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NEW MESSAGES/HOMILIES CHRISTIAN REFLECTIONS DEFENDING THE FAITH
Blogger Priest 
ABOUT CONFESSION OR PENANCE
Who can forgive sins?
Only God can forgive sins, and those to whom he has given the power to do so.
To whom did God give such a power?
The Scriptures reveal that Jesus gave this power to his apostles. We read in John 20:22-23: “And when he had said this, he breathed on them, and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.’” Our Lord says that all power in heaven and on earth has been given to him, “Peace be with you. As the Father has sent me, even so I send you” (John 20:21). Jesus was sent into the world to forgive sins, and so he similarly sent the apostles.
Only priests can offer absolution. “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, God was in Christ reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God” (2 Corinthians 5:18-20).
Our Lord gave the authority to forgive sins to his apostles who in turn extended it to the bishops and priests. The power to forgive sins is reserved to priests. As long as there is a need for the forgiveness of sins, the priests of the Catholic Church will continue to possess this power from Christ.
Christ would not abandon his Church. As long as his Church exists, so will his mercy. The tragedy today is that many opt to remain in their sins. One of the greatest spiritual powers of every priest is neglected. The graces of this sacrament cannot be exaggerated. A priest is so configured to Christ that in a few moments of interaction, he can rescue a man or woman who already has one foot in hell.
Instead of confession, maybe this meant that priests could forgive sins in baptism?
The Bible makes a clear distinction between the sins forgiven by baptism and those remitted afterwards. Regarding the former, we are told, “Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness [remission] of sins” (Acts 2:38); as for the latter, there is the charge, “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (John 20:23).
Maybe Christ forgives sins, but not priests?
Jesus Christ does forgive our sins, provided that we confess them to a priest (particularly if we have the opportunity to do so).
The Scriptures assert that the forgiveness of sins shall be preached to all nations; if mercy is granted in preaching, why is confession necessary?
The proclamation of forgiveness points to the remission of sins through baptism, confession, or any other means instituted by the Lord.
Does not the biblical notion of forgiving sins apply to the excommunication of sinners or their restoration?
The apostles are given a two-fold power. First, they can forgive sins as our Lord makes clear. Second, they are given the authority to excommunicate. Jesus says, “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 18:18).
If Mary Magdalene can have her sins forgiven because she “loved much” then perhaps all sins are similarly forgiven (see Luke 7:47)?
Mary Magdalene’s outward display of great sorrow in her confession of Jesus brings about the forgiveness of her sins by Christ (who knew her sins). It is not the sentiment of love that is sufficient, but a practical love which results in sorrow, confession if possible, satisfaction and a firm resolve not to sin again. Few priests are given the supernatural power to read souls; thus, unlike Jesus, the priest cannot know what your sins are unless you tell him. This allows the priest to apply an appropriate penance and to give adequate counsel.
If confession is legitimate, why does the Bible remain silent about it?
It is not silent. We have already read Christ’s stipulation in its favor. The historical fact that the early Christians, indeed Catholics during the last two thousand years, have confessed their sins is proof that Christ taught the apostles that sins should be confessed.
While the sacrament is unique to the new dispensation of Christ, the practice of confessing sin was an ancient practice among the Jews. “Say to the people of Israel, When a man or woman commits any of the sins that men commit by breaking faith with the Lord, and that person is guilty, he shall confess his sin which he has committed; and he shall make full restitution for his wrong, …” (Numbers 5:6-7). Similarly, just as we are told not to conceal mortal sins, the Hebrews of old also insisted upon the full truth about our iniquity. Nothing could be hidden from God. Contrite hearts is a necessity for the healing of relationships with God and with one another. “He who conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy” (Proverbs 28:13). “David said [confessed] to Nathan, “I have sinned against the Lord.” And Nathan said [the absolution] to David, “The Lord also has put away your sin; …” (2 Samuel 12:13). St. John the Baptist well understood from the legacy of the prophets that repentance came prior to faith. “Then went out to him Jerusalem and all Judea and all the region about the Jordan, and they were baptized by him in the river Jordan, confessing their sins” (Matthew 3:5-6). This was also the message of Jesus.
