SACRED CONGREGATION
for DIVINE WORSHIP
(December 2, 1973)

SACRA CONGREGATIO PRO CULTU DIVINO

From the office of the Congregation for Divine Worship, December 2, 1973, the First Sunday of Advent.

By special mandate of the Pope

+ Jean Cardinal Villot, Secretary of State

+ Annibale Bugnini, Titular Archbishop of Diocletiana, Secretary of the Congregation for Divine Worship

INTRODUCTION
I. MYSTERY of RECONCILIATION in the HISTORY of SALVATION

PRÆNOTANDA
 IDE, MYSTERIO RECONCILIATIONIS IN HISTORIA SALUTIS

II. RECONCILIATION of  PENITENTS in the CHURCH’S LIFE

II. DE RECONCILIATIONE PÆNITENTIUM IN VITA ECCLESIÆ

THE CHURCH BOTH HOLY AND ALWAYS IN NEED OF PURIFICATION

3. Christ “loved the Church and gave himself up for it to make it holy” (Eph. 5:25–26) and he united the Church to himself as a bride. (cf. Rev. 19:7) He filled it with his divine gifts, (cf. Eph. 1:22–23. LG no. 7: AAS 57 (1965) 9–11; Const.Decr.Decl. 100–102.) because it is his Body and his fullness; through the Church he spreads truth and grace upon all.

3. Christus « dilexit Ecclesiam et se ipsum tradidit pro ea, ut illam sanctificaret »(Eph 5, 25-26), eamque ut sponsam sibi univit;18 illam, quæ Corpus et plenitudo eius est, divinis suis donis replet19 et per ipsam veritatem et gratiam ad omnes diffundit.

The members of the Church, however, are exposed to temptation and often fall into the wretchedness of sin. As a result, “whereas Christ, ‘holy, harmless, undefiled’ (Heb. 7:26), knew no sin (cf. 2 Cor. 5:21) but came solely to seek pardon for the sins of his people (cf. Heb. 2:17), the Church, having sinners in its midst, is at the same time holy and in need of cleansing, and so is unceasingly intent on repentance and reform. “(LG no. 8: AAS 57 (1965) 12; Const.Dec.rDecl. 106)

    Ecclesiæ tamen membra tentationi obnoxia sunt atque sæpe in peccata misere labuntur. Quapropter, « dum Christus, sanctus, innocens, impollutus' (Hebr 7, 26), peccatum non novit (2 Cor 5, 21), sed sola delicta populi repropitiare venit (cf. Hebr 2, 17), Ecclesia in proprio sinu peccatores complectens, sancta simul et semper purificanda, pænitentiam et renovationem continuo prosequitur »

4. The people of God accomplish and perfect this continual repentance in many different ways. They share in the sufferings of Christ (cf. 1 Pet. 4:13) by enduring their own difficulties, carry out works of mercy and charity, (cf. 1 Pet. 4:8) and adopt ever more fully the outlook of the Gospel message. Thus the people of God become in the world a sign of conversion to God. All this the Church expresses in its life and celebrates in its liturgy when the faithful confess that they are sinners and ask pardon of God and of their brothers and sisters. This happens in penitential services, in the proclamation of the word of God, in prayer, and in the penitential parts of the eucharistic celebration. (cf. C. of Trent, sess. 14, De sacr. Paenit.: Denz-Schon 1638, 1740, 1743. SCR, Instr. EuchMyst, May 25, 1967, no. 35 [DOL 179, no. 12641; GIRM, nos. 29, 30, 56 a, b, g [DOL 208, nos. 1419, 1420, 14461.)

4. Multis et variis modis populus Dei hanc continuam pænitentiam agit et perficit. Christi enim passionibus per patientiam suam communicans,Z` misericordiæ et caritatis opera exercens 22 sese in dies magis ac magis secundum evangelium Christi convertens, fit signum in mundo conversionis ad Deum. Quod Ecclesia vivendo exprimit et celebrat in liturgia sua, dum fideles se peccatores profitentur, atque veniam Dei et fratrum implorant, uti fit in celebrationibus pænitentialibus, in verbi Dei proclamatione, in oratione, in elementis pxnitentialibus celebrationis eucharisticæ.

