IV. CELEBRATION OF THE SACRAMENT OF PENANCE

IV
DE CELEBRATIONE SACRAMENTI PÆNITENTIÆ

PLACE OF CELEBRATION

Locus celebrationis

12. The sacrament of penance is ordinarily celebrated in a church or oratory, [unless a legitimate reason stands in the way.]

[Can. 964 - § 1.]  Ad sacramentales confessiones excipiendas locus proprius est ecclesia aut oratorium.

The conferences of bishops are to establish the norms pertaining to the confessional, which will include provision for clearly visible confessionals that the faithful who wish may readily use and that are equipped with a fixed screen between the penitent and the confessor.

 [§ 2.]  Ad sedem confessionalem quod attinet, normae ab Episcoporum conferentia statuantur, cauto tamen ut semper habeantur in loco patenti sedes confessionales crate fixa inter paenitentem et confessarium instructae, quibus libere uti possint fideles, qui id desiderent. 

Except for a legitimate reason, confessions are not to be heard outside a confessional. (cf. CIC, can. 964)

 [§ 3. ] Confessiones extra sedem confessionalem ne excipiantur, nisi iusta de causa.

12. The Sacrament of Penance is to be administered in the place and setting determined by law.

TIME OF CELEBRATION

Tempus celebrationis

13. The reconciliation of penitents may be celebrated in all liturgical seasons and on any day. But it is right that the faithful be informed of the day and hours at which the priest is available for this ministry. They should be encouraged to approach the sacrament of penance at times when Mass is not being celebrated and preferably at the scheduled hours. (cf. SCR, Instr. EuchMyst, May 25, 1967, no. 35 [DOL 179, no. 1264])

13. Reconciliatio pænitentium omni tempore ac die celebrari potest. Convenit tamen ut fideles noverint diem ac horam in quibus sacerdos adest ad ministerium hoc exercendum. Fideles ad eum usum adducantur ut extra Missæ celebrationem, præsertim horis statutis, ad sacramentum Pænitentiæ accedant

Lent is the season most appropriate for celebrating the sacrament of penance. Already on Ash Wednesday the people of God hear the solemn invitation, “Turn away from sin and be faithful to the Gospel.” It is therefore fitting to have several penitential services during Lent, so that all the faithful may have an opportunity to be reconciled with God and their neighbor and so be able to celebrate the paschal mystery in the Easter triduum with renewed hearts.

    Tempus Quadragesimæ quam maxime convenit sacramento Pænitentiæ celebrando, quia iam die cinerum invitatio sollemnis resonat coram populo Dei: « Pænitemini et credite Evangelio ». Decet ergo ut pluries celebrationes pænitentiales in Quadragesima instituantur ut fidelibus oinnibus occasio præbeatur se cum Deo et cum fratribus reconciliandi atque paschale mysterium, in sacratissimo triduo, renovato corde celebrandi.

LITURGICAL VESTMENTS

Vestes liturgicæ

14. With respect to liturgical vestments in the celebration of penance, the norms laid down by the local Ordinaries are to be followed.

14. Quod ad vestes liturgicas in celebratione Pænitentiæ attinet, serventur normæ ab Ordinariis locorum statutæ.

A. RITE FOR RECONCILIATION OF INDIVIDUAL PENITENTS

Ordo ad reconciliandos singulos pænitentes

PREPARATION OF PRIEST AND PENITENT

15. Priest and penitents should prepare themselves above all by prayer to celebrate the sacrament. The priest should call upon the Holy Spirit so that he may receive enlightenment and charity; the penitents should compare their own life with the example and commandments of Christ and then pray to God for the forgiveness of their sins.

15. Sacramento celebrando sacerdos et pænitens oratione imprimis se præparent. Sacerdos quidem Spiritum Sanctum invocet, ut ab eo lucem et caritatem accipiat; pænitens autem vitam suam comparet cum exemplo et mandatis Christi, et Deum pro suorum peccatorum remissione deprecetur.