This pattern of repentance-confession-forgiveness comes to full realization in Luke 23:43 where the good thief is promised paradise in return for his confession on the cross. “And he [Jesus] said to him, ‘Truly, I say to you, today you will be with me in Paradise.’” Confession to God within the Church is attested in 1 John 1:9: “If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.”
Confession of sin is denoted as necessary in the Bible for the forgiveness of sins. It is noted in the early Church. “Many also of those who were now believers came, confessing and divulging their practices” (Acts 19:18). The Catholic practice of private confession is based upon the charge from Christ to forgive or to retain sins. The Church and her ministers judge such situations. The confessor can only fulfill this obligation adequately if the penitent tells him the sins for which he needs absolution and penance. There may also be an important element of counsel.
But St. Paul said as proof of ourselves, “Let a man examine himself, and so eat of the bread and drink the cup” (1 Corinthians 11:28). He did not say “Go to confession.” Is there not a real clash?
St. Paul meant that we should be proved according to the teaching of Christ. In other words, we are to prove and to examine our conscience. If we discover any sins, then we should confess them before “eating of this bread.” Certainly, St. Paul would not contradict Jesus who commanded the apostles to forgive sins.
As we say in the Lord’s Prayer, “Forgive us our trespasses as we forgive those who trespass against us,” are we not forgiven by forgiving others?
It means that if we want our heavenly Father to forgive our sins, then we must forgive our neighbor. This is more than a precondition connected to human activity. God is not crudely bargaining with us. This line has everything to do with conversion or transformation into a new Christ. We are to imitate and to manifest the loving mercy of God in our very selves. By forgiving others, we become precisely the types of persons who are open to the graces of mercy.
God can use us in ushering in his kingdom. We grow in holiness because we become revelatory to the face and presence of God. Ultimately, the Father will look upon us and see his Son living in us. He will give us a share in the eternal life that Christ merits on our behalf.
If sins can readily be forgiven, will it not entice people to easily relapse into sin?
No, because a good confession demands true sorrow for sin and a firm intention to avoid sin in the future. The more a sinner experiences and expresses his sorrow in confession, the less likely will he return to his sin. This sorrow is more than just “feeling” sorry. It reflects a real remorse over what our sins have accomplished. Our sins inhibit our transformation in Christ, deprive us of grace, and threaten us with the loss of heaven and the pains of hell. While fear of punishment illustrates imperfect contrition; we are all to strive for perfect contrition. This requires that we be conscious of the dishonor our sins bring upon God for whom we are created. They strike down our Savior upon Calvary (often imaged in the Sacred Heart devotion).
Can it be said that the apostles went to confession?
We certainly know that our Lord told his apostles to forgive sins; no doubt, if they committed any, they forgave each other’s sins.
Can a priest charge money for forgiving sins?
No, this would be a great crime called simony. Severe punishments would be inflicted upon any priest who would dare do something so offensive.
Can a priest forgive a thief who has no intention to return stolen goods?
No, the stolen property, if possible, must be restored to the lawful owner or at least a promise must be given that restoration will be made. Only then is the priest at liberty to absolve the sin.
Does the Bible distinguish any sins as mortal?
It most certainly does. The Bible tells us that some sins deserve death and that they exclude sinners from the kingdom of heaven. St. Paul states in Galatians 5:19-21: “Now the works of the flesh are plain: immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God.” St. Paul enumerates a number of serious or mortal sins in 1 Corinthians. Exclusion from the kingdom of God literally means damnation.
Does the Bible mention any sins as venial (more easily forgiven)?
Again, the answer is yes. “For a righteous man falls seven times, and rises again” (Proverbs 24:16). Evidently it is possible for a righteous or just man to commit certain sins and not forfeit his good status. However, if a person commits a mortal sin, he can no longer be considered righteous or just. [Also see James 3:2.]
Is there a clear biblical teaching that God punishes mortal sins with temporal and eternal punishments?
