Summary
1 Reconciliation: A Condition for the Perfect Integration of the Human Being with Themselves, with God, with the Ecclesial Community, with Society, and with the Cosmos
2 The Experience of Reconciliation in Sacred Scripture
2.1 Sin – Mercy – Conversion, in the Old Testament
2.2 Sin – Mercy – Conversion, in the New Testament
3 The Experience of Reconciliation in the Practice of the Church
3.1 Centuries I-VI: Reconciliation through Canonical Penance
3.2 Centuries VII-XI: Reconciliation through Tariffed / Private Penance
3.3 Centuries XI-XX: Reconciliation through the Penance of Confession
4 The Experience of Reconciliation Proposed in the 1973 Rite of Penance and its Pastoral Challenges
4.1 The 1973 Rite of Penance
4.1.1 Theological-Liturgical Highlights
4.1.2 Advances and Limits
4.2 Celebrating Reconciliation Today: Avenues for Action
References
Introduction
The approach to the sacrament of reconciliation will be based on the following points: 1) Reconciliation as a condition for the perfect integration of the human being with themselves, with God, with the ecclesial community, with society, and with the cosmos; 2) The experience of reconciliation in Sacred Scripture; 3) The experience of reconciliation in the practice of the Church (a historical-theological approach); 4) The experience of reconciliation proposed in the new rite of penance and its pastoral challenges.
1 Reconciliation: a condition for the perfect integration of the human being with themselves, with God, with the ecclesial community, with society, and with the cosmos
Among the existential questions posed by human beings throughout history, perhaps the one that most troubles them is the search for peace. Among the multiple forms of behavior, both on a personal and social level, there are those that generate serious ruptures that go beyond the scope of human relations, to the point of even jeopardizing the viability of life on the planet. It seems that the divisions and tensions in the world tend to develop in concentric circles, that is, from simple interpersonal and family conflicts to major impasses generated by the political interests of peoples and nations. Pope Francis, in his Apostolic Constitution Veritatis Gaudium, lucidly focuses on aspects of this issue:
All the more so because today we are not only living in an age of change, but a true and proper change of age, characterized by a global “anthropological crisis” and “socio-environmental crisis,” in which we see day by day more and more “symptoms of a breaking point, due to the high speed of changes and degradation, which manifest themselves both in regional natural catastrophes and in social or even financial crises.” Ultimately, it is about “changing the model of global development” and “redefining progress” (VG n.3).
This change and redefinition of the behavioral model to which the Pope refers can be linked to the word “reconciliation,” so dear to the biblical-liturgical tradition. It is known that the human being, in their essence, longs for a better, just, fraternal, and reconciled world. The materialization of such an aspiration requires from the person of good will the decision to place themselves in a continuous process of metanoia, of radical change in their thinking, acting, and feeling. This is because the human being “is neither a ‘no’ nor an ‘already’, but a ‘not yet’, an unfinished being called to perfect themselves, who must be creative and must feel called to fight and to advance” (BOROBIO, 2009, p.298).
Reconciliation is a condition sine qua non for the perfect integration of the human being with themselves, with God, with the ecclesial community, with society, and with the cosmos itself. This process occurs, in the first instance, in the recognition of the limitations and weaknesses that induce the human being to illicit and unjust practices.
Therefore, the reconciliation of one who closes their eyes to reality and pretends it does not exist is false; or that of one who begins by completely excusing themselves; or that of one who intends to reconcile by annihilating the opposite; or that of one who renounces all effort of reconciliation, telling themselves: “There is nothing to be done.” These paths are false because they deny, in principle, the basic condition for reconciliation: accepting the two poles or realities that must be reconciled. (BOROBIO, 2009, p.297)
Reconciliation is, therefore, the fruit of a continuous process of conversion that permeates all human action, from the simple task of fulfilling daily duty to actions of greater scope such as: solidarity, fraternal correction, mutual forgiveness, commitment to justice, engagement in the defense of life on the planet, etc. Therefore, this understanding of “conversion” and the consequent “reconciliation” will supplant the mentality that God’s forgiveness is limited only to the celebratory moment of the sacrament of reconciliation.