WELCOMING THE PENITENT

Susceptio pænitentis

 16. The priest should welcome penitents with fraternal charity and, if need be, address them with friendly words. The penitent then makes the sign of the cross, saying: In the name of the Father, and of the Son, and of the Holy Spirit. Amen. The priest may also make the sign of the cross with the penitent. Next the priest briefly urges the penitent to have confidence in God. Penitents who are unknown to the priest are advised to inform him of their state in life, the time of their last confession, their difficulties in leading the Christian life, and anything else that may help the confessor in the exercise of his ministry.

16. Sacerdos pænitentem fraterna caritate suscipiat et, si opus est, humanioribus verbis salutet. Deinde pænitens signat se signo crucis, dicens: In n?mine Patris, et et Spiritus Sancti. Amen. Quod et sacerdos una cum illo facere potest. Deinde sacerdos pænitentem ad fiduciam in Deum, brevi formula, invitat. Si pxnitens ignotus est confessario, huic opportune condicionem suam indicabit, necnon tempus ultimæ confessionis, difficultates in vita christiana ducenda, et cetera quæ confessario scitu sint utilia ad ministerium suum exercendum.

READING OF THE WORD OF GOD

Lectio verbi Dei

  17. Next, the occasion may be taken for the priest, or even the penitent, to read a text of holy Scripture, or this may be done as part of the preparation for the actual celebration of the sacrament. For through the word of God Christians receive light to recognize their sins and are called to conversion and to confidence in God’s mercy.

17. Tunc sacerdos, vel ipse pænitens, aliquem textum ex sacra Scriptura pro opportunitate legit, quod etiam in præparatione ad ipsam sacramenti celebrationem fieri potest. Per verbum Dei enim fidelis illuminatur ad peccata sua dignoscenda, ad conversionem vocatur et ad fiduciam in Dei misericordia.

PENITENT’S CONFESSION AND
ACCEPTANCE OF THE PENANCE

Confessio peccatorum et acceptatio satisfactionis

18. Next comes the penitent’s confession of sins, beginning with the general confession formulary, I confess to al-mighty God, if this is the custom. If necessary, the confessor assists the penitent to make a complete confession; he also encourages the penitent to repent sincerely for offenses against God; finally he offers practical advice for beginning a new life, and, where necessary, gives instruction on the duties of the Christian life.

18. Deinde pxnitens peccata sua confitetur, incipiendo, ubi moris est, a formula confessionis generalis: Confiteor. Sacerdos, si opus est, eum adiuvet ad integram confessionem peragendam; hortetur præterea ut sincere pæniteat de offensionibus Deo illatis; opportunis demum consiliis ei opituletur ad vitam novam incipiendam et, pro necessitate, instruat de officiis vitæ christianæ.

A penitent who has been the cause of harm or scandal to others is to be led by the priest to resolve to make due restitution.

   Si vero pænitens damni vel scandali causa fuerit, eum ad propositum congruæ reparationis adducat.

Next, the priest imposes an act of penance or expiation on the penitent; this should serve not only as atonement for past sins but also as an aid to a new life and an antidote for weakness. As far as possible, therefore, the penance should correspond to the seriousness and nature of their sins. This act of penance may suitably take the form of prayer, self-denial, and especially service to neighbor and works of mercy. These will underline the fact that sin and its forgiveness have a social aspect.

   Deinde sacerdos pxnitenti satisfactionem imponit, quæ non tantum præteritorum sit expiatio, sed etiam novæ vitæ auxilium et infirmitatis medicina, ideoque gravitati et naturæ peccatorum, quantum fieri possit, respondeat. Quæ satisfactio opportune exercetur oratione, abnegatione sui ipsius, præsertim vero servitio proximi et operibus misericordiæ quibus in luce ponitur peccatum eiusque remissionem aspectum socialem secum ferre.

PENITENT’S PRAYER AND
THE PRIEST’S ABSOLUTION

Oratio pænitentis et absolutio sacerdoti

19. Next, through a prayer for God’s pardon the penitent expresses contrition and the resolution to begin a new life. It is advantageous for this prayer to be based on the words of Scripture.

19. Post hæc pænitens contritionem suam et novæ vitæ propositum per orationem aliquam manifestat qua Dei Patris venia imploretur. Expedit ut oratio ex verbis sacræ Scripturæ composita adhibeatur.

