RP 55: Individual Confession and Absolution

Part two of form II’s Rite of Reconciliation is the actual confession and absolution:

55. Then the penitents go to the priests designated for individual confession, and confess their sins. Each one re­ceives and accepts a fitting act of satisfaction and is ab­solved. After hearing the confession and offering suitable counsel, the priest extends his hands over the penitent’s head (or at least extends his right hand) and gives him absolution. Everything else which is customary in individual confession is omitted.

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.

Note many things:

The direction given the confessor and penitent. In form III a general act of satisfaction (colloquially, a “penance”) is given. Here in form II, the confessor is to take the time to give that “penance” to the penitent.

The rite seems to suggest there is (or should be) ample time to give counsel. The only time I experienced such counsel was when I celebrated form II at a monastery. It was brief, appropriate, and appreciated. But it was there.

The rite also dictates the extension of hands over the penitent’s head (not the laying on of hands). What do you make of this? Is laying on of hands inappropriate? What sort of gestures do you see in form II in your parishes? Is form I missing something when there is none of this type of gesture?

 

RP 54: General Confession

Let’s ride the Rite of Penance to the finish line, shall we? Over the weekend, I’ll conclude our examination of the instructions and rubrics connected to the sacrament that causes the most handwringing in Catholicism.

Form II (or III) has a four-part Rite of Reconciliation. I don’t always find that clergy or liturgists follow the rubrics on this, even the ones that are explicit. Often, some items are dropped, including the items the rite insists be done. I’m not sure that priests and liturgists read these rubrics very often, if they ever have. I think most folks just run their communal reconciliations on momentum from the last one they celebrated.

I suspect that many conservative “do the red, say the black” types are as guilty as either their pragmatic brethren who want to get it done in an hour or less, or the much-maligned progressives and their “creativity.”

The next four posts will allow us to look at and discuss these four parts in detail. Following that, we’ll look at General Absolution (RP 60-66) in one gulp.

The reconciliation rite begins with a GENERAL CONFESSION OF SINS led by the deacon (if you have one). The priest ends this general confession with a brief collect.

54. The deacon or another minister invites all to kneel or bow, and to join in saying a general formula for confession (for example, I confess to almighty God). Then they stand and say a litany or sing an appropriate song. The Lord’s Prayer is always added at the end. (emphasis mine)

FIRST EXAMPLE

Deacon or Minister:

My brothers and sisters, confess your sins and pray for each other, that you may be healed.

All say:

I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault (They strike their breast.) in my thoughts and in my words, in what I have done, and in what I have failed to do; and I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God.

Kneeling is common. The general confession is the Confiteor, a good choice in my opinion. (Note the ritual includes the gesture of striking the breast.) But the rite permits other forms. The rubrics indicate that a litany or song follow immediately. The Lord’s Prayer concludes the general confession.

As for the litany, the rite again gives two examples. Here’s the second choice:

Deacon or minister:

Christ our Savior is our advocate with the Father: with humble hearts let us ask him to forgive us our sins and cleanse us from every stain.

You were sent with good news for the poor and healing for the contrite.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You came to call sinners, not the just.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You forgave the many sins of the woman who showed you great love.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You did not shun the company of outcasts and sin­ners.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You carried back to the fold the sheep that had ­strayed.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You did not condemn the woman taken in adultery, but sent her away in peace.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You called Zacchaeus to repentance and a new life.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You promised Paradise to the repentant thief.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

You are always interceding for us at the right hand of the Father.

R. Lord, be merciful to me, a sinner. Or: Lord, have mercy.

A song seems a lesser of two choices here, but a nice musical setting for this litany would provide a center for this “general confession.” No composer I know has bothered to set these. Perhaps a reader is aware of one.

Deacon or minister:

Now, in obedience to Christ himself, let us join in prayer to the Father, asking him to forgive us as we forgive others.

 

All say together:

Our Father . . .

The priest concludes:

Father, our source of life, you know our weakness. May we reach out with joy to grasp your hand and walk more readily in your ways. We ask this through Christ our Lord.

R. Amen.

For other texts see numbers 202-205.

How does your parish size up? How much of this is omitted? I’ve seen the Lord’s Prayer removed to the concluding rites more often than used where the rubrics instruct. Is it a big point? Or just liturgical fussbudgetry?