2 The experience of reconciliation in Sacred Scripture
The history of Israel is marked by the constant intervention of the one who is “patient and merciful,” who does not take into account the faults and sins of this people (Ps 130:3). This salvific action of the Eternal permeates all of Sacred Scripture. Although admitting that there are other possibilities of approaching the subject in question, for the scope of this text, we have chosen to make some notes on the experience of reconciliation based on the triad: sin – mercy – conversion (cf. NOCENT, 1989, p.149-154).
2.1 Sin – mercy – conversion, in the Old Testament
a) Sin dates back to the origins, that is, from the moment when the human being aspires to take the place of God himself. Because of this original sin, we were begotten in guilt (Ps 51:7). Sin is related to the Covenant. It is, therefore, an apostasy from fidelity to God. There are various types of sin, the most common and most serious being that of idolatry. By virtue of these “infidelities,” the people of Israel are subjected to “punishments” and experience the joy of “returning” to God. Although it is the responsibility of all, including kings, sin is also an individual responsibility. Sin is slavery and, for this very reason, it attracts God’s punishment. This punishment is often interpreted as a type of remedy given by God to correct his sons and daughters from sin.
b) The mercy of God is widely sung in the sacred texts, for he is, from everlasting, mercy (Dt 4:31). In the book of Psalms, for example, we find eloquent voices that sing of this action of God: “He forgives all your iniquities and heals all your diseases” (Ps 103:3); “You have forgiven the iniquity of your people, you have covered all their sins” (Ps 85:3); “He does not deal with us according to our sins, nor repay us according to our iniquities” (Ps 103:10); “Give thanks to the Lord, for he is good: his mercy endures forever” (Ps 136:1).
c) Conversion is experienced as a gift from God himself. He, in person, or through the prophets, invites his people to conversion: “O sons of men, how long will you have a heavy heart? Why do you love vanity and seek falsehood?” (Ps 4:3); “Do not harden your hearts as at Meribah, as on the day of Massah in the desert” (Ps 95:8); “Let every one turn from his evil way. Amend your ways and your doings” (Jer 18:11); “Come, let us return to the Lord” (Hos 6:1). Finally, Psalm 51 eloquently summarizes the theology of guilt, conversion, and God’s mercy in the First Testament.
2.2 Sin – mercy – conversion, in the New Testament
a) Sin, as well as all its implications, must be approached in the light of the mystery of Christ. According to the apostle Paul, sin entered the world through one man (Rom 5:12) and through one man death will be overcome (1 Cor 15:21). Therefore, sin comes from the beginning of the world and all human beings are implicated in it: “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 Jn 1:8); “Let him who is without sin among you be the first to throw a stone at her!” (Jn 8:7).
In general, in the New Testament writings, sin consists in the refusal of the Word (Mt 13:22), in the denial of the Word and the light (Jn 3:19), in not recognizing one’s own blindness (Jn 9:41), in the refusal of Christ (Jn 1:11), in the practice of iniquity (1 Jn 2:14-17). In short, from “sin” spring sins, as the apostle Paul well points out in one of his lists: “the sexually immoral, idolaters, adulterers, sodomites, thieves, the greedy, drunkards, revilers, swindlers (…)” (1 Cor 6:9-10).
b) Mercy characterizes the God of Christians. The faithful are the object of this divine mercy: “Blessed are the merciful, for they shall obtain mercy” (Mt 5:7). Jesus Christ is the face of the Father’s mercy. “When the fullness of time had come, God sent his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal 4:4-5). The evangelist Luke is certainly the one who best gathers the various behaviors of Jesus that manifest mercy. The parable of the father and the two sons is paradigmatic: the father, moved with compassion, hurries to meet the returning son and, after having welcomed him affectionately (with hugs and kisses), having heard his “confession,” leads him to the banquet (Lk 15:11-32). Indeed, Jesus’ attitude of showing himself a friend of sinners, the marginalized, the sick, the afflicted – and which was a source of scandal for the Pharisees and even some of his disciples! – stems from his primary mission, which is to reveal the Father’s mercy.
