Fr. Wollbold is the author of many works, in particular on St. Thérèse of Lisieux; the latest, published in April, treats of priestly celibacy, going back to the sources and texts of the first five centuries.
On his blog, the Professor of pastoral ministry severely criticizes the December 18, 2023, Declaration Fiducia supplicans of the Dicastery for the Doctrine of the Faith. He comments: “in particular, the formula ‘the essential thing is that the blessing cannot be confused with a marriage in the church’ seems to me erroneous and misleading.”
And he adds: “one cannot help but think that the venerable Congregation for the Doctrine of the Faith simply no longer exists in relation to its former theological level. In this sense, there is perhaps more importance in the change of name and less importance in this dicastery that one would have initially thought.” A scathing criticism, but unfortunately quite accurate.
“Confession is dead in Germany”
In his interview in Die Tagespost, he says that “Confession is quite simply dead in Germany.” And he adds that, “to win faithful over to the rediscovery of this sacrament, ‘you have to break through big barriers.’ This can only be done in a very targeted manner and with much perseverance.”
What is particularly concerning is the priest’s assertion that “the sacrament of penance plays only a marginal role in the identity of most priests.” Die Tagespost explains that “the Munich theologian stated: ‘This is not good, because next to the power of the Eucharist, that of the forgiveness sins is the great unique characteristic of the priest.’”
It is through a special ceremony, at the end of the ordination Mass—in the traditional Rite, of course—that this power is signified, when the pontiff pronounces the formula: “Receive the Holy Ghost: Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained” (Jn. 20:22-23), while unfolding the back of the chasuble, folded up until then.
Fr. Wollbold adds, somewhat disillusioned: “But it is probable that for this, the ecclesiastics must first rediscover themselves the power of this sacrament,” thus indicating the little notice they take of it themselves.
The priest insists in the interview on “devout confession or regular confession, which has become almost exclusively the practice of those who live seriously on the spiritual plane.” He sees it as “an indispensable element of spiritual growth, but also of overcoming deeply sinful inclinations.”
In the past, he recalled, “only priest who, through their studies and their regular training, were up to the requirements of the sacrament of penance would have received a broad authorization for confession.” There were even regular exams to ensure this training.
Today, he explains, there is among many ecclesiastics “a mixture of popular psychology, favorite spirituality, and pious consolation.” And he could only express “his skepticism in the face of this development.”
This development—which is not isolated to Germany—is linked to the profound decadence of the priestly spirit, the loss of the spirit of sacrifice, and especially the missionary spirit, which implies that “everyone is saved.”