This is the case. David was guilty of murder, which merited the pains of hell (2 Samuel 12:9). Nathan warned him of his mortal peril. David repents: “I have sinned against the Lord” (2 Samuel 12:13). Nathan responds as the voice of God: “The Lord has put away your sin,” (2 Samuel 12:13) that is, the eternal punishment of hell. Nathan continues: “You shall not die. Nevertheless, because by this deed you have utterly scorned the Lord, the child that is born to you shall die” (2 Samuel 12:13-14). This was clearly temporal punishment.
How is the Sacrament of Penance administered?
The ritual begins with the sign of the cross. The penitent will often ask for a blessing and acknowledge how long it has been since the last confession. He confesses his sins. The priest might offer some fatherly advice, a penance is imposed, the act of contrition is said and absolution is given.
What are the essential words of absolution?
“God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church, may God give you pardon and peace, and I ABSOLVE YOU FROM YOUR SINS IN THE NAME OF THE FATHER, AND OF THE SON, + AND OF THE HOLY SPIRIT. Amen.”
Reconciliation
The one sacrament which has gone through the most development and change is probably reconciliation (also called penance or confession). During the first days of the early Church, the followers of Jesus were especially devout and zealous; after all, they believed that Christ’s second coming was eminent. However, as the years passed and many of the first witnesses of Jesus began to die, the Church was forced to the realization that the Lord might want his friends to continue and to spread his ministry in the world for some time prior to his return. This and the later acceptance and endorsement of Christianity in the empire resulted in more and more adherents who lacked zeal and who were very much in the grip of weakness and sin. The sacrament of baptism remitted both original and all personal sin. However, since baptism was a one-time sacrament, the problem became what to do with the person who fell back into the old ways of sin? At first, there were those who argued that such people could not be re-admitted to the Church body or to the sacraments. Because of this dilemma and the desire of people to be saved, many waited until their deathbeds for baptism. Those who were especially cast out were those who renounced Christ in order to save their lives from Roman persecution and execution. Quite interestingly, those who remained steadfast and survived, sort of as “living martyrs,” were envisioned by many as having the ability to offer God’s forgiveness to those who were less faithful. As this category of people in need of reconciliation grew, the Church discerned her ability to offer second penance whereby the Christian could be forgiven once after baptism. As in the story of the prodigal son or of the lost sheep, God would reach out still to forgive his own. Again, many people fell and postponed their reconciliation until either impending death or advanced age seemed to guarantee them success. This second penance was not an easy matter. The penances were often quite severe, including all sorts of humiliations, fasting, constant prayer, servitude, and even hair-skin shirts which itched and disciplined the flesh. Again, human nature proved vulnerable. There was much debate. The understanding that while we were weak, God was strong, came to predominance. The Scriptures were recalled where Jesus told his disciples that one was to forgive seventy times seven times (Matthew 18). If such were to be our individual practice, could it be any less for the Church as a whole? No.
This sacrament has taken upon itself many external forms during its long history. The Eastern churches have kept much of the practice of seeking pardon in the midst of the assembly. They walked up to the priest, who sometimes covered their heads with a cloth, and the sins were whispered and then forgiven. During the early centuries, certain sins were announced publicly when a repentant person sought forgiveness. This was a clear indication that they saw their sins hurting not only themselves but the whole church community. When a person was not what he was called to be, he could not consequently be a steadfast support or faithful witness of the Gospel for others. (Sin touches all, even those sins which are hidden and deeply personal). Obviously, even in the first few centuries, there were certain sins only told to the priest, in order to avoid grievous scandal. In the West, we have owed an immense debt to the Irish Penitentials, who in their development of penance, not only offered it repeatedly, but discretely behind a screen— the start of the confessional box. This offered an opportunity for privacy for which many yearned. Today, confession is offered both behind a screen or face-to-face with the priest.
Some outside the Church might erroneously surmise that Catholicism invented this sacrament. However, its history proves this to be false. Although we, along with many other Christians, believe that a simple act of contrition is sufficient to forgive some sins; Catholic Christians have a highly developed communitarian perspective of how sin touches the Church body and how she needs forgiveness and healing. This hints to the rationale of a link between reconciliation and the sacrament of the sick. The priest represents the presence of Christ present in the Church offering forgiveness in this sacrament. The priest is configured to Christ in such an intense way that Jesus directly forgives the sins of Church members through him. After the absolution, we can have the assurance of knowing our sins are pardoned. The priest’s absolution frees us from sin and from at least some degree of the temporal punishment due to it. It helps us to grow in divine grace and makes us stronger in the struggle to disentangle ourselves from Satan so as to live in true holiness. Jesus has promised us that the Church does indeed possess this authority. When the Lord appeared to his apostles on the first Easter Sunday, he told them: “Receive the Holy Spirit. If you forgive men’s sins, they are forgiven them; if you hold them bound, they are held bound” (John 20:22-23).