Finally, mercy
is a condition for our salvation; it is the word that reveals the mystery of the Most Holy Trinity; it is the ultimate and supreme act by which God comes to meet us; it is the fundamental law that dwells in the heart of every person when they look with sincere eyes at the brother they meet on the path of life; it is the path that unites God and man” (MV n.2).
c) Conversion is an effective means of obtaining mercy and proceeds along two lines: the human desire for a radical change of life (metanoia) and divine help for its full realization. However, it is worth noting that the initiative is always God’s, as the apostle Paul well expresses: Christ was sent not when we were determined to convert, but when we were in a full state of sin (cf. Rom 5:6s).
Listening to the Word of God and the consequent adherence to it repositions us on the path of following Christ, for he forgives our sin and makes us new creatures, thanks to the mystery of his death and resurrection. In other words, it is about bringing into effect, in our lives, the dynamic of the paschal mystery of Christ.
3 The experience of reconciliation in the practice of the Church
The Church, throughout its history, has known various modalities regarding the theological understanding and celebratory practice of reconciliation. For the scope of this text, the historical-theological approach will be based on the following periods: a) centuries I-VI (through canonical penance); b) centuries VII-XI (reconciliation through tariffed / private penance); c) centuries XI-XX (reconciliation through the penance of confession).
3.1 Centuries I-VI: Reconciliation through Canonical Penance
In the first two centuries of the Christian era, there are few records alluding to the penitential practice of Christians. As an example, we cite the Didache, the Letter of Barnabas, the First Letter of Clement of Rome to the Corinthians, and The Shepherd of Hermas (cf. NOCENT, 1989, p.165-169).
a) The Didache (1st century), in the wake of the New Testament writings, lists some serious sins, corresponding to the commandments (chap. 2). It also speaks of the “confession” of sins to the assembly (chap. 4) and imposes conditions (confession of sins) for full participation at the Lord’s table (chap. 14). It is worth noting that such “confession” is possibly a kind of public recognition of one’s own sins, a type of “penitential act” from our Eucharistic celebrations.
b) The First Letter of Clement of Rome to the Corinthians (1st century) brings something more concrete: “You, therefore, who laid the foundation of the rebellion, submit to the presbyters and receive correction so as to repent, bending the knees of your hearts” (57:1).
c) The Letter of Barnabas (2nd century), besides listing a series of vices to be avoided, brings warnings of an eschatological nature: “The Lord is near, with his reward” (chap. 19).
d) The Shepherd of Hermas (2nd century) addresses the penitential question under the aspects of the eschatological perspective, conversion, and the unique possibility of receiving the Church’s forgiveness.
From the 3rd century onwards, penitential practice becomes more clearly verified. “Canonical” or “public” penance is established, granted only once in a lifetime for the most serious sins. It is a rigorous discipline of expiation, which ended with ecclesial reconciliation, through the ministry of the bishop. It basically consisted of three distinct moments: a) the secret confession of the sin to the bishop. He would admit the person to the group of “penitents”; b) the time necessary for carrying out the works of penance, that is: prolonged fasts, dietary restrictions, use of penitential garments and hair shirts, prayer on one’s knees, etc. The penitent also had the task of asking the members of the faith community to pray on their behalf; c) reconciliation or peace. This is the celebratory moment in which the bishop and the presbyters present would impose hands on the penitents, granting them the remission of their sins and their readmission into the ecclesial assembly.
Finally, no one doubts the pedagogical value of this ancient practice of penance, backed by the awareness of its close connection with the sacrament of baptism. This is, in fact, the “first penance.” The sacrament of reconciliation, in turn, was considered a second baptism. However, the extreme rigor and the fact that it was granted only once in a lifetime and had lifelong consequences contributed to people postponing, as much as possible, access to the sacrament of reconciliation. From this resulted side effects such as: the progressive distancing from Eucharistic communion and the transformation of reconciliation into a sacrament for the elderly and the dying.
3.2 Centuries VII-XI: Reconciliation through Tariffed / Private Penance
The 7th century is considered a watershed in matters of penitential discipline. A break with the ancient practice occurs, that is: reconciliation can be carried out privately and be repeated. This disciplinary practice, used by Irish and Scottish monks, was also extended to parish communities. The fact that most bishops were also monks contributed to the expansion of this “novelty.” From this arose the famous “penitential books.” In these books are found tables and lists of sins and the corresponding penalty (tariff) to be imposed on the penitent for each sin committed. The duration of the fulfillment of these penances varied, according to the gravity of the sin, and could extend for days, weeks, months, or years of fasting, etc. On the other hand, the principle remained in force: “For serious and hidden sin, secret penance; for serious and public sin, public penance.”
