The Sacrament of Penance - Reforms of Vatican II

The Reform of the Rite of Penance from Vatican II

The Constitution on the Sacred Liturgy has only one reference to the reform of the Sacrament of Penance. ‘The rite and formularies for the Sacrament of Penance are to be revised so that they more clearly express both the nature and effect of the sacrament’.  (CSL 72)

The Introduction to the Rite of Penance (IntRP) is very helpful in clarifying that small sentence from the Constitution. We are reminded that whilst sin separates us from God it also causes a breakdown in the Christian community. Thus there is both a personal and a communal dimension in the sacrament as we have already seen in the earliest form of penance.  

The Introduction identifies four parts to the celebration of Penance. The beginning point is Contrition, that is, a recognition of sin and desire to change. We could also use the word "conversion". As we know the sacrament also includes Confession. "Confession requires on the penitent’s part the will to open the heart to the minister of God" (IntRP 6b). 

Next is described the act of Penance. This requires that penitents "amend" their lives and also rectify any injury done to another. In some ways the act of Penance can be the most challenging aspect of the sacrament. The last part is Absolution whereby God grants pardon and peace to the sinner and the penitent is restored to the community of the Church. "The whole Church, as a priestly people, acts in different ways in the work of reconciliation that has been entrusted to it by the Lord".  (IntRP 8)

The ministering of this sacrament is exercised through bishops and priests who are constantly called "to preach God’s word and call the faithful to conversion"  (IntRP 9a).

Individual Penitents

The first Rite of Penance is that which is ordinarily the way in which Catholic people will celebrate this sacrament. All parishes have times when the priest will be available in the place in the Church building reserved for the celebration of the Sacrament. 

The rite says that the priest begins by welcoming the penitent and then the liturgy begins formally with the sign of the cross. The reformed rite encourages the use of scripture as the next stage in the celebration. In fact a short passage can be read by either the priest or the penitent. 

It is when we encounter the living Word of God that we come to recognize our sinfulness and place our trust in God’s mercy. Then follows the confession of sin and this can be in the form of a formulary or in the penitents own words. The priest will then impose a penance. "This act of Penance may suitably take the form of prayer, self-denial, and especially service to neighbour and works of mercy".  (IntRP 8) 

The penitent then expresses his sorrow by way of an act of contrition, which can take the form of a prayer, which expresses a desire to begin a new life. The absolution follows, which expresses that reconciliation with God also involves the Church as it is sought and given through the ministry of the Church. (IntRP 19) The first rite concludes with an act of praise and the penitent is sent forth in peace. 

Several Penitents with Individual Confession and Absolution

Many Catholics have also experienced this form of the rite of Penance. It tends to be celebrated in parishes in the Seasons of Lent and Advent. "Communal celebration shows more clearly the ecclesial nature of Penance" (IntRP 22). 

The Second Rite provides for a liturgical celebration that involves music and a celebration of the Word of God. One or more readings with a suitable psalm are recommended and always the Gospel will be read.  A homily is provided for so that the Word might be carefully explained and the rite calls for an emphasis in the homily on "the infinite mercy of God… the need for inner repentance…the social dimension of grace and sin the duty of expiation"  (IntRP 25).

A communal examination of conscience follows and then the general form of the confession is prayed followed by The Lord’s Prayer. Penitents then go to individual confession, receive their penance and absolution is given before returning to their place in the Assembly. The liturgy concludes with an act of thanksgiving and dismissal.

Penitents with General Absolution 

The rite provides that there are only two occasions when this form can legitimately be used. 

† Firstly in the case of danger of death "if there is no time for a priest or priests to hear the confessions of individual penitents".  (IntRP 31a)  

† Secondly, if there is a large crowd of penitents present and there are not enough confessors to hear individual confessions within a reasonable time.  (IntRP 31b) 

The rite states that the judgment as to whether these conditions arise is the responsibility of the local bishop. The rite further states that if someone should receive general absolution they must at the earliest convenience, if they have confessed mortal sin, celebrate the sacrament according to the First Rite. Such a celebration if permitted has the shape of a Second Rite but without individual confession as there is a general absolution given by the priest.

‍

This article was originally published in  ‘Healing Ministry’. ©  Diocese of Parramatta.  2001, 2007. Reprinted with permission.