The Church has declared that it is necessary to confess each and every serious “subjective” mortal sin after an intense deliberation of our conscience. The priest needs to know the sins in order to make proper judgments and in order to direct his prayers to the appropriate need. St. Augustine reaffirmed this point in the fourth century, “It is not enough that one acknowledges his sins to God, from whom nothing is hidden; he must also confess them to a priest, God’s representative.”
The Church has long made distinctions between sins in terms of mortal and venial. This is evident in day-to-day living; after all, there is a difference between let’s say an act of cold-bloodied murder and the snatching of a stray grape in the grocery store. Mortal sin is the most serious and technically it means driving God out of ourselves and our lives. It is the rejection of his gift of salvation. Venial means a lesser offense, which we are encouraged to confess in the sacrament of reconciliation. Mortal sin requires that the act in itself be serious matter, that the person knows or thinks he knows that it is most grievously wrong, and that a person gives full consent to it. Unless the person repents and offers an act of sorrow, seeking confession, such a person is asked to refrain from the Eucharist in order as to not commit sacrilege.
The rite of penance has several parts:
1. CONTRITION – No sin is forgiven by God without supernatural sorrow. This contrition may be imperfect (fear of punishment and the loss of heaven) or perfect (love of God and remorse over what we have done to him on Calvary). Further, there must be a firm resolution to avoid the sin in the future.
2. CONFESSION – The power of the keys to salvation, given to the Church, can respond to the person who acknowledges that he is indeed a sinner in need of healing and mercy. Prior to the actual confession of sin, an examination of conscience is made. This is essential. The deliberate concealment of a mortal sin constitutes another serious offense against God. One is not obliged to tell every venial sin, although it is a good practice in seeking holiness.
3. ABSOLUTION – After our confession and a verbal act of contrition, the priest extends his hand and pronounces the words of absolution: “God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, + and of the Holy Spirit.”
4. ACT OF PENANCE (Satisfaction) – Penance demonstrates true conversion and reparation of injury. The gulf between human forgiveness and divine mercy becomes readily apparent. When God forgives, he treats the sin as something forgotten, put behind his back— not to be looked at again. We need to strive to do the same in putting the past behind us and in living for God here in the present. The penance itself is often merely prayer(s) or in cases like theft, may involve restitution. These acts display our repentance as something genuine. We are offering words and actions as presents to God in return for his precious gift of forgiveness. The satisfaction follows absolution.
To safeguard the sacrament, the priest is bound to keep “the seal” of confession, keeping what he hears secret, even if it means death. Minimally, all in serious sin are obliged to confess at least once a year; however, more regular attendance is encouraged for all. We should be receiving a worthy Holy Communion and be ready when God calls us home.
By what power or authority does a Priest have in the confessional to give absolution?
Hello! Is it considered detraction that I went to my teacher and vaguely mentioned how the people in my group project for school didn’t really cite their sources on the PowerPoint? I went to her because I was worried that she would think I approved of them not citing their sources, and then I would’ve have been like sinning by submitting the project without citing sources. SO I went to the teacher to avoid something that I thought would be a sin, but I was also worried that telling the teacher that not everyone cited their sources on the slides would be a grave sin. So was that considered serious detraction? I am very scrupulous so would appreciate your answer! Thank you
Fr. Joe,
If a Catholic marries a non-baptised person do they receive the sacrament of marriage?
I believe in god but I don’t think he answers our prayers because if he did doesn’t that give you solid proof and wouldn’t that take your faith away and also I know god is a fair god so if he really does answer our prayers why would he answer some peoples prayers and not others
Father, i just completed the life and prayer workshop, I am now suppose to spread the gospel, if I worked hospice at the hospitals reading passages from the Bible and praying from my pita book, would that be considered minisering and spreading the gospel?
