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_{FOURTH SUNDAY OF LENT
March 18, 2007}

          Psychologists talk about the persona and the shadow.  The persona is that part of ourselves that we like and show to others.  For example, we are kind and forgiving.  The shadow is that part of ourselves that we don't like and try to hide from others.  For example, we tend to be judgmental and critical.  But no matter how hard we try to hide our shadow, it refuses to stay hidden.  With annoying regularity, it pops up unexpectedly to embarrass us in front of other people.

          The key to controlling our shadow is to admit to it and to confess it.  This is the secret behind the highly successful 12-step program of Alcoholics Anonymous.  Step 5 of the program reads, "We admitted to God, to ourselves, and to another human being the exact nature of our wrongs."  The AA manual, entitled "Twelve Steps and Twelve Traditions," says of Step 5, "Few steps are harder to take and scarcely any step is more necessary."

          Why is Step 5 so important?  The AA manual says that, for one thing, it helps rid us of the unhealthy isolation that secrecy breeds.  Another important benefit is humility.  We finally see ourselves as we really are, and hopefully we will want to change.  Still many people shy away from Step 5.  They say, "God gave us our lives.  Why can't we confess directly to God?  Why bring a third party into this?"

          The manual explains why.  Being alone with God isn't as humbling as facing another person.  "When we are honest with another person," the manual says, "it confirms we have been honest with ourselves and with God."  The manual concludes, saying, "Many an AA member, once agnostic or atheist, tells us that it was during Step 5 that they first felt the presence of God."

          This brings us to the Sacrament of Reconciliation.  Step 5 of the AA program is modeled after the Sacrament of Reconciliation.  The sacrament, on the other hand, is modeled after the Parable of the Prodigal Son, which we just heard in today's Gospel reading from Luke.

          Recall how the son left home, spent all his money, was starving, and decided to return home.  In the parable, the son does the same four things that we do in the Sacrament of Reconciliation.

          First, he examines the situation created by his sin, saying, “Here I am, dying from hunger.”  Second, he repents what he has done.  Swallowing his pride, he says, "I shall go back to my father."  Third, he confesses his sins, saying, "Father, I have sinned."  Finally, he makes amends for his sins, saying, "Treat me as a hired worker."

          That mirrors exactly what we do in the Sacrament of Reconciliation:  We examine our conscience, repent our sins, confess them, and amend our lives.  Now let’s take the father in the parable.  He does what the priest does in the Sacrament of Reconciliation.

          First, the father welcomes the son back.  He does not stand at the door and glare at his son as he walks up.  He runs out and hugs him!  Second, he orders shoes put on his feet.  They were symbols of forgiveness.  Servants went barefoot; sons wore shoes.  Third, he puts a ring on his finger, probably a signet ring, symbolizing his reunion with his family.  The seal on the ring empowers him to do business in the family name.  Finally, the father celebrates his son’s safe return home with a banquet.

          These four things are exactly what the priest does in the Sacrament of Reconciliation.

He welcomes us, forgives us, reconciles us, and invites us to celebrate the Eucharist again with the faith community.

I am often asked about penances and I want to make a few comments about it.  In an earlier era of the Catholic Church people confessed their sins to the bishop on Ash Wednesday.  Sackcloth was given to them to wear, ashes were sprinkled on their heads, and their names were entered in the Book of Penitents.  The bishop assigned a penance which was to be performed during the entire season of Lent.  Don't worry!  I'm not in favor of going back to sackcloth and public confessions.

But, back then, the penances given by the bishop were looked upon as medicinal rather than punitive.  It was a way of bringing about a cure for the disease of sin rather than a form of punishment for a crime.  The penance was suited to the sin.  If people had been selfish and greedy, they were required to give alms to the poor.  If they had been guilty of self-indulgence, they were directed to fast and abstain from choice food and drink.  If they had been negligent of God, they were given a regimen of prayer.  The purpose of the penance was to effect a change of heart.

We should not wait until we go to confession and receive an official penance from the priest.  We ought to practice penance long before we approach the priest.  In other words, we ought to be working during the entire season of Lent to change our lives.  If we are honest with ourselves we know what needs to change.  We should decide on a self-imposed penance that will turn our lives around.  Then go to the priest to receive God’s forgiveness and absolution!

If we enter into this spirit of repentance and participate properly in the Sacrament of Reconciliation, at the end of Lent we will hear God our Father say, "Let us eat and celebrate for my children have come back to me!"