In practice, tariffed penance caused impasses, such as: how to solve cases where, in a single confession, the person was obliged to repair many years of penance? Faced with this, the so-called commutations or redemptions of the penitential action were created. Such commutations could be made according to planned calculations, for example: a) long-duration penitential action: could be replaced by a shorter but harsher one; b) penitential action exchanged for money: the amount varied according to the penalty; c) penitential action replaced by the Mass: a certain number of Masses were commissioned as payment for the imposed penance; d) penitential action redeemed through another person: one availed oneself of the evangelical precept of bearing one another’s burdens (cf. BAÑADOS, 2005, p.217).
Although repeated access to the sacrament was a positive development in the history of Penance, regarding pastoral practice, there were considerable limits, for example, the “commodification” of penances. This, in addition to accentuating the individual and magical character of the sacrament, reinforced the confession-absolution binomial, relativizing penance as such.
3.3 Centuries XI-XX: Reconciliation through the Penance of Confession
Even though public penance still existed, reserved for public sins considered scandalous, auricular confession gradually took its place, to the point of becoming the only way to celebrate the sacrament. A type of “devotional confession” is triggered, characterized by the accusation of sins (on the part of the penitent) and immediate absolution (on the part of the ordained minister). This “confession” gradually became a condition for Eucharistic communion, even if once a year, as proposed by the Lateran Council (1215). Finally, reconciliation, which in the first centuries was granted once in a lifetime – as this sacrament was considered a second baptism, or “laborious baptism” – now becomes obligatory once a year. This practice extended until the Council of Trent (16th century).
At the time of the Council of Trent, the theological and disciplinary problem of the sacrament of penance was complex not only because of the Reformation and its attitude towards the sacrament, but also because of the complexity of the problem, of the discipline of the sacrament, and of the Church itself. Indeed, from the point of view of the discipline of the sacrament, there were several divergences in its applications (NOCENT, 1989, p.204).
Limiting itself to giving a dogmatic response to the attacks of the reformers, the Council of Trent treated the sacrament of penance in itself, and when it considers it in relation to the Eucharist, it does so from the aspect of the dignity necessary to receive communion and also to emphasize that the Eucharist cannot replace absolution in the case of serious sin. From the doctrine on the sacrament of penance taught by Trent, it is worth highlighting: a) the affirmation about the institution of the sacrament by Christ and its necessity by divine right for the salvation of those who have fallen after baptism; b) the teaching that confession is made only to the priest and is secret; c) the appeal for the need to confess all sins, including venial ones, at least once a year.
Trent emphasizes the close relationship between the individual and the confessor: from the individual, an attitude of deep contrition is required, followed by the declaration of all sins (confession) and the satisfaction of the penalties; to the confessor, representative of God and judge, falls the absolution of the penitent’s sins.
It is also worth highlighting Trent’s teaching on the difference between the sacrament of penance and the sacrament of baptism:
It is evident that this sacrament is different from baptism for many reasons. For besides being very different in the matter and form which constitute the essence of the sacrament, it is also established that the minister of baptism need not be a judge, because the Church exercises no jurisdiction over a person who has not first entered through the door of baptism. (…) The same is not true of those who are of the household of faith, whom Christ the Lord, with the bath of baptism, once made members of his body. For if these are afterwards defiled by any crime, they must, according to his will, be cleansed, not by a new baptism, which is in no way lawful in the Catholic Church, but by appearing as defendants before this tribunal of penance, so that they may, by the sentence of the priest, be freed, not only once, but as often as, repentant of their sins, they have recourse to it (DENZINGER-HÜNERMANN, 2007, n.1671).
In the following centuries (post-Tridentine), the theology and pastoral practice of the sacrament of penance follow the path traced by Trent and do not present substantial changes, despite heated discussions around the intensity of “contrition.” The “satisfaction” imposed after absolution, in addition to leading the penitent to accept the penalty (healing the consequences of the sin committed), makes them more cautious and vigilant in the future. Also prominent in this period are repeated appeals to “individual confession,” almost always seen as a condition for worthily receiving the Eucharist. The frequent confession of all sins (including venial ones) becomes an obsession on the part of the clergy.
