So lets identify the difference between apology, forgiveness and reconciliation. The following explanation is from the Webster Dictionary. Apology is a formal justification, security, excuse; an admission of error combined with a manifestation of regret. It indicates an effort to avoid or remove blame or censure. Steve Cornell put up on the internet an extremely great insight in to the difference between forgiveness and reconciliation. Here he summarizes an integral distinction:
"It's possible to forgive someone without offering immediate reconciliation. It's possible for forgiveness to occur in the framework of one's marriage with God aside from contact with his/her offender. But reconciliation is targeted on restoring broken human relationships. And where trust is deeply destroyed, repair is a process-sometimes, an extended one".
So why the importance of distinguishing the difference? Steve is constantly on the explain why spotting the difference is important:
"The procedure of reconciliation depends on the frame of mind of the offender, the depth of the betrayal, and the pattern of criminal offense. When an offended party works toward reconciliation, the first and most important step is the verification of genuine repentance on the part of the offender (Luke 17:3). " So another expression you can use for reconciliation is 'Transformation'. So when we sin we isolate ourselves from God's love or put a barrier between God and ourselves. We have deliberately, by our own free will, performed an act of disobedience against God. We can apologize to God, but it does not hold the person accountable to change or transformation of oneself. But if we ask for forgiveness leading to reconciliation, we then are asked by God for a committed action to change when a transformation occurs of ones lifestyle.
The sacrament of reconciliation can be used as a sacrament of treatment. A restoration of not only our religious self but also our mental and mental being. Sin leaves unpleasant marks on a person. These marks can be mental and internal which can have physical effects. A person can visit a physician and become healed from the physical aspect but if the scars go much deeper into the spiritual being of your person the other is not completely healed. An example are women who have acquired an abortion. No term can sufficiently communicate the heartbreak that abortion triggers, but also for the purposes of id we will call it Post-Abortion Injury. Common emotions associated with Post-Abortion Stress include guilt, grief, anger and regret. These emotions frequently express themselves through anti-social, self-destructive, and other unnatural behaviors. Many who suffer from Post-Abortion Injury experience flashbacks, nightmares, and varying levels of depression. The woman who contains a Religious worldview is very likely to begin, at some point after her abortion, to feel like a "second-class citizen" in God's overall economy, even though she may know this to be incompatible with Scripture. She usually will either turn from the church completely or make an effort to "prove herself" by being good long enough until God will finally forgive her. Many post-abortive women, as we have already described, are secretly persuaded that their transgressions are actually in a class independently, beyond the reach of God's forgiveness. The greater important activity, then is to accept on an emotional level what they could already know on an intellectual level: that God's forgiveness has already been available, and that they must decide to reach out and understand it firmly. You will discover three important aspects to this "firm knowledge" on forgiveness: (1) knowing Who finally has paid your debt, (2) allowing intimacy with God to be restored and (3) understanding the difference between consequence and implications.
The Bible clearly shows that God has made provision for the forgiveness of wrongdoing. However the post-abortive female often has a very difficult time thinking that forgiveness is available for her selfish and catastrophic choice. Thus, in noticeable contradiction to (or ignorance of) her own theology, she cannot allow God's forgiveness. Instead, she continues to live in a compartmentalized status where her mind knowledge and her center knowledge do not match. Like the person described in the Matthew 18 parable, she has been advised of her Lord's forgiveness; but her guilty feelings still demand that she pay her debt herself.
Restoring intimacy is the next aspect of forgiveness, which is perhaps best understood in the parent-child relationship. When a child selects to take action wrong, a healthy, loving mother or father needs and then know that the kid is really sorry on her behalf activities for reconciliation and intimacy to be restored. Just as, God only needs for all of us to verbalize our responsibility and sorrow for our action to be able to revive intimacy with Him.
