Penance

1. Introduction and Background

Of all the sacraments, penance has had the most varied and fascinating history.

Sometimes this variegated history has emphasised the element of confession; at another time, the element of reconciliation, and so on. Little wonder then that the Catechism of the Catholic Church (CCC) calls it variously a sacrament of conversion, penance, reconciliation and forgiveness (CCC 1423-1424).

For some this ‘lack of clarity’ is confusing; for most it is an indication of the richness of this sacrament. The CCC places this sacrament, along with the sacrament of the anointing of the sick, in the section called ‘sacraments of healing’, indicating the role this sacrament plays in the Christian life. The Lord Jesus Christ, physician of our souls and bodies, who forgave the sins of the paralytic and restored him to bodily health, has willed that his Church continue, in the power of the Holy Spirit, his work of healing and salvation, even among her own members. This is the purpose of the two sacraments of healing: the sacrament of penance and the sacrament of anointing of the sick (CCC 1421). Thus the prime lens through which we see and understand this sacrament is as a sacrament of healing.

Historically this sacrament never stood alone. It was always related to the other sacraments, notably baptism and Eucharist. Both its expression and accessibility become strained when it is taken in isolation, for then it can become simply a canonical or moral part of the Christian life. As a purely juridical act, it focusses on the penitent only rather than on the restoration of a relationship with the living God and with the holy People of God.

There was an early debate in the Church around the nature of baptism. If it is the door of faith and important as a gateway to salvation, when might one be baptised? Was it best to delay baptism until just before one’s death, thus lessening the chance of sinning again, even though one risked being unbaptised if sudden death occurred?  Or was it better to be baptised early and then have a later chance to renew that baptism?  Much debate ensued about the lapsi (the lapsed) and how they might be reintegrated into the community. Chinua Achebe once wrote a book entitled, Things Fall Apart (1958).  Yes, things can and do fall apart.  The Church has always recognised this and has always said that things can be put back together: this is the root of the word re-conciliation.

In the fascinating and important history of penance, this is an example of the interplay between this sacrament and baptism and Eucharist, and illustrates how penance always stands in relationship to other sacraments.

2. The Plenary Council in 2022

With this background, it was not surprising that, at the 2022 second deliberative session of Australia’s Plenary Council, several of the decrees focussed on the sacrament of penance. The issue was not simply about petitioning the Holy See for the greater use of the communal ‘third rite’ of reconciliation. Rather, I think, it was a plea to understand better the role of forgiveness in the Christian life and how the sacrament of forgiveness works in the Christian life.

Healing, renewing, beginning again are all characteristics of how we live our life in Christ and how we seek to live this life together. The prominence of this sacrament in the Council decrees expressed the desire to recapture what is inherent in the fullness of our tradition, namely, the rich understanding of the reality of forgiveness and how we might receive forgiveness and be an instrument of forgiveness. The sacrament has an irreplaceable role in this work of reconciliation (see CCC 1479) but it is not an exclusive role.

No doubt, there were varied motivations among the participants at the Plenary Council behind the emphasis on the sacrament of penance. But I think what was being asked for was a fuller understanding of its connectedness with all the sacraments. It is a renewal of baptism and thus a deeper immersion into the mission and the grace of God. The sacrament of penance exists not so much as a single star but as part of a constellation. It is part of a broader desire for healing and wholeness.

3. An Examination of Two Liturgical Texts

The sacrament of penance therefore does not have a monopoly on conversion, forgiveness and reconciliation.  These themes form a constant refrain in the Mass.  May almighty God have mercy on us, forgive our sins…  I confess one baptism for the forgiveness of sins… The blood of the new covenant is poured out for the forgiveness of sins.  Behold the Lamb of God… who takes away the sins of the world… only say the word and my soul shall be healed.

One of the lesser known prayers that occurs during the liturgy of the Mass comes after the proclamation of the Gospel. After the priest has proclaimed the Gospel and said The Gospel of the Lord, he kisses the book and says quietly, Through the words of the Gospel may our sins be wiped away. Notice two things. First, it is the power of the words of the Gospel that cleanses faults and, second, it is not just the priest’s faults, but our sins, the faults of all. I hear an echo in this text of the ‘cleansing’ waters of baptism.

One of the interesting and serendipitous flow-ons from the recent Year of Mercy in 2016 has been the surprising recognition of how often the words mercy and forgiveness occurred in the prayers used in the celebration of the Eucharist.

For example, one of the Prayers after Communion used during Advent reads:

We implore your mercy, Lord,

that this divine sustenance

may cleanse us of our faults

and prepare us for the coming feasts.