4 The Experience of Reconciliation Proposed in the 1973 Rite of Penance and its Pastoral Challenges
This last section will deal, in the first place, with the study of the 1973 Rite of Penance, seeking to highlight its theology. Then, three avenues for action will be presented, with a view to a conscious, active, and fruitful participation of the faithful in the celebration of reconciliation.
4.1 The 1973 Rite of Penance
Responding to the express request of the Second Vatican Council that “the rite and formulas of Penance be revised in such a way as to express more clearly the nature and effect of this sacrament” (SC n.72), the Sacred Congregation for Divine Worship published, in Rome, on December 2, 1973, the new Rite of Penance (RP).
This rite is composed of a “General Introduction,” a “Rite for the Reconciliation of Individual Penitents,” a “Rite for the Reconciliation of Several Penitents with Individual Confession and Absolution,” a “Rite for the Reconciliation of Several Penitents with General Confession and Absolution”; an ample “Lectionary”; and three “Appendices,” namely: a) absolution from censures and dispensation from irregularity; b) examples of penitential celebrations: Lent, Advent, ordinary celebrations for children, for young people, for the sick; c) a scheme for the examination of conscience.
4.1.1 Theological-Liturgical Highlights
The “General Introduction” of the RP, in tune with Sacrosanctum Concilium, begins with the approach to the ministry of reconciliation within the scope of Salvation History: the Father, from the beginning, manifested his mercy and reconciled the world to himself. This divine plan reached its apex in the paschal mystery of Christ. Since then, the Church has never ceased to call men and women to conversion, through the celebration of the sacrament of reconciliation. Associated with this sacrament are baptism, “by which the old man is crucified with Christ so that, the body of sin being destroyed, we may no longer serve sin, but, risen with Christ, we may live for God,” and the Eucharist, which builds up the Church and makes its members “one body and one spirit” (RP n.1-2).
The second section discusses the reconciliation of penitents in the life of the Church: Christ loved the Church and gave himself up for her to sanctify her, uniting her to himself as a bride. She, in turn, is not always faithful to him and, for this very reason, needs continuous purification and renewal. In the sacrament of reconciliation, “the faithful obtain from divine mercy the pardon of the offense made to God and, at the same time, are reconciled with the Church, which they have wounded by sin and which collaborates in their conversion with charity, example, and prayers” (LG n.11).
Still in this section, the constitutive parts of the sacrament of reconciliation are presented, namely:
a) Contrition. The authenticity of penance depends on interior contrition. Conversion must intimately touch the human being to illuminate them each day with greater intensity and to configure them ever more to Christ.
b) Confession requires from the penitent the will to open their heart to the minister of God; and on the part of the minister, a spiritual judgment by which, acting in the name of Christ, he pronounces, by virtue of the power of the keys, the sentence of remission or retention of sins.
c) Satisfaction for faults is a concrete expression of true conversion, that is, of the reparation of the damage caused. It is necessary, therefore, that the satisfaction imposed be truly a remedy for sin and, in some way, a renewal of life. Thus, the penitent, forgetting what has passed (Phil 3:13), integrates anew into the mystery of salvation by launching forward.
d) Absolution. Through sacramental confession, God grants pardon through the sign of absolution, and thus performs the sacrament of reconciliation. By this sacrament, the Father welcomes his returning son; Christ places the lost sheep on his shoulders, leading it back to the fold; and the Holy Spirit sanctifies his temple anew or comes to inhabit it more fully. This is fully manifested in the frequent or more fervent participation at the Lord’s table, there being great joy in the Church of God for the return of the distant son (cf. RP n.6).
It is worth noting that satisfaction appears before absolution, that is, the ideal order of the sacrament’s structure has been restored.
Regarding the repetition of the sacrament, among other recommendations, the RP clarifies that
it is not a mere ritual repetition, nor a kind of psychological exercise, but a constant effort to perfect the grace of baptism, so that, bearing in our body the mortification of Christ, the life of Jesus may be increasingly manifested in us. (…) The celebration of this sacrament is always an act by which the Church proclaims its faith, gives thanks to God for the freedom with which Christ has set us free, and offers its life as a spiritual sacrifice for the praise of God’s glory, while hastening to meet Christ (RP n.7).
