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Weyden, Seven-Sacrament Altar, 1450 |
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Weyden, Seven-Sacrament Altar, 1450 |
PART
V.
THE
SACRAMENT
OF
PENANCE
(1925 Rituale Romanum)
| §1-5 General Rules for Administering Penance | |
| §6-26 Rite for Administering the Sacrament of Penance | |
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1925 Rituale Romanum |
1972 RITE
of
PENANCE |
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| 1. The holy sacrament of penance was instituted by Christ the Lord so that the faithful who have fallen back into sin after baptism may be restored to God’s grace. |
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.) 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]) |
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This sacrament must be dispensed all the more carefully where it is approached with greater frequency, thus demanding so much for its worthy and proper administration and reception. |
7. 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. |
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The three things required essentially are matter, form, and minister. Its remote matter are the sins in question, its proximate matter the acts of the penitent, namely, contrition, confession, and satisfaction. |
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.
It is
expressed through 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]) |
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| The form consists in the actual words of absolution: I absolve you, etc. |
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. 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) |
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| The minister is a priest who possesses either ordinary or delegated power to absolve. Yet when there is danger of death any priest, whether approved for hearing confessions or not, can validly and licitly absolve any penitent from all sins or censures, no matter how reserved or how notorious; and this even when an approved priest is available. |
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. 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]) 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. |
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Required in the minister of this sacrament are goodness, knowledge, and prudence; |
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) |
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| moreover, he is obligated by the seal of a secret confession to strictest perpetual silence regarding it. Confessors must conscientiously see to it that they are well grounded in these and other requisite qualifications. | 10. 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. |
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2. A confessor should keep in mind
above all that he holds the office of both judge and physician, and
that he has been constituted by God a dispenser equally of divine
justice and mercy, so that like an arbiter between God and men he
may advance |
[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[...] |
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3. So that he may be competent to judge rightly, discerning between one leper and another leper, and like a skilled physician understand how wisely to heal the diseases of souls and know how to apply a suitable remedy to each case, let him strive to the utmost — by means of fervent intercession before God, judicious counsel from men of experience, and consultation with experienced authors, especially the Roman Catechism — to acquire the fullest knowledge and prudence for his office |
[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) |
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4. He should know which cases and censures are reserved to the Holy See or which ones to his bishop, as well as the regulations of his particular diocese, and carefully observe them. |
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5. Lastly, he shall be studious in learning the full doctrine of this sacrament, together with any other matters necessary to its correct administration; and in exercising this ministry he should follow the rite as given below. |
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RITE
for ADMINISTERING |
ORDO MINISTRANDI SACRAMENTUM POENITENTLE |
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6. A priest who is called upon to hear confessions should do so promptly, and make himself easily available. Before he enters the confessional, he shall, if time allows, earnestly implore God’s help, so that he may rightly and devoutly fulfill this ministry. |
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]) |
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7. The proper place for sacramental confession is a church or a public or semipublic oratory. |
12. The sacrament of penance is ordinarily celebrated in a church or oratory, [unless a legitimate reason stands in the way.] |
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8. The confessional for female penitents should always be located in an open and conspicuous place, generally in a church or otherwise in a public or semipublic oratory designated for women. The confessional should be built so that there is a stationary perforated grating between confessor and penitent. |
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. |
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9. Confessions of female penitents should never be heard outside a confessional, except in the case of illness or some other real necessity, and observing then such precautionary measures as the local Ordinary deems opportune. Confessions of men, however, may be heard even in a private home. |
Except for a legitimate reason, confessions are not to be heard outside a confessional. (cf. CIC, can. 964) No. 12 in the 1974 Editio Typica consisted of the following statement: 12. The Sacrament of Penance is to be administered in the place and setting determined by law. The current version (above) incorporates CIC canon 964: |
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10. A surplice and purple stole should be worn by the priest, as occasion and place warrant. |
14. With respect to liturgical vestments in the celebration of penance, the norms laid down by the local Ordinaries are to be followed. |
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11. The penitent, when necessary, should be instructed to approach this sacrament with becoming humility of soul and demeanor, to kneel upon entering the confessional, and to sign himself with the sign of the cross. |
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. |
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12. After which the confessor shall inquire about the penitent’s state of life (unless he already is aware of it), how long since his last confession, whether he has fulfilled the penance imposed, whether his past confessions have been made properly and completely, and whether he has examined his conscience as he ought. |
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. |
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13. If the penitent is involved in some reserved case or is under a censure from which the confessor himself cannot absolve, the latter must delay absolution until he has obtained faculties from his superior. |