Why does my wife leave me depressed and angry ALL the time. Is it time to leave?
Thank you Father. He has heart and lung problems and is frightened when he asks me to stay home. It is a comfort to know I’m with him. I attend Mass every Sunday except if he needs me. I feel i need to be eith him.
Thank you Father
Dear Father
I am so distracted by people who file in late for mass, many times during the gospel reading or homily. I find it disrespectful to the church and to the congregation and nothing is being done about it. Why do they come at all when they already missed half of the services? It makes me angry
My husband is ill and at times asks me to stay home from Sunday mass because he feels sick. Is this a sin. I feel my duty is to his care
Father
This is an addition to the question regarding attending the Lutheran church. I have been to confession for not having attended Mass and Holy Days of Obligation. I did not think of this at the time of my confession.I just want to know so that I can either take Holy Communion or do I have to confess this before receiving Holy Communion.
Hello Father
Is it considered a mortal sin for a Catholic to have attended a Lutheran church for a couple of years and while there you received their communion?
Hi Father Joe, my question is referring to a catholic that was married outside the church without approval. I understand that the person who is catholic cannot receive the sacraments of the church, like communion. But what about the sacrament of reconciliation? Can this person still confess his or her sins and receive absolution with the exception of the marriage. Thank you for your time and service to us all,
Here’s a big question for me…Why is it that we have the 10 commandments? The bible talks about a lot of other things God told us not to do. Are these things less of a sin? When I say “these things” I mean something like pre-marital sex, or getting drunk. Neither of those acts are talked about in the 10 commandments. There is no commandment 11th commandment saying “thou shalt not get drunk…nor is there a 12th saying “you must wait until you’re married to have sex.” So are these acts less of a sin than it you were to say, commit adultery, or steal? I know there may be varying levels of sin, but in the end sin is sin, and sin separates us from God. I mean is stealing $100 worse than pre-marital sex…? After all stealing break one of the 10 commandments. Having premarital sex does not – The Bible just says it’s bad. Let me know if you’d like clarification.
Hello Father Joe,
I have a question that has been bothering me greatly. I’m a 35-year-old Catholic who met a 36-year-old Catholic man 4 weeks ago. We are both devout Catholics and follow the church’s teachings. For many years, I had been praying hard everyday pleading God for a spouse like St. Joseph and St. Anthony. When I met my current boyfriend, who is my first serious relationship, I felt that he was the sweetest man because he had many wonderful qualities that made it so easy for me to fall in love with him. I truly felt like God had finally answered my prayers and seen my struggles and tears over the years. I believed that God had sent me a man who had all the qualities of St. Joseph including the one quality that meant the most to me: being a virgin. I’ve always dreamed of being with a man who was as pure as I was and who would never compare me to others. I knew it would be extremely difficult, in this day and age, to find a man who had saved himself for marriage but I also believed that nothing was impossible with God. All the time I was dating him I assumed that he was a virgin because of how he spoke openly about his fear of God and how he never really had a serious relationship with a woman. He told me he loved me recently and I reciprocated his feelings. Everything was great, we talked about the future and about raising a family. Then, last night he told me he wanted to be open and honest with me. He said 10 years ago he slept with a girl and she was the first and last girl he ever slept with. He said he was never in love with her. This news completely devastated me and shattered my image of him. He said that he regrets it so much and wishes he could erase it because he knows how much it has affected me. I know he really cares about me and is hurt seeing me this way but I’m so heartbroken. I feel like I can eventually forgive him but I don’t know if I can forget it and try to fall in love with him again. Please help me. I don’t know what to do.
Thank you so much for your time Father.
Hello Father Joe,
After Mass today, a fellow Eucharistic minister asked me if she thought she could ask the Pastor if she could bring Eucharist home to her family who didn’t attend Mass (they are not sick or homebound).
I replied that it would not be appropriate.
Was I correct?
Could the Pastor have given her permission to do this??
Thank you.