In the sacrament of penance the faithful “obtain from God’s mercy pardon for having offended him and at the same time reconciliation with the Church, which they have wounded by their sins and which by charity, example, and prayer seeks their conversion. “ (LG no. 11 [DOL 4, no. 141])

   In sacramento vero Pænitentiæ fideles « veniam offensionis Deo illatæ ab eius misericordia obtinent et simul reconciliantur cum Ecclesia, quam peccando vulneraverunt, et quæ eorum conversioni caritate, exemplo, precibus adlaborat »

5. Since every sin is an offense against God that disrupts our friendship with him, “the ultimate purpose of penance is that we should love God deeply and commit ourselves completely to him.(Paul VI, Ap. Const. Paenitemini, Feb. 17, 1966: AAS 58 (1966) 179.  cf. also LG no. 11 [DOL 4, no. 141]). Therefore, the sinner who by the grace of a merciful God embraces the way of penance comes back to the Father who “first loved us” (1 Jn 4:19), to Christ who gave himself up for us, (cf. Gal 2:20; Eph 5:25) and to the Holy Spirit who has been poured out on us abundantly. ( cf.  Titus 3:6)

5. Quia peccatum est offensio Deo illata, quæ amicitiam cum eo disrumpit, pxnitentia « eo ad postremum spectat ut Deum adamemus eique nosmetipsos prorsus concredamus ». Peccator ergo qui, Dei miserentis gratia, pænitentiæ iter ingreditur, ad Patrem revertitur qui « prior dilexit nos »(1 Io 4, 19), ad Christum qui tradidit semetipsum pro nobis, atque ad Spiritum Sanctum qui effusus est in nos abunde.

“The hidden and gracious mystery of God unites us all through a supernatural bond: on this basis one person’s sin harms the rest even as one person’s goodness enriches them. (Paul VI, Ap. Const. Indulgentiarum doctrina, Jan. 1, 1967, no. 4 [DOL 386, no. 3158].  cf. also Pius XII, Encycl. Mystici Corporis, June 29, 1943: AAS 35 (1943) 213) Penance always therefore entails reconciliation with our brethren and sisters who remain harmed by our sins.

    Sed « ex arcano ac benigno dispensationis mysterio, homines supernaturali necessitudine inter se coniunguntur, qua peccatum unius etiam ceteris nocet, sicut etiam sanctitas unius beneficium ceteris affert »,et ita pænitentia semper etiam cum fratribus reconciliationem secumfert, quibus peccatum iugiter nocumentum infert.

 In fact, people frequently join together to commit injustice. But it is also true that they help each other in doing penance; freed from sin by the grace of Christ, they become, with all persons of good will, agents of justice and peace in the world.

   Immo, sæpe homines in patranda iniustitia, etiam coniuncte agunt. Eodem modo in pænitentia agenda se invicem adiuvant, ut a peccato per gratiam Christi liberati, simul cum omnibus hominibus bonæ voluntatis iustitiam et pacem in mundo operentur.

6. Followers of Christ who have sinned but who, by the prompting of the Holy Spirit, come to the sacrament of penance should above all be wholeheartedly converted to God. This inner conversion embraces sorrow for sin and the intent to lead a new life. It is expressed through confession made to the Church, due expiation, and amendment of life. God grants pardon for sin through the Church, which works by the ministry of priests. ( cf.  Council of Trent, sess. 14, De Sacr. Paen., Chapter 3: Denz-Schon 1673—1675 [the ed. typica erroneously cites Chapter 1])

6. Christi discipulus qui, post peccatum, a Spiritu Sancto motus, ad sacramentum Pænitentiæ accedit, debet ante omnia toto corde se ad Deum convertere. Hæc intima cordis conversio, quæ contritionem de peccato et propositum novæ vitæ complectitur, per confessionem Ecclesiæ factam et per debitam satisfactionem necnon vitæ emendationem exprimitur. Deus vero remissionem peccatorum impertit per Ecclesiam, quæ ministerio sacerdotum operatur.

The most important act of the penitent is contrition, which is “heartfelt sorrow and aversion for the sin committed along with the intention of sinning no more.” (lbid., Ch. 4: Denz-Schon 1676) “We can only approach the kingdom of Christ by metanoia. This is a profound change of the whole person by which we begin to consider, judge, and arrange our life according to the holiness and love of God, made manifest in his Son in the last days and given to us in abundance” (see Hebrews 1:2; Colossians 1:19 and passim; Ephesians 1:23 and passim). (Paul VI, Ap. Const. Paenitemini, Feb. 17, 1966: AAS 58 (1966) 179) The genuineness of penance depends on this heartfelt contrition. For conversion should affect a person from within toward a progressively deeper enlightenment and an ever-closer likeness to Christ.