 

RP 51-53 Form II (or III): Liturgy of the Word

Let’s continue with the rubrics and suggestions for the “CELEBRATION OF THE WORD OF GOD.” #51 gives two examples of Liturgies of the Word, with the full three readings, psalm and alleluia verse. On occasion do I find form II celebrated with as many as two readings. But the rite does permit one, preferably a gospel:

 

51. The celebration of the word follows. If there are several readings a psalm or other appropriate song or even a period of silence should intervene between them, so that everyone may understand the word of God more deeply and give it his heartfelt assent. If there is only one reading, it is preferable that it be from the gospel.

These two examples are interesting: some very long readings, plus the use of Baruch 1 as the psalm:

FIRST EXAMPLE: Love is the fullness of the law

FIRST READING: Deuteronomy 5:1-3, 6-7, 11-12, 16-21a; 6:4-6 Love the Lord your God with all your heart.

RESPONSORIAL PSALM: Baruch 1:15-22 R: (3:2) Listen and have pity, Lord, be­cause you are merciful.

SECOND READING: Ephesians 5:1-14 Walk in love, as Christ loved us.

GOSPEL ACCLAMATION: John 8:12, I am the light of the world. The (one) who follows me will have the light of life.

GOSPEL: Matthew 22:34-40 On these two commandments the whole law and the prophets depend.

Or:

John 13:34-35; 15:10-13 I give you a new commandment: love one another.

SECOND EXAMPLE Your mind must be renewed

FIRST READING: Isaiah 1:10-18 Stop doing what is wrong, and learn to do good.

RESPONSORIAL PSALM: Psalm 51:1-4, 8-17 R: (19a) A humbled heart is pleasing to God.

SECOND READING: Ephesians 4:23-32 Your mind must be renewed by a spiritual revolution.

GOSPEL ACCLAMATION: Matthew 11:28 Come to me, all you that labor and are burdened, and I will give you rest.

GOSPEL: Matthew 5:1-12 Happy the poor in spirit.

Other optional texts are given in nos. 101-201.

HOMILY

52. The homily which follows is based on the texts of the readings and should lead the penitents to examine their consciences and renew their lives.

One of the clear directions given in the rites: the homily is based on the readings. The rite considers the examination of conscience part of the liturgy of the word: fascinating.

EXAMINATION OF CONSCIENCE

53. A period of time may be spent in making an examination of conscience and in arousing true sorrow for sins. The priest, deacon, or another minister may help the faithful by brief statements or a kind of litany, taking into consideration their circumstances, age, etc.

Note the careful language: the examination “may” include these vocal statements. I imagine a mature community (probably a gathering of religious or clergy or an intentional lay group) may not need the litany if the readings and homily have done their job. Anyone ever experience a period of silence for recollecting and examining one’s conscience? I can’t say I have, even in a monastery when on retreat.

Any other thoughts? Anybody ever use these “first” examples for their liturgy of the word?

 

RP 50: Communal Opening Prayer

The opening prayer for the rite of penance. Note that after a brief introduction, the prayer is sung or said.

50. The priest invites all to pray, using these or similar words:

Brothers and sisters, God calls us to conversion; let us therefore ask him for the grace of sincere repentance.

All pray in silence for a brief period. Then the priest sings or says the prayer:

Lord, hear the prayers of those who call on you, forgive the sins of those who confess to you, and in your merciful love give us your pardon and your peace. We ask this through Christ our Lord.

Amen.

Or:

Lord, send your Spirit among us to cleanse us in the waters of repentance. May he make of us a living sacrifice so that in every place, by his life-giving power, we may praise your glory and proclaim your loving compassion. We ask this through Christ our Lord.

Amen.

Other forms of the opening prayer may be chosen from nos. 97-100·

 

RP 49, 94-96: Form II (or III): Greeting

The presidential greeting for the communal rites are interesting. RP 49 gives two choices first:

49. After the song the priest greets the congregation:

Grace, mercy, and peace be with you from God the Father and Christ Jesus our Savior.

And also with you.

Or:

Grace and peace be with you from God the Father and from Jesus Christ who loved us and washed away our sins in his blood.

Glory to him for ever. Amen.