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14. Whenever the confessor perceives that the penitent (depending on the individual’s capability) does not know the rudiments of Christian faith, he should briefly instruct him if time allows, explaining the articles of faith and other matters which must be known in order to be saved. In fine, he should reprove the penitent for his lack of knowledge, and admonish him to familiarize himself thoroughly with these things in the future. |
READING OF THE WORD OF GOD 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. |
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15. The penitent says the Confiteor, either in Latin or in the vernacular, or at least the following words: I confess to Almighty God and to you, father. Next he confesses his sins in detail, being aided whenever necessary by the priest. The latter is not to reprove the one confessing until the enumeration of sins is completed (see below), nor is he to interrupt with questions, unless this becomes necessary for fuller understanding. Accordingly he will instill confidence in the penitent, kindly encouraging him to acknowledge all sins honestly and in their entirety, undaunted by that false shame which hinders some, at the devil’s prompting, from courageously confessing their sins. |
18. Next comes the penitent’s confession of sins, beginning with the general confession formulary, I confess to almighty 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. |
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16. If the penitent does not mention the number, species, and circumstances of sins which require such explanation, the priest shall prudently question him. |
18. [...] If necessary, the confessor
assists the penitent to make a complete confession;
7. 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) |
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17. But he must be careful not to discourage anyone by curious or useless questions; let him especially avoid imprudent questioning of young boys or girls (or others) concerning matters with which they are unacquainted, lest they be scandalized and learn thereby to commit certain sins. |
[[Codex: Can. 979 In posing questions, the priest is to proceed with prudence and discretion, attentive to the condition and age of the penitent, and is to refrain from asking the name of an accomplice.]] |
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18. Only after he is finished hearing the confession does he weigh the gravity and number of the sins acknowledged by the penitent, and administer with fatherly understanding the rebuke and admonition that he considers necessary, in keeping with the individual’s condition in life and the gravity of his sins. Moreover, he will attempt in moving words to inspire the penitent with contrition, induce him to amend his life, and suggest remedies against sin. |
18. [...] the confessor [...] 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. |
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19. Finally, he shall impose a suitable and salutary satisfaction, as wisdom and prudence will dictate, keeping in mind the state of the penitents and various considerations such as their sex, age, and disposition. But let him be careful not to impose too light a penance for grievous sins, and by such possible connivance become a party in another’s sins. The confessor must bear in mind that satisfaction is not intended merely as a means for betterment and remedy for weakness, but also as a chastisement for past sins. |
[18.] 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. |
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20. Therefore, he should strive as far as possible to enjoin as penances practices which are opposed to the sins confessed, for example, almsgiving in the case of the avaricious, fasting or other mortifications of the flesh for the dissolute, acts of humility for the proud, exercises of piety for the lax. In the case of persons who come to confession irregularly or very seldom, as well as such who fall back readily into sin, it will be most advantageous to counsel frequent confession, about once a month or on occasions of special feast days. Likewise he will advise them to communicate that often, if this is practicable. |
[18.] 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. |
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21. A confessor must not enjoin a penance which would be remunerative to himself, neither may he exact nor accept anything at all from the penitents in return for his services. |
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22. He must not impose a public penance for sins that are secret, no matter what their enormity. |
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23. The priest must take great pains to decide in which instances absolution should be given, denied, or deferred, lest he absolve such as are indisposed for this benefit — persons, for example, who give no indication of contrition, who refuse to put an end to hatred and enmity, to make restitution when they are able, to give up an approximate occasion of sin, or in any other way refuse to forsake their sins and amend their life. To this class belong also persons who have given public scandal, unless they make public satisfaction and remove the scandal. Moreover, he cannot absolve any whose sins are reserved to higher authorities. |
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24. But if anyone who is in danger of death goes to confession, he must be absolved from all sins and censures, regardless of how they are reserved, for in this case every instance of reserved sin becomes void. Yet whenever possible he should first make satisfaction, if any is required of him. And if later he recovers, and there is any reason why he would normally have had to seek absolution from higher authority, he must have recourse to this authority as soon as possible, and be ready to do whatever is required. |
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25. If a sick person while he is confessing or even before he begins should happen to lose the power of speech, the priest should endeavor to ascertain the penitent’s sins by means of nods and signs, in so far as he is able. And having ascertained them either in a general way or in detail, the party is to be absolved, whether he gave evidence directly or through another that he was desirous of confessing. |
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26. Furthermore, the priest should remember that one may not impose a heavy or onerous penance on the sick. At most he may simply indicate the type of penance which they could fulfill at an opportune time, should they get well. In the meantime, the priest may enjoin a type of prayer or light satisfaction suitable to the condition of the sick person, and after the latter has accepted it he should be absolved, as the case requires. |
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1962
RITE
of
PENANCE
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1972
RITE
of
PENANCE
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CONFESSION of SINS [From the Saint Andrew’s Daily Missal]
[1] It is better to say the Confiteor before going into the confessional. Begin your confession by asking for the priest's blessing: Bless me, Father, for I have sinned.
[ 2] Make the sign of the cross while the priest blesses you in these words: The Lord be in your heart and on your lips, that you may rightly confess your sins. In the name of the Father and of the Son and of the Holy Spirit. Amen.