    Inter actus pænitentis primum locum obtinet contritio quæ « animi d.olor ac detestatio est de peccato commisso, cum proposito non peccandi de cetero ».30 Etenim « ad Christi Regnum nobis fas est accedere tantum met?noia id est intima totius hominis mutatione, qua ipse cogitare, iudicare, vitamque suam componere incipit ea sanctitate et caritate Dei perculsus, quæ in Filio novissime manifestatæ sunt et plene nobis impertitæ (cf. Hebr 1, 2; Col 1, 19, et passim; Eph 1, 23, et passim) ».31 Ex hac ergo cordis contritione pendet pænitentiæ veritas. Conversio ?nim hominem intrinsecus afficere debet, ut eum profundius in dies illuminet et magis magisque Christo conformem efficiat.

The sacrament of penance includes the confession of sins, which comes from true knowledge of self before God and from contrition for those sins. However, the inner examination of heart and the outward accusation must be made in the light of God’s mercy. Confession requires on the penitent’s part the will to open the heart to the minister of God and on the minister’s part a spiritual judgment by which, acting in the person of Christ, he pronounces his decision of forgiveness or retention of sins in accord with the power of the keys. (See Council of Trent, sess. 14, De sacramanto Paen., Ch. 5) Denz-SchOn 1679)

    Ad sacramentum Pænitentiæ pertinet culparum confessio, quæ ex vera sui cognitione coram Deo et peccatorum contritione procedit. Hæc tamen intima cordis exquisitio et externa accusatio in lumine Dei misericordiæ fieri debent. Confessio autem exigit in pænitente voluntatem aperiendi cor suum Dei ministro; in hoc vero spiritale iudicium quo, in persona Christi agens, pro potestate clavium remissionis aut retentionis peccatorum sententiam pronuntiat

True conversion is completed by[:]

[1] expiation for the sins committed,

[2] by amendment of life,

[3] and also by rectifying injuries done.

(cf. ibid., Ch. 8: Denz-Schon 1690—1692. Paul VI, Ap. Const. Indulgentiarum doctrina, nos. 2—3 [DOL 386, nos. 3156—3157])

culparum satisfactionem,

per vitæ emendationem

 necnon damni reparationem completur.33

The kind and extent of the expiation must be suited to the personal condition of penitents so that[:]

[1] they may restore the order that they have upset and

[2] through the corresponding remedy be cured of the sickness from which they suffered.

Therefore, it is necessary that the act of penance really be a remedy for sin and a help to renewal of life. Thus penitents, “forgetting the things that are behind” (Phil 3:13), again become part of the mystery of salvation and press on toward the things that are to come.

Opus ac mensura satisfactionis debent unicuique pænitenti convenire, ut

 unusquisque ordinem quem 1 æserat restauret,

et pro morbo quo laboravit, contraria medicina curetur.

Oportet proinde ut poena sit revera remedium peccati et vitam aliquomodo renovet. Ita pænitens ea « quæ retro quidem sunt obliviscens »(Phil 3, 13) se noviter in mysterium salutis inserit et ad ea quæ sunt futura se extendit.

Through the sign of absolution God grants pardon to sinners who in sacramental confession manifest their change of heart to the Church’s minister; this completes the sacrament of penance. For in God’s design the humanity and loving kindness of our Savior have visibly appeared to us (cf. Titus 3:4-5) and so God uses visible signs to give salvation and to renew the broken covenant.

    Peccatori conversionem suam Ecclesiæ ministro manifestanti in confessione sacramentali, Deus veniam suam per signum absolutionis concedit et sic sacramentum Pænitentiæ perficitur. Secundum enim Dei oeconomiam, qua humanitas et benignitas Salvatoris nostri Dei hominibus visibiliter apparuit, Deus vult per visibilia signa salutem nobis conferre et fractum foedus iterum renovare.

In the sacrament of penance the Father receives the repentant children who come back to him, Christ places the lost sheep on his shoulders and brings them back to the sheepfold, and the Holy Spirit resanctifies those who are the temple of God or dwells more fully in them. The expression of all this is the sharing in the Lord’s table, begun again or made more ardent; such a return of children from afar brings great rejoicing at the banquet of God’s Church. (cf. Luke 15:7, 10 and 32)

Per sacramentum ergo Pænitentiæ Pater filium ad se revertentem suscipit, Christus ovem perditam in umeros suos attollit atque ad ovile reducit, et Spiritus Sanctus templum suum iterum sanctificat aut plenius inhabitat, quod tandem manifestatur per renovatam vel ferventiorem participationem mensæ Domini qua, filio de longinquo revertente, fit gaudium magnum in convivio Ecclesiæ Dei

7. Just as the wounds of sin are varied and multiple in the life of individuals and of the community, so too the healing that penance provides is varied. Those who by grave sin have withdrawn from communion with God in love are called back in the sacrament of penance to the life they have lost. And those who, experiencing their weakness daily, fall into venial sins draw strength from a repeated celebration of penance to reach the full freedom of the children of God.