Father, I am a CNA who works mostly with Hospice or Dementia patients. Recently I was asked to fill in for a week at a client’s house for a coworker who was sick. The client practices Santeria. Generally, I don’t let a person’s beliefs interfere with my willingness to work or my interactions with the patient. However, I’ve now been asked to continue working in the household because the regular caregiver is still sick. Today, I asked to be replaced because I’m not comfortable with things that have been said or that I’ve seen there. I also admit to being a little bit afraid. As a Catholic, but also as a caregiver, am I wrong to stop working with the client? I feel guilty about this decision- that I’m a coward and not strong enough in my faith to overcome my fear and misgivings. I would greatly appreciate any guidance you can give.
Hi,
Is it wrong to say that you hate something? I know that the word “hate” is very strong, especially the way it is used in the Bible . But, it doesn’t seem that strong anymore because usually people use it when they are talking about someone or something they greatly dislike.
Hello Father,
My question is in regard to what the Catechism says about masturbation. The second paragraph states:
[CCC 2352] “To form an equitable judgment about the subjects’ moral responsibility and to guide pastoral action, one must take into account the affective immaturity, force of acquired habit, conditions of anxiety or other psychological or social factors that lessen, if not even reduce to a minimum, moral culpability.”
I have a doubt regarding this second paragraph. It talks about the things a pastor has to take into consideration to determine: first, the gravity of each sin for each particular case set before him, and second, the way he ought to deal with the issue.
These things are:
1. affective immaturity
2. force of acquired habit
3. conditions of anxiety or other psychological or social factors
I would like, if it is possible, a definition for each one of these factors and I would like to see, by means of a few illustrative examples, how each one of these variables affects both the culpability and the pastoral action.
Thanks and God bless!
Father Joseph Jenkins,
I am not new to the catholic faith. I am a teenager. My family strayed away from the church and I never really learned anything about the faith. We sometimes go to church. I have a bible, a rosary, and other tools of faith, but am unsure how to read the bible, or use my faith. Do you know where to start with faith and the bible? Do you know which books of the catholic bible are symbolic and which ones are not? I love God, but am confused with where to start with everything. I am unsure if I am being a true follower. I have given up some music for better, religious music. I am trying to show God I love him, but need help with my faith. I try not to sin. Can you please help me with my faith? I hope to grow my faith.
Thanks,
Nikki
Dear Father, I desire God’s healing in my body (and of course my soul). I am taking medication for anxiety, hypertension, and sleep. I have several doctors including a natural leaning doctor. Will you pray for me to God’s help and healing so that I can eat and take my meds without stomach distress.
Hi! Ever since my father died early this year, I’ve been wondering about where he is, like if he is still with us even if we don’t see him, or if he could hear us or feel how much we miss him. I tried to look for biblical answers to my questions about souls and where they go, and I read that they are no longer with the beings of this earth. That when people die, they fall into a very deep sleep and will only awaken on judgment day. On the other hand, I also read about , I got confused after reading about Pade Pio’s encounters with souls in purgatory, and even about other ordinary Catholics’ stories about souls asking the living to pray for them. My question now is, if the Bible says that souls are in a deep sleep, how could’ve Padre Pio and the others talked to souls in purgatory as they claim they have? Please enlighten me, Father. I really want to know where my father is right now. Thank you.
Hello, Father! I have two questions,
1) Is lying always a mortal sin? I’m not talking about emergency. I sometimes lie about what seem to be small things, I exaggerate and then I try to soften it by saying something like: “Or actually I’m not sure about it if it really was so; I must check!” I sometimes lie without being aware of it at the moment; the moment after I understand that my information contained false facts.
2) My wife watches shows and reads literature about psychics, mediums, fortunetellers and new-age Although I haven’t forced any “law” about it (how could I), since she is not catholic. . Since she knows that I consider these things sinful and don’t like them, she now tries to keep up the research but avoiding me to find out about it (partially because she probably doesn’t want to hurt me). I am fully aware that she still deals with these things.
We’re married in Catholic church (she was baptised as a Lutheran, she prays rosary daily and before the birth of our first (and yet only) child, she used to attend sundays mass sometimes with me (voluntarily); she fully agrees to baptise our children, has same views about family, abortion, marriage etc
What would be the loving-caring and still Christian way for me to deal with this situation?