial body and the whole human family. According to this
first meaning of the term, every sin can undoubtedly be considered as social sin.
5. Secularism contributing to the loss of sin.

Article. 18 “Secularism” is by nature and definition a movement of ideas and behavior which
advocates a humanism totally without God, completely centered upon the cult of action and
production and caught up in the heady enthusiasm of consumerism and pleasure seeking,
unconcerned with the danger of “losing one’s soul.” This secularism cannot but undermine
the sense of sin. At the very most, sin will be reduced to what offends man. But it is precisely
here that we are faced with the bitter experience which I already alluded to in my first
encyclical namely, that man can build a world without God, but this world will end by
turning against him.

6. The sacrament of confession reconciles us with the church, restoring fraternal

communion.

The whole power of the sacrament of confession consists in restoring us to God’s grace and
joining us with him in an intimate friendship. Reconciliation with God is thus the purpose and
effect of this sacrament. For those who receive the sacrament of Penance with contrite heart
and religious disposition, reconciliation is usually followed by peace and serenity of
conscience with strong spiritual consolation. Indeed the sacrament of Reconciliation with
God brings about a true spiritual resurrection, restoration of the dignity and blessings of the
life of the children of God, of which the most precious is friendship with God.

The sacrament of confession reconciles us with the Church. Sin damages or even breaks
fraternal communion. The sacrament of Penance repairs or restores it. In this sense it does not
simply heal the one restored to ecclesial communion, but has also a revitalizing effect on the
life of the Church which suffered from the sin of one of her members. Re-established or
strengthened in the communion of saints, the sinner is made stronger by the exchange of
spiritual goods among all the living members of the Body of Christ, whether still on
pilgrimage or already in the heavenly homeland

7. Sin is not an individual affair.

Article No.15.The mystery of sin is composed of this twofold wound which the sinner opens
in himself and in his relationship with his neighbor. Therefore, one can speak of personal and
social sin. From one point of view, every sin is personal; from another point of view, every
sin is social insofar as and because it also has social repercussions.
Assignment II

Task No. II

Sin is not merely a personal act but it affects and contaminates the whole society. It need not
be necessarily an action; it can be concealed in your "being' and your expressions. It is
finding meaning without any ultimate reference to God, where "I" (my will) becomes the sole
reference. It could be not only in expressions made visible, but also in not sufficiently and
responsibly loving and caring others especially you live a community where your sins equally
affect the community. Among the following what all points should get priority? Classify
them into an order of A, B, C (A= Needs most attention, B= more attention, C= Attention.

A. After leaving Mass, I do not continue to glorify God by the actions in my life though I
know the real sacrifice goes on in my life. Mass is restricted to a few minutes. - A

B. I fail to love others in my family, workplace, or community, but pretend earnest in certain
practices that are appreciated by people. - B

C. I hold any views that are prejudiced or biased or that perpetuate stereo types - C

D. I do not respond to the needs of the poor and those whose rights are unfulfilled while I
claim to be poor. - B

E. I go for personal, economic, and public choices that do not reflect a genuine concern for
others and the common good. - A

F. I do not stand up to protect the dignity of others when it is being threatened by someone's
words and deed as a substitution for the silence over my violation of rights of others. - B

G. I am least bothered about the problems facing my local community and remain indifferent
to the efforts to find solutions and I claim I am committed to service of society. - A

H. My purchasing choices do not take into account the well-being of those who produce what
I buy. - A

I. I do not protect God's creation by reducing consumption and irresponsible use. - B

J. I belittle more harmful acts of mine by over-emphazing sexual sins and reducing morality
into sexuality. - C

K. We tie up heavy, cumbersome loads and put them on other people's shoulders, but hold the
titles as an honour without taking issues responsibly and enjoying its fruits of appreciation
and praise. - C
Assignment III

PEACE AND RECONCILIATION IN THE SACRAMENT OF ANOINTING OF THE SICK

SACRAMENTS OF HEALING (Summary)

Introduction

The two sacraments of healing are penance and anointing the sick. Penance allows for
spiritual healing and absolution for people who have distanced themselves from God through
sin. Anointing the sick allows for both physical and spiritual healing. When one falls
seriously ill, a minister anoints them and prays over them, calling on Christ to strengthen and
heal.

Sacrament of Penance and Reconciliation

The life and mission of Jesus Christ can be summarized in one word: confession. According
to the usage of St. Augustine the word “confession” not only have the meaning, confession of
sins but also confession of faith and praise. Jesus habitually confesses and he confesses
himself to be the gift of the father. Jesus’ confession has its culmination in his passion and
death. Aware of his unique relation to the Father, he accepted the burden of the entire world’s
“No” to God. Every one loaded his or her own sins upon the innocent one whose outstretched
hands embraced them all in love. The glory of Jesus self-manifestation attracted Andrew.
Philip invites Nathaniel to come and see. They all accepted the fact that Jesus’s suffering and
death as the original model of disciple’s confession. Peter made Jesus as his vicarious
representative for sin. By denying Jesus before his accusers turned Jesus into his scapegoat.
Actually, Peter tries to conciliate his enemies by allying himself with them against Jesus, by
treating Jesus as they want. Peters act of making Jesus his scapegoat is being repeated
throughout the history.