7. Sicut varium et multiplex est peccati vulnus in vita singulorum et communitatis, ita diversum est remedium quod nobis pænitentia affert. Qui enim per grave peccatum a communione caritatis Dei recesserunt, per sacramentum Pænitentiæ ad vitam quam. amiserant revocantur. Qui vero in peccata venialia incidunt debilitatem suam cotidie experientes, per iteratam pænitentiæ celebrationem vires sumunt, ut ad plenam libertatem filiorum Dei perveniant.

   a) To obtain the saving remedy of the sacrament of penance, according to the plan of our merciful God, the faithful must confess to a priest each and every grave sin that they remember after an examination of conscience. (cf. Council of Trent, sess. 14, De Sacr. Paen., can. 7—8: Denz-Schon 1707—1708)

    a) Ad salutiferum remedium sacramenti Pænitentiæ percipiendum, iuxta misericordis Dei dispositionem debet fidelis confiteri sacerdoti omnia et singula peccata gravia, quorum, excussa conscientia, memoriam habet

    b) Moreover, the frequent and careful celebration of this sacrament is also very useful as a remedy for venial sins. This is not a mere ritual repetition or psychological exercise, but a serious striving to perfect the grace of baptism so that, as we bear in our body the death of Jesus Christ, his life may be seen in us ever more clearly. (cf. 2 Cor. 4:10) In confession of this kind, penitents who accuse themselves of venial faults should try to be more closely conformed to Christ and to follow the voice of the Spirit more attentively.

   b) Præterea frequens et diligens huius sacramenti usus etiam pro venialibus peccatis valde utilis est. Non est enim mera ritualis repetitio nec psychologicum quoddam exercitium, sed assiduum studium gratiam baptismi perficiendi, ut, dum mortificationem Iesu Christi in corpore nostro circumferimus, magis magisque vita Iesu manifestetur in nobis. In huiusmodi confessionibus pænitentes, dum de venialibus culpis se accusant, curent præsertim ut penitius Christo conformentur et Spiritus voci attentius obsequantur.

In order that this sacrament of healing may truly achieve its purpose among the faithful, it must take root in their entire life and move them to more fervent service of God and neighbor.

    Ut hoc vero salutis sacramentum reapse vim suam in Christi fidelibus exerceat, necesse est ut in tota eorum vita veluti radices agat et ad ferventius Dei fratrumque servitium impellat.

The celebration of this sacrament is thus always an act in which the Church proclaims its faith, gives thanks to God for the freedom with which Christ has made us free, ( cf. Gal. 4:31) and offers its life as a spiritual sacrifice in praise of God’s glory, as it hastens to meet the Lord Jesus.

    Huius ergo sacramenti celebratio semper est actus quo Ecclesia fidem suam proclamat, gratias Deo agit pro libertate qua Christus nos liberavit et vitam suam ut sacrificium spiritale offert in laudem gloriæ Dei properans in occursum Christi.

III. OFFICES AND MINISTRIES IN THE RECONCILIATION OF PENITENTS

III DE OFFICIIS ET MINISTERIIS IN RECONCILIATIONE PÆNITENTIUM

ROLE OF THE COMMUNITY IN THE CELEBRATION OF PENANCE

De munere communitatis in celebratione pænitentiæ.

8. 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. Not only does the Church call sinners to repentance by preaching the word of God, but it also intercedes for them and helps penitents with maternal care and solicitude to acknowledge and confess their sins and to obtain the mercy of God, who alone can forgive sins. Further, the Church becomes itself the instrument of the conversion and absolution of the penitent through the ministry entrusted by Christ to the apostles and their successors. (cf. Mat. 18:18; Jn 20:23)

8. Tota Ecclesia, utpote populus sacerdotalis, in opere reconciliationis exercendo quod ipsi a Domino concreditum est diversimode operatur. Non solum enim per verbi Dei prædicationem ad pænitentiam vocat, sed etiam pro peccatoribus intercedit et pxnitenti materna cura ac sollicitudine subvenit, ut peccata sua agnoscat et confiteatur, atque misericordiam a Deo, qui solus potest peccata dimittere, consequatur. Sed amplius ipsa Ecclesia fit instrumentum conversionis et absolutionis pænitentis per ministerium a Christo Apostolis eorumque successoribus traditum.