Following the penitent’s prayer, the priest extends his hands, or at least his right hand, over the head of the penitent and pronounces the formulary of absolution, in which the essential words are: I ABSOLVE YOU FROM YOUR SINS IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT. As he says the final phrase the priest makes the sign of the cross over the penitent. The form of absolution (see no. 46) indicates that the reconciliation of the penitent comes from the mercy of the Father; it shows the connection between the reconciliation of the sinner and the paschal mystery of Christ; it stresses the role of the Holy Spirit in the forgiveness of sins; finally, it underlines the ecclesial aspect of the sacrament, because reconciliation with God is asked for and given through the ministry of the Church.

   Sacerdos autem, post orationem pænitentis, manibus super caput eius extensis, vel saltem dextera, formulam absolutionis profert in qua essentialia sunt verba: EGO TE ABSOLVO A PECCATIS TUIS IN NOMINE PATRIS ET FILII ET SPIRITUS SANCTI . Quæ novissima verba dum dicit, sacerdos signum crucis super pænitentem facit. Formula absolutionis (cf. n. 46, p. 27) indicat reconciliationem pænitentis a misericordia Patris procedere; nexum ostendit inter reconciliationem peccatoris et mysterium paschale Christi; Spiritus Sancti munus in remissione peccatorum extollit; demum aspectum ecclesialem sacramenti in luce ponit eo quod reconciliatio cum Deo petitur et datur per ministerium Ecclesiæ.

PROCLAMATION OF PRAISE AND
DISMISSAL OF THE PENITENT

Proclamatio laudis et pænitentis dimissio

20. After receiving pardon for sin, the penitent praises the mercy of God and gives him thanks in a short invocation taken from Scripture. Then the priest bids the penitent to go in peace.

20. Remissione peccatorum accepta, pænitens misericordiam Dei confitetur et gratias Deo agit brevi invocatione ex sacra Scriptura deprompta; deinde sacerdos eum in pace dimittit.

 The penitent continues the conversion thus begun and expresses it by a life renewed according to the Gospel and more and more steeped in the love of God, for “love covers over a multitude of sins” (1 Peter 4:8).

    Pænitens autem conversionem suam persequitur et exprimit vita secundum evangelium Christi reformata et amore Dei magis magisque perfusa, nam « caritas operit multitudinem peccatorum »(1 Pt 4, 8).

SHORTER RITE

Ritus brevior

21. When pastoral need dictates, the priest may omit or shorten some parts of the rite but must always retain in their entirety the penitent’s confession of sins and acceptance of the act of penance, the invitation to contrition (no. 45), and the formularies of absolution and dismissal. In imminent danger of death, it is sufficient for the priest to say the essential words of the form of absolution, namely:

21. Quando necessitas pastoralis id suadet, sacerdos potest quasdam partes ritus omittere aut breviare, attamen semper integre servanda sunt: confessio peccatorum et acceptatio satisfactionis, invitatio ad contritionem (n. 44), formula absolutionis et formula dimissionis. Si vero mortis periculum imminet, sufficit ut sacerdos dicat verba essentialia formulæ absolutionis, scilicet:

I ABSOLVE YOU FROM YOUR SINS IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT.

EGO TE ABSOLVO A PECCATIS TUIS IN NOMINE PATRIS ET FILII ET SPIRITUS SANCTI

B. RITE FOR RECONCILIATION OF SEVERAL  PENITENTS WITH INDIVIDUAL CONFESSION AND ABSOLUTION

B Ordo ad reconciliandos plures pænitentes cum confessione et absolutione singulari

22. When a number of penitents assemble at the same time to receive sacramental reconciliation, it is fitting that they be prepared for the sacrament by a celebration of the word of God.

22. Ubi plures pa;nitentes simul congregantur ad reconciliationem sacramentalem obtinendam, convenit ut ad eam per celebrationem verbi Dei præparentur.

Those who will receive the sacrament at another time may also take part in the service.

    Eandem tamen celebrationem participare possunt et alii fideles qui alio tempore ad sacramentum accedent.

