Faith

Confession is a sacrament instituted by Jesus Christ in his love and mercy. It is here that we meet the loving Jesus who offers sinners forgiveness for offenses committed against God and neighbor. At the same time, Confession permits sinners to reconcile with the Church, which also is wounded by our sins.

The sacrament, as the Catechism of the Catholic Church notes, is known by many names. Sometimes “it is called the sacrament of conversion because it makes sacramentally present Jesus’ call to conversion” (1423). But it is also better known as “the sacrament of Penance, since it consecrates the Christian sinner’s personal and ecclesial steps of conversion, penance, and satisfaction” (1423).

For many of us it still continues to be known as “the sacrament of confession, since the disclosure or confession of sins to a priest is an essential element of this sacrament” (1424). At the same time, the Catechism reminds us that “it is called the sacrament of forgiveness, since by the priest’s sacramental absolution God grants the penitent ‘pardon and peace’” (1424). Finally, it is also called the sacrament of Reconciliation because it reconciles sinners to God and then to each other (1424). In this text, we will refer to the sacrament as the sacrament of Penance.

Through this sacrament, we meet Christ in his Church ready and eager to absolve and restore us to new life. The graces of Christ are conferred in the sacraments by means of visible signs – signs that are acts of worship, symbols of the grace given and recognizable gestures through which the Lord bestows his gifts. In the sacrament of Penance, the forgiveness of sins and the restoration of grace are the gifts received through the outward sign, i.e., the extension of hands and words of absolution pronounced by the priest.

Unfortunately, in society today, many people have lost the understanding of sin. Our Holy Father has stated that “it happens not infrequently in history, for more or less lengthy periods of time and under the influence of many different factors, that the moral conscience of many people becomes seriously clouded. . . . Too many signs indicate that such an eclipse exists in our time” Reconciliation and Penance, 18). In our day, many people have lost the sense of sin and feel that they can do whatever they wish without considering or fearing the consequences.

For such people, the term “sin” has no meaning. Yet we know that sin is a terrible evil which all of us must come to understand and with which all of us must struggle. According to the Catechism of the Catholic Church, sin “is an offense against God as well as a fault against reason, truth and right conscience. Sin is a deliberate thought, word, deed, or omission contrary to the eternal law of God” (1849, 1853). In other words, sin is willfully rejecting good and choosing evil. In judging the degree of sin, it is customary to distinguish between mortal and venial sins. “Mortal sin,” the Catechism teaches, “destroys charity in the heart of man by a grave violation of God’s law . . . Venial sin allows charity to subsist, even though it offends and wounds it” (1855). (Refer to the Glossary below on Mortal and Venial Sin at the end of the page.)

We need the sacrament of Penance because each of us, from time to time, sins. When we recognize that we have offended God who is all deserving of our love, we sense the need to make things right. Like the prodigal son in the Gospel, we long to know again the loving embrace of a forgiving father who patiently waits for each of us. Jesus himself has established this sure and certain way for us to access God’s mercy and to know that our sins are forgiven. By virtue of his divine authority, Jesus gives this power of absolution to the apostolic ministry. As the Catechism of the Catholic Church says, “in imparting to his apostles his own power to forgive sins the Lord also gives them the authority to reconcile sinners with the Church” (1444).

We need to know that our sins are forgiven. There is something in our human nature that calls out for the assurance that our sins are actually forgiven. Confession is the visible manifestation of God’s mercy that provides us, in human terms as well, the clear awareness that God has forgiven us.

Jesus invites us to reconciliation with God. It is Christ, the Good Shepherd, who offers us forgiveness and the power to turn
away from sin. Writing to the Corinthians, Saint Paul reminds us that just as sin came into the world through Adam and Eve, so too grace and new creation come to us through Jesus Christ. Just as death came through a human being, so too the resurrection of the dead came through a human being. As in Adam all people die, so in Christ all shall be brought to life – a fullness of life, a new creation already beginning in us through grace (cf. 1 Cor 15).