MINISTER OF THE SACRAMENT OF PENANCE

9. De ministro sacramenti Pænitentiæ

9. a) The Church exercises the ministry of the sacrament of penance through bishops and priests. By preaching God’s word they call the faithful to conversion; in the name of Christ and by the power of the Holy Spirit they declare and grant the forgiveness of sins.

   a) Ministerium sacramenti Pænitentiæ Ecclesia exercet per Episcopos atque Presbyteros, qui fideles per prædicationem verbi Dei ad conversionem vocant, eisque remissionem peccatorum in nomine Christi et in virtute Spiritus Sancti testantur et impertiunt.

In the exercise of this ministry priests act in communion with the bishop and share in his power and office as the one who regulates the penitential discipline. (cf. LG no. 26 [DOL 4, no. 146])

   In hoc ministerio exsequendo, Presbyteri in communione curri Episcopo agunt et de eius potestate ac munere participant qui est moderator disciplinæ pænitentialis

    b) The competent minister of the sacrament is a priest who has the faculty to absolve in accordance with the provisions of the code of Canon Law, canons 967-975. All priests, however, even though not approved to hear confessions, absolve validly and lawfully any penitents without exception who are in danger of death.

   b) Minister competens pro sacramento Pænitentiæ est sacerdos habens facultatem absolvendi iuxta canonicas leges. Omnes tamen sacerdotes, licet ad confessiones excipiendas non appcobati, valide et licite absolvunt quoslibet pænitentes in periculo mortis constitutos.

PASTORAL EXERCISE OF THIS MINISTRY

10.De exercitio pastorali huius ministerii

10. a) In order that he may fulfill his ministry properly and faithfully, understand the disorders of souls and apply the appropriate remedies to them, and act as a wise judge, the confessor must acquire the needed knowledge and prudence by constant study under the guidance of the Church’s magisterium and especially by praying fervently to God. For the discernment of spirits is indeed a deep knowledge of God’s working in the human heart, a gift of the Spirit, and an effect of charity. (cf. Phil. 1:9-10)

   a) Ut confessarius munus suum recte fideliterque implere valeat, morbos animarum dignoscat aptaque eis remedia afferat, et munus iudicis sapienter exerceat, scientiam ac prudentiam ad hoc necessarias sibi acquirat, assiduo studio, sub ductu Magisterii Ecclesiæ, et præsertim fusis ad Deum precibus. Discretio enim spirituum est intima cognitio operis Dei in corde hominum, donum Spiritus Sancti et fructus caritatis.

    b) The confessor should always show himself to be ready and willing to hear the confessions of the faithful whenever they reasonably request this. (cf. SCDF, Pastoral Norms for General Absolution, June 16, 1972, Norm XII [DOL 361, no. 3050])

   b) Ad confessiones fidelium excipiendas confessarius se paratum semper præbeat, quotiescumque id a fidelibus rationabiliter petitur.

    c) By receiving repentant sinners and leading them to the light of the truth, the confessor fulfills a paternal function: he reveals the heart of the Father and reflects the image of Christ the Good Shepherd. He should keep in mind that he has been entrusted with the ministry of Christ, who accomplished the saving work of human redemption by mercy and by his power is present in the sacraments. (cf. SC art. 7 [DOL 1, no. 7])

    c) Peccatorem pænitentem suscipiens eumque ad lumen veritatis adducens, paterno munere fungitur, cor Patris hominibus revelans et Christi Pastoris imaginem gestans. Meminerit itaque sibi Christi munus concreditum esse, qui ad salvandos homines opus redemptionis misericordia implevit et virtute sua in sacramentis adest

    d) Conscious that he has come to know the secrets of another’s conscience only because he is God’s minister, the confessor is bound by the obligation of preserving the seal of confession absolutely unbroken.

    d) Confessarius, sciens se uti Dei ministrum secretam fratris sui conscientiam cognovisse, officio sigillum sacramentale sanctissime servandi tenetur.

PENITENTS

De ipso pænitente

11. The parts that penitents themselves have in the celebration of the sacrament are of the greatest importance.

11. Maximi sunt momenti partes quas ipse fidelis pænitens habet in sacramento.

When with proper dispositions they approach this saving remedy instituted by Christ and confess their sins, their own acts become part of the sacrament itself, which is completed when the words of absolution are spoken by the minister in the name of Christ.

    Quando enim rite dispositus ad hoc salutare remedium a Christo institutum accedit et peccata sua confitetur, actibus suis partem habet in ipso sacramento, quod verbis absolutionis, a ministro in nomine Christi prolatis, perficitur.

In this way the faithful, even as they experience and proclaim the mercy of God in their own life, are with the priest celebrating the liturgy of the Church’s continual self-renewal.

    Ita fidelis, dum misericordiam Dei in sua vita experitur et proclamat, una cum sacerdote liturgiam Ecclesiæ continenter se renovantis celebrat