Notice the phrase, cleanse us of our faults: in this case it is the reception of Holy Communion that brings it about. Notice too that it is also orienting us toward the future, in this case the celebration of the Christmas season. The Eucharist both reaches backward to bring healing and impels us forward with hope.

What we pray in the liturgy is what we believe. These two liturgical texts show that both the words of the Gospel and the reception of Holy Communion bring forgiveness and healing. It is too easily forgotten that, in an authentic Catholic tradition, there are other ways to receive the forgiveness of sins besides the sacrament of penance. The whole liturgy is marinated in them.

4. Conversion and Repentance

Receiving forgiveness and experiencing reconciliation presume and entail conversion and repentance. The Church, the pilgrim People of God, hears deep in its heart Jesus’ insistent call to repent; it opens his preaching in the Gospel of Mark: The time is fulfilled, and the kingdom of God has drawn near. Repent, and believe in the gospel (1:15). There is a sense of urgency in this text. The sacrament we celebrate is also a call to conversion, a call to a change of heart, a reminder of whom we are called to be. The process of conversion is a permanent state of being for those on the Christian journey.

During the great Easter Vigil and at Masses on Easter day, we renew the promises made in baptism. They always entail a double movement: first, a turning away from all those things that alienate us from God, one another and our best self; second an embracing, a reaching out, a turning toward God, our neighbour and our best self.

This dynamic of conversion and repentance must be at the heart of any discussion about reconciliation, forgiveness and the sacrament of penance.

5. Catechism: ‘Many Forms of Penance’

The Catechism of the Catholic Church makes it clear that there are many forms of penance in the Christian life. Beginning with the basic Lenten discipline of fasting, prayer and almsgiving, it goes on to cite the Fathers of the Church who nominate as means of obtaining forgiveness of sins: efforts at reconciliation with one’s neighbour, tears of repentance, concern for the salvation of one's neighbour, the intercession of the saints and the practice of charity ‘which covers a multitude of sins’ (CCC 1434).

Next it lists gestures in daily life: concern for the poor, the exercise and defence of justice and right, admission of faults… and fraternal correction, acceptance of suffering, enduring persecution … taking up one’s cross each day and following Jesus (CCC 1435).

The Catechism refers, as we have done, to the forgiving power of Holy Communion, the reading of Scripture and praying the Lord’s Prayer. It talks of the liturgical seasons in the Church’s year and penitential days, retreats and pilgrimages (CCC 1436-1438).

While discussing the fruits of Holy Communion, the Catechism points out that, in uniting us with Christ, communion separates us from sin. It quotes the treatise on the sacraments by St Ambrose: If we proclaim the Lord’s death, we proclaim the forgiveness of sins. If, as often as his blood is poured out, it is poured for the forgiveness of sins, I should always receive it, so that it may always forgive my sins. Because I always sin, I should always have a remedy (CCC 1393, Ambrose, De Sacr 4, 6, 28).

6. Some Questions

‍As we can see, the Church teaches there are many ways in which our daily sins can be forgiven. This raises so many penetrating questions for our spiritual discernment.

What is your experience of the practice of active, living charity? How is this linked to forgiveness of sin? Is it our change of heart that gives evidence of forgiveness?

Today there is a growing practice of spiritual direction. How does a discussion of your faults and difficulties with a spiritual director facilitate a change of heart and forgiveness?

How about your efforts of reconciliation with your neighbour? Or with your spouse? Or with your family? How do these works bring about forgiveness?

7. Conclusion

So, why so many references to the sacrament of penance at the Plenary Council?

It is a sacrament which is not a lone star but part of a constellation. Therefore it provides a strong entry point to the whole mystery of following Christ and living a life of faith. Understanding the authentic nature of both forgiveness and the sacrament and not limiting the possibility of forgiveness of sins to the sacramental rite opens us to the breadth and richness of the Church’s tradition. Baptism is the first sacrament of forgiveness, Eucharist cleanses and renews us, the anointing of the sick heals us and raises us up.

The sacrament of penance and the ministry of healing allows each disciple and the Church as a whole to bring together three key elements: right and good belief (Orthodoxy); right and good practice (Orthopraxis); and a right and good heart (Orthocardia). The call to conversion is insistent; so too is the call to understand God’s work of forgiveness in all its dimensions. May the decrees of the Plenary Council lead us to a full and fruitful exploration of this mystery.

This article was originally published in Liturgy News ​Vol 53(1) March 2023.  Reprinted with permission.

‍Image Attribution - David and penance, Paris Psalter‍