Communal celebration shows more clearly the ecclesial nature of penance. The faithful listen together to the word of God, which as it proclaims his mercy invites them to conversion; at the same time they examine the conformity of their lives with that word of God and help each other through common prayer. After confessing and being absolved individually, all join in praising God together for his wonderful deeds on behalf of the people he has gained for himself through the blood of his Son.

    Celebratio communis naturam ecclesialem pænitentiæ clarius manifestat. Nam fideles una simul verbum Dei audiunt, quod, misericordiam Dei proclamans, eos ad conversionem invitat, et simul conformitatem vitæ suæ cum eodem verbo Dei perpendunt et mutua oratione se adiuvant. Postquam unusquisque peccata sua confessus est et absolutionem recepit, omnes simul Deum collaudant ob eius mirabilia in bonum populi patrata quem sanguine Filii sui sibi acquisivit.

If necessary, several priests should be available in suitable places to hear individual confessions and to reconcile the penitents.

   Sacerdotes plures adsint, si oportet, qui, locis aptis, singulos fideles audire et reconciliare possint.

INTRODUCTORY RITES

Ritus initiales

23. When the faithful have gathered, a suitable hymn may be sung. Then the priest greets them and, if necessary, he or another minister gives a brief introduction to the celebration and explains the order of service. Next he invites all to pray and after a period of silence completes the opening prayer.

23. Fidelibus congregatis, pro opportunitate canitur aptus cantus. Deinde sacerdos fideles salutat et ipse vel alius minister eos, si opus est, breviter in celebrationem introducit et d? ordine in ea servando edocet. Postea omnes ad orandum invitat et post spatium silentii orationem perficit.

CELEBRATION OF THE WORD OF GOD

Verbi Dei celebratio

24. The sacrament of penance should begin with a hearing of God’s word, because through his word God calls his people to repentance and leads them to a true conversion of heart.

24. Sacramentum Pænitentiæ ab auditione verbi initium sumat oportet, quia Deus per verbum suum ad pænitentiarn vocat et ad veram cordis conversionem perducit.

One or more readings may be chosen. If more than one are read, a psalm, another suitable song, or a period of silence should be inserted between them, so that the word of God may be more deeply understood and heartfelt assent may be given to it. If there is only one reading, it is preferable that it be from a gospel.

   Una vel plures lectiones eligi possunt. Si plures, psalmus vel alius cantus aptus vel spatium silentii interponatur, ut Dei verbum profundius intellegatur atque assensus cordis præbeatur. Si una tantum lectio fit, expedit ut ex Evangelio sumatur.

Readings should be chosen that will:

Lectiones eligantur quibus præsertim:

    a) let God’s voice be heard, calling his people back to conversion and ever closer conformity with Christ;

   a) vox Dei homines ad conversionem et maiorem semper cum Christo conformitatem revocat;

    b) call to mind the mystery of our reconciliation through the death and resurrection of Christ and through the gift of the Holy Spirit;

    b) mysterium reconciliationis per mortem et resurrectionem Christi necnon per donum Spiritus Sancti, præ oculis ponitur;

    c) bring to bear on people’s lives God’s judgment of good and evil as a light for the examination of conscience.

    c) iudicium Dei de bono et malo in vita hominum traditur ad conscientiam illumirrandam et discutiendam.

25. The homily, taking as its source the scriptural text, should lead the penitents to examine their conscience and to turn away from sin and toward God. It should remind the faithful that sin works against God, against the community and one’s neighbors, and against the person of the sinner. Therefore it would be good to recall:

 25. Homilia, a textu Scripturæ initium sumens, pænitentes ducat ad discussionem conscientiæ, ad aversionem a peccato et ad conversionem ad Deum. In memoriam revocet fidelibus, peccatum contra Deum, contra communitatem et proximum necnon contra peccatorem ipsum agere. Proinde opportune recolantur:

    a) the infinite mercy of God, greater than all our sins, by which again and again he calls us back to himself;

    a) Dei infinita misericordia, quæ maior est omnibus iniquitatibus nostris et qua ipse semper nos ad se iterum iterumque revocat;

    b) the need for inner repentance, by which we are genuinely prepared to make reparation for sin;

    b) necessitas internæ pænitentiæ, qua sincere disponimur etiam ad reparanda damna peccati;

    c) the social dimension of grace and sin whose effect is that in some way the actions of individuals affect the whole Body of the Church;

    c) aspectus socialis gratiæ et peccati, quo fit ut actus singulorum quodammodo in totum corpus Ecclesiæ redundent;

    d) the duty of expiation for sin, which is effective be-cause of Christ’s expiation and requires especially, in addition to works of repentance, the exercise of true charity to-ward God and neighbor.

    d) opus nostræ satisfactionis, quæ ex satisfactione Christi vim accipit, et exigit præprimis, præter opera pxnitentiæ, exercitium veræ caritatis erga Deum et proximum.

26. After the homily a suitable period of silence should be allowed for an examination of conscience and the awakening of true contrition for sin. The priest or a deacon or other minister may help the faithful with brief considerations or a litany, adapted to their background, age, etc.

26. Homilia peracta, opportunum præbeatur tempus silentii ad examen conscientiæ peragendum et ad veram peccatorum contritionem excitandam. Presbyter ipse vel diaconus vel alius minister fideles adiuvare potest brevibus sententiis vel prece litanica, attenta eorum condicione, ætate, etc.

 If it should seem suitable, the community’s examination of conscience and awakening of contrition may take the place of the homily. But in this case the text of Scripture that has just been read should serve as the starting point.

    Si opportunum visum fuerit, hæc communis discussio conscientiæ atque contritionis excitatio, substitui potest pro homilia; sed, hoc in casu, clare a textu sacræ Scripturæ antea lecto exordium sumere debet.

RITE OF RECONCILIATION

Ritus reconciliationis

27. At the invitation of the deacon or other minister, all kneel or bow down and say a form of general confession (for example, the prayer, I confess to almighty God). Then they stand, if this seems useful, and join in a litany or suit-able song to express confession of sins, heartfelt contrition, prayer for forgiveness, and trust in God’s mercy. Finally, they say the Lord’s Prayer, which is never omitted.

27. Invitante deinde diacono vel alio ministro, omnes genuflectunt vel se inclinant et formulam confessionis generalis dicunt (ex. gr. Confiteor); postea stantes, pro opportunitate, orationem litanicam recitant vel cantum aptum proferunt, quæ confessionem peccatorum, contritionem cordis, petitionem remissionis necnon fiduciam in Dei misericordia exprimant. In fine dicitur oratio dominica, quæ numquam omittitur.

28. After the Lord’s Prayer the priests go to the places assigned for confession. The penitents who desire to confess their sins go to the priest of their choice. After they have accepted a suitable act of penance, the priest absolves them, using the formulary for the reconciliation of an individual penitent.

28. Dicta oratione dominica, sacerdotes ad loca pro confessionibus audiendis statuta se conferunt. Pænitentes qui confessionem peccatorum facere cupiunt, ad sacerdotem quem elegerint accedunt, et, congrua satisfactione accepta, ab eodem absolvuntur formula pro uno pxnitente reconciliando.

29. When the confessions are over, the priests return to the sanctuary. The priest who presides invites all to make an act of thanksgiving to praise God for his mercy. This may be done in a psalm or hymn or litany. Finally, the priest concludes the celebration with one of the prayers in praise of God for this great love.

29. Confessionibus expletis, sacerdotes ad presbyterium redeunt. Qui celebrationi præest omnes ad gratiarum actionem invitat, qua fideles Dei misericordiam confitentur. Quod per psalmum vel hymnum vel etiam per precem litanicam fieri potest. Postremo sacerdos oratione celebrationem concludit, Deum laudans propter nimiam caritatem suam qua dilexit nos.

DISMISSAL OF THE PEOPLE

Dimissio populi

30. After the prayer of thanksgiving the priest blesses the faithful. Then the deacon or the priest himself dismisses the congregation.

30. Gratiarum actione peracta, sacerdos fideles benedicit. Deinde diaconus vel ipse sacerdos coetum dimittit.