The third section deals with the functions and ministries in the reconciliation of penitents. In addition to highlighting the role of the entire community in the celebration of reconciliation, it recalls that the Church is involved and acts in reconciliation; it emphasizes the responsibility of the bishop and the presbyters (who act in communion with the bishop) in the remission of sins; it reminds that “the faithful, while experiencing and proclaiming in their lives the mercy of God, celebrate together with the ordained minister the liturgy of a Church that is continually renewed” (RP n.8-11).
The fourth section, in turn, describes the three forms of celebration of the sacrament of reconciliation, aiming to show their importance in the lives of the faithful; it emphasizes the theology of the absolution formula, as follows:
The absolution formula shows that the penitent’s reconciliation comes from the mercy of the Father; it indicates the link between the reconciliation of the sinner and the paschal mystery; it exalts the action of the Holy Spirit in the forgiveness of sins, and finally highlights the ecclesial aspect of the sacrament, since reconciliation with God is requested and granted through the ministry of the Church (RP n.19).
The fifth section speaks about “Penitential Celebrations.” As for their nature and structure, these celebrations are
gatherings of the people of God to listen to His Word, which calls for conversion and renewal of life, also proclaiming our liberation from sin through the death and resurrection of Christ. Their structure is the same as that of the celebrations of the Word, proposed in the “Rite for the Reconciliation of Several Penitents” (RP n.36)
Regarding their usefulness and importance, the “Penitential Celebrations” foster the spirit of penance in the Christian community; help the faithful prepare for confession that each may later make in due time; educate children to gradually develop an awareness of sin in human life and of liberation from sin through Christ; assist catechumens in their conversion. Furthermore, where no ordained minister is available to grant sacramental absolution, penitential celebrations are very useful in awakening in the faithful a perfect contrition, born of charity, through which — with the desire to later receive the sacrament of reconciliation — they may obtain God’s grace (cf. RP n.37).
The final section of the RP’s “General Introduction” discusses the “Adaptation of the Rite to various regions and circumstances.” Such adaptations may be made by the episcopal conferences (RP n.38), by the diocesan bishop (RP n.39), and by the minister (RP n.40).
4.1.2 Advances and Limits
To make any judgment about the 1973 RP, it is necessary to consider that this ritual is the result of laborious work organized by the Consilium. A. Bugnini, in his monumental work *The Reform of the Liturgy*, expressed it as follows: “The revision of the rites of Penance followed a rather long and difficult path. It took seven years to implement the few lines that the Liturgical Constitution dedicates to this subject” (2018, p.551).
Major issues were discussed—some of them quite “heatedly”—already during the first phase of work (1966–1969), such as the social and communal aspects of sin and reconciliation, the possibility of a communal celebration of reconciliation with general absolution without prior individual confession, a new sacramental formula of absolution, and the option of alternative sacramental formulas, among others.
It was within this context that the new RP was developed. The three forms of celebrating reconciliation proposed in this ritual serve as a good example. The renowned liturgist A. Nocent, in a critical analysis of the RP, recognized these forms as positive from three perspectives: a) the attempt to restore the unity between Word and sacrament; b) the partial involvement of the ecclesial community; c) the presentation of a doctrinally richer absolution formula that corrects the juridical aspect. On the other hand, he regretted that none of the three forms is truly satisfactory or suited to current circumstances, stating:
The first rite, concerning the individual penitent meeting the confessor, is not easily carried out: it presupposes human and spiritual contact for dialogue, joins a brief liturgy of the Word to the sacrament, but lacks community visibility and, above all, is difficult to perform in parishes or groups of people who present themselves together; this makes the practice envisaged by the ritual unfeasible.
The second rite emphasizes community preparation for confession—something with no basis in tradition, yet in fact constitutes enrichment. However, at the moment when the sacramental rite should highlight the communal aspect of the sacrament, the absolution—without the Ordinary’s permission—remains individual. Only the preparation for the sacrament is communal, while the sacrament itself remains visibly individual.
The third rite—absolution without prior confession—finds no support in tradition, as antiquity regarded absolution as the culmination of conversion. Here, in contrast, absolution is placed on a juridical level, without any control over how the penitent intends to convert. Nevertheless, it must be acknowledged that we live in new situations that the ancient Church did not know (NOCENT, 1989, p. 215–216).