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RECEPTION of the PENITENT 41. When the penitent comes to confess his sins, the priest welcomes him warmly and greets him with kindness. 42. Then the penitent makes the sign of the cross which the priest may make also. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. The priest invites the penitent to have trust in God, in these or similar words: May God, who has enlightened every heart, help you to know your sins and trust in his mercy. The penitent answers: Amen. Other forms of reception of the penitent may be chosen from nos. 67-71. |
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READING of the WORD of GOD (optional) 43. Then the priest may read or say from memory a text of Scripture which proclaims God’s mercy and calls man to conversion. A reading may also be chosen from those given in nos. 72- 83 and 101-201 for the reconciliation of several penitents. The priest and penitent may choose other readings from scripture. |
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[3] Then accuse yourself as follows:
Since my last confession which was... ago, when I received absolution and performed my penance, I accuse myself of these sins:
After saying your sins, you may conclude:
For these and all my other sins, which I cannot at present remember, I am heartily sorry, and purpose amendment for the future, and humbly ask pardon of God, and penance and absolution of you, my ghostly Father.
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CONFESSION
of
SINS and
44. Where it is the custom, the penitent says a general formula for confession (for example, I confess to almighty God) before he confesses his sins. If necessary, the priest helps the penitent to make an integral confession and gives him suitable counsel. He urges him to be sorry for his faults, reminding him that through the sacrament of penance the Christian dies and rises with Christ and is thus renewed in the paschal mystery. The priest proposes an act of penance which the penitent accepts to make satisfaction for sin and to amend his life. The priest should make sure that he adapts his counsel to the penitent’s circumstances. |
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[from the 1962 (Baltimore) St. Joseph Catechism]
433. What should we do when the priest is
giving us absolution?
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PRAYER of the PENITENT and ABSOLUTION 45. The priest then asks the penitent to express his sorrow, which the penitent may do in these or similar words:
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O my God, I am heartily sorry for having offended Thee, and I detest all my sins because of Thy just punishments, but most of all because they offend Thee, my God, Who art all good and deserving of all my love. I firmly resolve, with the help of Thy grace, to sin no more and to avoid the near occasions of sin. Amen.
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My, God, I am sorry for my sins with all my heart. In choosing to do wrong and failing to do good, I have sinned against you whom I should love above all things. I firmly intend, with your help, to do penance, to sin no more, and to avoid whatever leads me to sin. Our Savior Jesus Christ suffered and died for us. In his name, my God, have mercy.
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Other prayers of the penitent may be chosen from nos. 85-92. Or: Lord Jesus, Son of God have mercy on me, a sinner.
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THE ROMAN RITUAL, TITLE III - CHAPTER 3 THE SACRAMENT OF PENANCE; COMMON FORM OF ABSOLUTION [4]1. Before absolving a penitent, the priest gives a salutary penance. When the penitent has accepted the penance, the priest begins: [4.1.1] MAY almighty God have mercy on you, forgive you your sins, and lead you to life everlasting. Amen. [4] 2. Then he holds his right hand elevated toward the penitent and says: [4.2.1] MAY the almighty and merciful Lord grant you pardon, absolution, and remission of your sins. Amen. [4.2.3] MAY our Lord Jesus Christ absolve you, and by his authority I do absolve you from every bond of excommunication, suspension, and interdict, to the extent of my power and your need. Finally, I absolve you from your sins, in the name of the Father, and of the Son +, and of the Holy Ghost. Amen. [4] 3. If the penitent is a lay person, the word suspensionis is omitted. A bishop makes the sign of the cross three times. [“PRAYER of INDULGENCE”] [4.3.1] MAY the passion of our Lord Jesus Christ, the merits of the blessed Virgin Mary and of all the saints, whatever good you have done and whatever evil you have endured achieve for you the forgiveness of your sins, the increase of grace, and the reward of everlasting life. Amen. [4] 4. For a just cause the Misereatur [4.1.1] and Indulgentiam [4.2.1] may be omitted, and it is sufficient to say Dominus noster etc., as above, up to Passio Domini nostri, etc.
For some grave necessity, in danger of death, the priest may use the short formula: I ABSOLVE you from all censures and sins, in the name of the Father, and of the Son, + and of the Holy Ghost. Amen.
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46. Then the priest extends his hands over the penitent’s head (or at least extends his right hand) and says:
God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins;through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, + and of the Holy Spirit. The penitent answers: Amen.
PROCLAMATION
of
PRAISE
of GOD 47. After the absolution, the priest continues: Give thanks to the Lord, for he is good. The penitent concludes: His mercy endures for ever.
[DISMISSAL] Then the priest dismisses the penitent who has been reconciled, saying: The Lord has freed you from your sins. Go in peace. Or [93]: May the Passion of our Lord Jesus Christ, the intercession of the Blessed Virgin Mary, and of all the saints, whatever good you do and suffering you endure, heal your sins, help you to grow in holiness, and reward you with eternal life. Go in peace. Or: The Lord has freed you from sin. May he bring you safely to his kingdom in heaven. Glory to him for ever. R7 . Amen.
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This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1990