The Sacrament of Reconciliation is an encounter with the mercy of God. It is the process
whereby a person whose actions or lack of actions has wounded one’s relationship with
himself/herself, with others and or with God. By confessing to a priest, the penitent is
undergoing a process of purification in divine love after the model of Jesus’ confession on
Calvery. Despite being unsettled by the prospect, disciples of Jesus must confess their serious
sins to a priest for conversion. To do so, they should contemplate the drama of the Son of
God suspended denuded upon the Cross. Sacramental confession calls us to a path of ascent,
renunciation, purification and healing. Like Jesus we stand similarly stripped before God.
The penitent’s eros is cleansed by the costly grace of the cross in order to rise in ecstasy
towards the divine glory.

Formula of absolution has made clear the trinitarian and ecclesial nature of the sacrament.
The renewed 1973 forms of the sacrament of penance are more explicitly biblical, ecclesial,
Christocentric and trinitarian. The initial invocation “God the Father of mercies” comes from
2 cor. 1: 3-4. Here God the Father, the only source of consolation, embraces the penitent
sinner through the crucified Jesus in the union with the Holy Spirit. This consolation of the
penitent must not be received passively, it is at the same time a new comfort, encouragement
and exhortation. The words “the Father of mercies” also reminds the penitent of the richness
of His love towards the sinner. The following word of the formula “who has reconciled the
world to himself through the death and resurrection of his son”, are based on the text of 2 cor.
5: 14-15, 18-20 among others. Christ has died for all without distinction of race, sex or
language. He has died in the name of all and for the sins of entire humanity. St. Paul in his
letter to Romans says, “just as one man’s disobedience all were made sinners, so by the
obedience of one alone all will be made righteous. The new formula declares, “and the Father
has sent forth the Holy Spirit”. Here we recall the sending of the Holy Spirit on the evening
of the first easter Sunday by the Risen Lord. The phrase, “for the forgiveness of sins”, refers
to the power that Christ gave to the Apostles. Forgiveness also recalls the dialogue
Peter on the first Pentecost with the first converts. The subsequent expression
“through the ministry of the church” pointing to the ecclesiological dimension as constitutive
of the sacrament of reconciliation and penance. The word of the formula, “forgiveness and
peace” are to be understood in their biblical sense as liberation from sin and as messianic
salvation, the fruit of the Holy Spirit. Absolution formula ends with the forgiveness of sins by
priest in the name of the Father, Son and the Holy Spirit.

Examination of conscience should precede the reception of the sacrament of penance and
reconciliation. It should be done in the light of the word of God. Sermon of the mount and
apostolic teachings also were useful in exercising examination of conscience (CCC 1454).

The Sacrament of Anointing

Canon 998 of CIC says “The anointing of the sick, by which the Church commends the
faithful who are dangerously ill to the glorified Lord in order that he relieve and save them, is
conferred by anointing them with oil and pronouncing the words prescribed in the liturgical
books.” Illness and death both consequences of sin, can lead to anguish. To withdrawal into
oneself, and sometimes to desperation and rebellion against God. But they can also call the ill
or dying to a greater maturity, and can help them to distinguish between what is not essential
in order to turn to what it is. In the New Testament, we see Christ’s compassion towards the
ill and his numerous healings of all kinds of illness. Jesus through His passion and death gave
new meaning to suffering, now inviting the ill person to accompany Him to His way to
Calvary. The apostolic church was very well aware of the specific rite of sick. St. James tells
about the duty of the elders of the church to pray and to anoint the sick. In 1972 Apostolic
constitution “sacram unctionem infirmorum” elaborated a renewed Roman rite. Its
sacramental form is profoundly trinitarian and Christological. In this formula the first two
lines are from the old formula and the last three are new. These two additions pointing to two
important perspectives. The first is that the grace bestowed is the work of the Holy Spirit and
the second is that the sacrament is a remedy for soul and body.

During the administration of this sacrament, priest anoint the recipient with Holy oil. In
addition to a bishop, the following can bless the oil to be used in the anointing of the sick:
those equivalent to a diocesan bishop by law, any presbyter in a case of necessity, but only in
the actual celebration of the sacrament (CIC Canon 999). In a case of necessity, however, a
single anointing on the forehead or even on some other part of the body is sufficient, while
the entire formula is said. The minister is to perform the anointings with his own hand, unless
a grave reason warrants the use of an instrument (CIC Canon 1000). Pastors of souls and
those close to the sick are to take care that the sick are consoled by this sacrament at the
appropriate time (CIC Canon 1001). During the same illness this sacrament may be repeated
if the illness worsens. It may also be administered before a non-minor surgical intervention
(CIC Canon 1004). This sacrament also grants the forgiveness of sins, if the sick person is
unable to obtain it through the sacrament of penance. This sacrament is also called as the
sacrament of those departing.