This is the message we proclaim when we face the mystery of sin. Just as Adam brought sin, death, disharmony, confusion, disruption and struggle into our lives, Christ, the new Adam, gives us grace, redemption, new life and salvation. (Refer to the Glossary on Original Sin at the end of the page). It is in Jesus Christ that we find the beginnings of the new creation. He leads us back to the Father, overcomes the tragic alienation of sin and restores harmony. Jesus gives us newness of life in grace that begins to restore our relationship with God and that will lead to full communion with God in glory. Grace is the beginning of a new creation for all of those baptized into Christ. In short, Jesus’ passion and death have rescued us and given us new life.

The Church professes belief in “the forgiveness of sins” and is fully aware that only God forgives sins. It also believes that Jesus, through his death, washed away all sin and, after his resurrection, gave to his Church the power and authority to apply to us the redemption he won on the cross, namely God’s forgiveness of our sins.

As the Catechism points out, our faith in the forgiveness of sins is tied to faith in the Holy Spirit and the Church: “It was when he gave the Holy Spirit to his apostles that the risen Christ conferred on them his own divine power to forgive sins: ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained’” (976; cf. John 20:22-23).

We bring our failings to the Church, then, because Jesus imparted to his apostles, their successors, and through them to all ordained priests, his own power to forgive sins, to restore and reconcile the sinner with God and also the Church. This power to forgive sins is often referred to as the “power of the keys”, the power entrusted to the Church when Jesus told St. Peter, “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (Matt 16:19). This power is manifested and operative in the sacrament of Penance.

The new life received in Christ does not abolish the weakness of human nature or our inclination to sin. “If we say, ‘We are without sin,’” Saint John wrote, “we deceive ourselves, and the truth is not in us” (1 John 1:8). There are a great many kinds of sins, some mortal, others venial. But all sin has a detrimental effect. It impedes the soul’s progress in the exercise of the virtues and the prevalence of the good. “Sin creates a proclivity to sin,” the Catechism reminds us. “It engenders vice by repetition of the same acts” (1865).

As a result, even though we are baptized into new life, we must continue to return to the sacrament of Penance to cleanse ourselves of sin and receive God’s mercy. We are always in need of God’s forgiveness through the sacrament of Penance if we are to grow in a life of grace.

It is most unfortunate that many people have adopted a mindset that they do not need to go to Confession. Many say “I just tell my sins to God and he forgives me.” There is on the part of such persons a failure to recognize that the sacrament of Penance is not an invention of the Church. Rather, the sacrament of Penance is Christ’s gift to the Church to ensure the forgiveness he so generously extends will be made available to every member of the Church. Once again, we cite the words of our Holy Father in highlighting the connection between Christ, his Church and the sacrament of Penance:

“From the revelation of the value of this ministry and power to forgive sins, conferred by Christ on the Apostles and their successors, there developed in the church an awareness of the sign of forgiveness, conferred through the Sacrament of Penance. It is the certainty that the Lord Jesus himself instituted and entrusted to the Church – as a gift of his goodness and loving kindness to be offered to all-a special Sacrament for the forgiveness of sins committed after Baptism” (Reconciliation and Penance, 3).

As a result, even though we are baptized into new life, we must continue to return to the sacrament of Penance to cleanse ourselves of sin and receive God’s mercy. We are always in need of God’s forgiveness through the sacrament of Penance if we are to grow in a life of grace.

In establishing his Church, Christ passed on to her the power to forgive sins. Just as he forgave sins, so would those chosen by him to be his apostles have the extraordinary power to forgive sins. In the priesthood today, the visible external sign of Christ’s mercy and forgiveness is exercised in confession. Just as the whole Church makes visible in our world the presence of Christ, so the priest makes visible the forgiveness and mercy of Jesus in the sacrament of confession. The priest who by ordination is configured to Christ absolves sinners, not in his own name and power, but in the name and person of Jesus.

What leads us to the sacrament of Penance is a sense of sorrow for what we have done. The motivation may be out of love of God or even fear of the consequences of having offended God. Whatever the motive, contrition is the beginning of forgiveness of sin. The sinner must come to God by way of repentance. There can be no forgiveness of sin if we do not have sorrow at least to the extent that we regret it, resolve not to repeat it and intend to turn back to God. While we cannot be certain that we will not sin again, our present resolve must be honest and realistic. We must want to change, to be faithful to the Lord, and intend to take steps to make faithfulness possible. Christ’s forgiveness always calls for such a commitment: “Go, and do not sin again” (John 8:11).

