Folia Theologica et Canonica 11. 33/25 (2022)

Ius canonicum

138

GORAN JOVICIC

are the acts of excommunication and reconciliation69 (Augustine, Ep. 265: 7; Enchir. 65: 17; De symb. 7: 15). Furthermore, the pax cum ecclesia was regarded as the means of reconciliation with God.70

St. Cyprian’s (200-258) teaching on the sacramentality of Penance definitely is one of the most significant contributions for the history of Penance of his time. St. Cyprian sees the Church as the institution outside of which there is no salvation (extra Ecclesiam nulla salus)-, therefore, only those within the Church, (which presupposes holy members and sinners), can be saved (De Unitate, 4; Epist. 75: 15 and Epist. 73: 21). St. Cyprian’s notion of the Church as a Noah’s ark includes both the clean and the unclean, who can be saved. Therefore, in his letters St. Cyprian underlines the importance of the repentance and satisfaction for remission of sins saying that the Sacrament of Penance should be open for all sinners.71

Bishop Cyprian, in his letter to his clergy (250), describes the procedure of the reconciliation and restoration of communion for “lesser sinners” during the persecution and simultaneously rebukes those who are receiving the Communion without going to confession, doing satisfaction (penance) and obtaining absolution.72

The Council of Nicaea (325) upheld Cyprian’s approach with regard to the lapsed. The Council required from the Novatianists (called Cathars) who wished to return to the Catholic Church “to follow the decrees of the catholic and apostolic Church”73 (Council of Nicea, can. 8), which was a willingness to be in communion “with those who have lapsed in time of persecution and for whom a period of (penance) has been fixed and an occasion (for reconciliation) allotted.”74 The sacramental effect of ecclesial forgiveness according

69 See Poschmann, B., Penance and the Anointing of the Sick, 87.

70 See Rahner, K., Theological Investigations, XV: II. 2; cf. Pekarske, D., Abstracts of Karl Rahner ’s Theological Investigations, 1-23, Marquette University Press 2014. 410.

71 “We certainly think that no one is to be restrained from the fruit of satisfaction, and the hope of peace, since we know, according to the faith of the divine Scriptures, God Himself being their author, and exhorting in them, both that sinners are brought back to repentance, and that pardon and mercy are not denied to penitents.” (Cyprian, Letters 55: 27).

72 “Although for lesser sins it is required that sinners do penance for a just time, after which, according to the rule of discipline, they may come to confession and, through the imposition of hands by the bishop and clergy, may receive the right of communication, now, in an unpropitious time and while the persecution continues, when peace is not yet restored to the Church itself, they are being admitted to communication, and the offering is made in their name; and, not yet having made a confession of sin, not yet having had hands imposed upon them by the bishop and clergy, the Eucharist is given to them, in spite of what is written: Whoever shall eat the Bread or drink the Cup of the Lord unworthily, will be guilty of the Body and the Blood of the Lord.” (Cyprian, Ep. 16: 2); cf. Jurgens, W. A., The Faith of the Early Fathers, I. 227-228.

73 Tanner, N. (ed.), Decrees of the Ecumenical Councils, Washington D.C. 1990. 9-10; cf. Fastiggi, R. L., The sacrament of Reconciliation, 40.

74 Tanner, N. (ed.), Decrees of the Ecumenical Councils, 10; cf. Fastiggi, R. L., The sacrament of Reconciliation, 40.