4.2 Celebrating Reconciliation Today: Action Points
Celebrating reconciliation in communities today remains a major challenge. Even so, we dare to highlight three requirements that we consider fundamental for the advancement of reconciliation ministry. They are:
a) Promote theological-liturgical formation on the sacrament of reconciliation for both clergy and laypeople in general. Since this sacrament is “a joyful encounter of the human being with God, mediated by the Church,” such formation could be carried out based on a threefold focus:
– God: the one who promotes and makes full reconciliation possible;
– The Church: the one who collaborates and makes the encounter of reconciliation visible;
– The penitent: the person who accepts and actively participates in the reconciliation (BOROBIO, 2009, p.324).
b) Promote penitential celebrations. These celebrations, foreseen in the RP, still require special attention from parish priests and leaders of ecclesial communities. The liturgist I. Buyst gives us good reasons to enhance such celebrations (cf. BUYST, 2008, p.54–66):
– Penitential celebrations can facilitate the transition from an individualistic, legalistic, and formalist conception to a more biblical and ecclesial-communitarian understanding of reconciliation. Without the concern of confession and absolution, people are more open to focusing on the Word of God and allowing themselves to be transformed by it. Moreover, since the presidency of these celebrations is not restricted to the ordained minister, the responsibility of the community and each person as a minister of penance becomes more evident.
– The community may prioritize favorable moments for penitential celebrations, such as: during Lent and Advent, patron saint festivals, pilgrimage gatherings, key moments in the ecclesial journey—especially during times of conflict, misunderstandings, disputes, etc.
– Penitential celebrations can help communities understand that reconciliation is a spiritual journey that lasts a lifetime and that its primary goal is the “new man.”
– Since penitential celebrations are “gatherings of the people of God to listen to His Word, which invites to conversion and renewal of life, also proclaiming our liberation from sin through Christ’s death” (RP n.36), increasing their presence in community life will offer the faithful a real experience of the proclaimed Word’s power which, through the action of the Spirit, brings about conversion and renewal of life.
c) Be attentive to the open horizon of possible “adaptations.” As noted earlier, the “General Introduction” of the RP proposes adaptations of the rite to various regions and circumstances, encompassing the levels of the episcopal conference, the diocesan bishop, and the minister (RP n.38–40).
For the first two levels (episcopal conference and diocesan bishop), except for the explicit requirement that the sacramental formula be preserved in its entirety, the rest of the ritual may be adapted—including the composition of new texts.
At the minister’s level—especially parish priests—there is room to adapt the rite to the concrete circumstances of the penitents, provided that its essential structure and the full formula of absolution are maintained. Frequent use of penitential celebrations throughout the year is also recommended.
Therefore, the RP provides a wide range of possibilities for adapting the rite. This will allow the faith community to celebrate reconciliation more consciously, actively, and fruitfully.
We conclude this text with an observation about the title of the ritual. A. Bugnini justifies it as follows:
The general title of the volume is Ordo Paenitentiae, because it contains instructions for both sacramental and non-sacramental rites.
For the sacramental liturgical action, the term Reconciliatio is preferred in the individual chapters of the Ordo. It better indicates that the sacramental penance is at once an action of God and of man, whereas “Penance” emphasizes more the action of man. (…) Reconciliatio was more properly used by the early Church to refer to the sacramental act. (…) This terminology also serves to draw attention to and deepen a fundamental aspect of the understanding and renewal of sacramental penance (2018, pp. 560–561).
In summary, reconciliation is the action of God—it is God’s initiative, as the Apostle so well expresses:
All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation. Yes, it was God Himself who, in Christ, reconciled the world to Himself, not counting humanity’s offenses, and He entrusted to us the message of reconciliation (2 Cor 5:18–19).
Joaquim Fonseca, OFM – Instituto Santo Tomás de Aquino. (original text in Portuguese)
References
BAÑADOS, C. P. Penance and reconciliation. In: CELAM. The celebration of the paschal mystery; the sacraments: signs of the paschal mystery. São Paulo: Paulus, 2005. Manual of liturgy, vol. III, pp. 205–238.
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