Franciscan Penitential Spirituality
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Date
1998-04
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Tangaza University College
Abstract
Penance for most people today can mean a variety of things: it is looked at as sacramental rite,
acts of mortification and flagellations, as reparation for sins committed, as prayers for satisfaction or
as a complete change of life. It comes as a result of one's consciousness of one's sinful tendencies
and inability to do everything as one would like to, and turning to God for forgiveness and healing.
Penance is a requirement for all Christians. It is an integral part of Christian life. Its purpose is to
express and develop the ongoing conversion to which all the faithful are called.
The term penance in Franciscan tradition is equivalent to the Biblical metanota, which in its
proper understanding stands for an intimate conversion of the heart to God. It is not so much a
question of doing penance but of being a penitent. It is at the same time a state of continuous being,
an attitude and orientation of one's whole life. It is an answer to the evangelical call and a way of
seeking evangelical perfection. It is, therefore, not seen as a simple purification for sin. It, rather, goes
beyond mere purification from sin to a more profound insertion into the paschal mystery of Christ.
It is a commitment. Its foundation is God, from whom, through whom, and in whom is found all
pardon, all grace, all glory, for all penitents. In this long essay I am looking at penance as a way of
life and not so much as a practice. I am following the biblical understanding of the term Penance as
Metanoia. I have chosen this topic in order to explore this very important element in my Franciscan
spirituality.
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Keywords
Penance in the Qumran Community, Penance in the New Testament, Prophetic Teaching, Irish Penance, Francis of Assisi, Conversion of St. Francis, birth of the Franciscan movement, Franciscan Penitential Spirituality