In the sacrament of Penance, the contrite sinner comes before Christ in the person of the priest who hears the sins, imposes a penance and absolves the sinner in the name and by the power of Christ.

The sinner comes before the merciful judgment of God and approaches the Lord in sorrow, admitting guilt before his representative. It is in the person of Christ that the priest hears the confession of guilt. The words spoken in Confession are guarded by the most solemn obligation of complete confidentiality. In fact, Church law prescribes a serious penalty for any confessor who directly violates the “seal of Confession.”

It is in the name of Christ that the priest pronounces the Savior’s mercy: “I absolve you from your sins in the name of the Father and of the Son and of the Holy Spirit.” The Catechism reminds us that “absolution takes away sin, but it does not remedy all the disorders sin has caused” (1459). Thus, the priest imposes a penance on the penitent, which can take the form of “prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear” (1460).

Confession is not difficult, but it does require preparation. We should begin with prayer, placing ourselves in the presence of God, our loving Father. We should harbor in our hearts a sense of sorrow for all we have done. The motivation for our sorrow may be out of love of God or even fear of the consequences of having offended God. Whatever the motive, contrition is the beginning of forgiveness of sin. We need to have sorrow at least to the extent that we regret it, resolve not to repeat it and intend to turn back to God.

With this disposition of heart, we should review our lives since our last confession, searching our thoughts, words and actions to discover those that did not conform to God’s love, to his law or to the laws of the Church. This is what is known as an “Examination of Conscience.”

The following may be helpful in preparing for confession. Above all, do not be afraid. If you are hesitant about what to do, ask the priest for help:

Greeting:
The priest welcomes the penitent warmly and greets him or her with kindness.

Sign of the Cross:
Then the penitent makes the Sign of the Cross, which the priest may also make.

Invitation to Trust in God:
The priest invites the penitent to have trust in God using one of the formulas in the ritual or similar words. If the penitent is unknown to the priest, it is proper for the penitent to indicate his or her state in life (married, single, or clergy), the time of his or her last confession and anything else that may help the confessor in exercising his ministry.

Reading of the Word of God:

Confession of Sins and Acceptance of Satisfaction:
The penitent confesses his or her sins and accepts the prayers or deeds that the priest proposes as a penance.

Prayer of the Penitent and Absolution:
The priest asks the penitent to express sorrow by praying one of the prayers found in the ritual or in his or her own words. The priest then prays the Prayer of Absolution, to which the penitent responds: “Amen.”

Proclamation of Praise and Dismissal:
The priest continues: “Give thanks to the Lord, for he is good.” The penitent responds: “His mercy endures for ever.” The priest then dismisses the penitent, using one of the formulas found in the ritual.

NOTE: This is taken from the ritual for Roman Catholics. Eastern Churches utilize a different formula.

To complete the process, a penance is imposed. Absolution takes away sin, but it does not remedy all disorders caused by sin. While we are not capable of truly satisfying God for the evil we have done and its consequences, we must make satisfaction for our sin through some action or prayer that will express our desire to make amends and to repair something of the disorder, damage or harm which our sinful actions have brought into the world. The penance imposed takes into account the penitent’s personal situation and serves to support his or her spiritual good. It corresponds as much as possible to the gravity of the sins confessed. It may be a prayer, an offering, works of mercy, sacrifices or service to another. But this penance is in a real way our share in the Cross and helps us to be more closely joined to Christ.

In the Introduction to the Rite of Penance, we are reminded that true conversion is completed by acts of penance or satisfaction for the sins committed, by amendment of conduct, and also by the reparation of injury. The kind and extent of the satisfaction should be suited to the personal condition of each penitent. In this way the penitent is helped to be healed of the evil which caused him to sin. Therefore, it is necessary that the act of penance really be a remedy for sin and a help to renewal of life.

Individual and integral confession remains the only ordinary way for us to reconcile ourselves with God and the Church. A Catholic who has committed mortal (grave) sin is obliged to seek God’s forgiveness in this sacrament as soon as possible.

In ordinary circumstances, a Catholic who has committed mortal sin should not receive Holy Communion before receiving sacramental absolution. Not only does God forgive our sins, but we also receive the power of God’s grace to struggle against sin and to be strengthened in our commitment to God and the Church.

So powerful is the grace of this sacrament that the Introduction to the Rite of Penance reminds us that 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.