Finally, the third facet of forgiveness has to do with understanding the difference between abuse and effects, which are all too easily mixed up. For the post-abortive female. a outcome might be infertility. It is tempting for her to interpret this as an indicator of God's continuing view and rejection. Instead, she needs to understand God's care for her, and His limitless capacity to redeem the fallout from unwise alternatives in a fallen world. God, as a loving parent, is really as grieved even as are about the deficits due to our selections. But coping with the consequences of our choices is an integral area of the uncoerced relationship God desires to have with us.
The sacrament of confession unveils us and humbles us before God. Confession gets rid of barriers of sin so that the love from the Father can be completely received by us and then we in turn are strengthened to come back that beautiful unconditional love back again to the Father and discuss it with others around us, particularly our partner. Christ conquered the loss of life of sin at the cross- He became sin itself, passed away and defeated it through the resurrection. Ironically, it is through Christ, our sin brings us to new lease of life. A lot more we expose of ourselves, the greater we are forgiven- where there is much forgiveness there is a lot love and appreciation. Our anger dies, our bitterness dies, our resentment dies, our critical nature dies, and our desire for revenge dies. We are actually establish free so that we ourselves may forgive and live a joyful, rewarding relationship in and through the grace of Christ. It may be that at onetime or another we've found the sacrament of Reconciliation an encumbrance. Perhaps we even can keep in mind an occasion whenever we said, "I wish I didn't have to go to confession. "
But certainly in our saner moments we find Reconciliation a sacrament that people love, a sacrament we would not want to be without.
Just think of most that the sacrament of Reconciliation does for all of us!
First of all, if one has cut himself faraway from God by the grave and deliberate function of disobedience against God (that is, by mortal sin), the sacrament of Reconciliation reunites the spirit to God; sanctifying elegance is restored to the heart and soul.
At once, the sin itself (or sins) is forgiven. Equally darkness disappears from a room when the light is turned on, so too must sin disappear from the heart and soul with the approaching of sanctifying grace.
When received with no mortal sin on the spirit, the sacrament of Reconciliation imparts to the heart a rise in sanctifying grace. Which means that there is a deepening and conditioning of this divine-life-shared by which the soul is united to God.
And always, any venial sins that your penitent may have devoted and that he is truly sorry are forgiven. They are the smaller and more common sins which do not minimize us faraway from God but nonetheless prevent, like clouds over the sun, the entire stream of his elegance to the soul.
It is a religious remedies which strengthens as well as heals. That's the reason a person objective after leading a good life can make it a practice to receive the sacrament of Reconciliation often. Recurrent confession is among the best guarantees against dropping into grave sin. It would be the height of stupidity to say, "I don't need to go to confession because I haven't committed any mortal sins. "
All these results of the sacrament of Reconciliation-restoration or increase of sanctifying sophistication, forgiveness of sins, remission of punishment, recovery of merit, grace to conquer temptation-all these are possibleonly as a result of infinite merits of Jesus Christ, that your sacrament of Reconciliation applies to our souls.
Jesus on the cross already has "done our work for us". Inside the sacrament of Reconciliation we simply give God an opportunity to share with us the infinite merits of his Son.
"Your sins are forgiven. "
t was many years and many problems later which i realized that it's in the solitude of the confessional while i most live incidentally (or vitality) of the combination. It really is in the confessional that we become soulfully naked and surrender my sinful life to God. He then presents me with new lease of life (His Elegance). It is through God's elegance that the possibilities for life become countless and fascinating. Philippians 4:13 reads "I can do everything God asks me to by using Christ who offers me the power and electricity. " Realize the sacraments are living. God is in fact present in the sacrament of reconciliation through His sophistication (the energy of the Holy Soul). God loves humility so once i completely uncover my weaknesses and failings to God in the sacrament of reconciliation, God presents me with His sophistication and through His elegance HE inwardly strengthens me against future sin and temptation. The Holy Spirit fills me with love, pleasure, peace, true happiness and a sense of being content regardless of what my life circumstances may be. Eventually, in the confessional, I am little by little being set clear of the bondage of sin because in my deepening love for God I loose need to sin.