The rite than refers to other options:

Or other forms of greeting may be chosen from nos. 94-96.

 

94. Grace, mercy, and peace from God the Father and Jesus Christ his Son be with you in truth and love.

Amen.

95. May God open your hearts to his law and give you peace; may he answer your prayers and restore you to his friendship.

Amen.

96. Grace and peace be with you from God our Father and from the Lord Jesus Christ who laid down his life for our sins.

Glory to him for ever. Amen.

More familiar options from Mass are permitted as a third choice. Usually, this is what I hear at form II:

The greetings from the introductory rites of Mass may also be used.

Clearly, the modern Penance Rite is intended as more than a simple exercise than “say the black, do the red.” Those who formulated these rites intended that clergy would give due thought to the many options, and construct a service that was well-suited to the spiritual sensibilities of those who gathered.

Then the priest or another minister speaks briefly about the importance and purpose of the celebration and the order of the service.

A commentator’s role is mentioned to precede the opening prayer.

 

RP 48: Suggested Songs to Open Form II (or III)

The communal aspects of forms II and III of the Rite of Penance share obvious aspects. In today’s post, I’d like to highlight the expectations for the song of the Introductory Rites.

48. When the faithful have assembled, they may sing a psalm, antiphon, or other appropriate song while the priest is entering the church, for example:

Hear us, Lord, for you are merciful and kind. In your great compassion, look on us with love.

Let us come with confidence before the throne of grace to receive God’s mercy, and we shall find pardon and strength in our time of need.

A few observations:

I notice the preference in order here is psalm, then antiphon, then appropriate song. Our school music director began using Marty Haugen’s setting of Psalm 51 for First Reconciliation services two or three years ago. I’ve thought so much of that option that I began programming it for parish reconciliation services as well. With most clergy preferring to limit the Scriptures to a single reading, that psalm makes even more sense.

As far as I know, these sample antiphons have not been set to music. Most music directors choose option three–no surprise, I suppose. I imagine that the texts of the penitential psalms (32, 38, 51, 91, 102, 130, 143) would be suitable. Psalm 103 strikes me as an underutilized contribution, and would work well with either of these given antiphons.

Priest, singular?

If any parish is using psalmody to begin form II, please speak up. Otherwise, what hymnody have you sung?

 

RP 46-47: Absolution, Praise, and Dismissal

We conclude a look at the rubrics and text of form I with this post, starting with a preference for two hands over one:

ABSOLUTION

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 AND DISMISSAL

47. After the absolution, the priest continues:

Give thanks to the Lord, for he is good.

The penitent concludes:

His mercy endures for ever.

Then the priest dismisses the penitent who has been reconciled, saying:

The Lord has freed you from your sins. Go in peace.

Or:

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. Give glory to him for ever.

Amen

Or:

Blessed are those whose sins have been forgiven, whose evil deeds have been forgotten. Rejoice in the Lord, and go in peace.

Or:

Go in peace to proclaim to the world the wonderful works of God who has brought you salvation.

Do confessors use these ritual forms? Most often I hear the first choice, and hardly ever the lengthy options.

 

RP 45, 85-92: Prayer of the Penitent

PRAYER OF THE PENITENT

45. The priest then asks the penitent to express his sorrow, which the penitent may do in these or similar words:

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.

Other prayers of the penitent may be chosen from nos. 85-92

And here they are:

85. Psalm 25:6-7

Remember, Lord, your compassion anbd mercy which you showed long ago. Do not recall the sins and failings of my youth. In your mercy remember me, Lord, because of your goodness.

86. Psalm 51:4-5

Wash me from my guilt and cleanse me of my sin. I acknowledge my offense; my sin is before me always.

87. Luke 15:18; 18:13

Father, I have sinned against you and am not worthy to be called your son. Be merciful to me, a sinner.

I like these shorter passages from Scripture. They get to the point. Some of these others tend to pile on the references. My preference from among these is #92. Of course, the Jesus prayer is straigh-forward enough.

88. 

Father of mercy, like the prodigal son I return to you and say: “I have sinned against you and am no longer worthy to be called your son.” Christ Jesus, Savior of the world, I pray with the repentant thief to whom you promises paradise: Lord, remember me in your kingdom.” Holy Spirit, fountain of love, I call upon you with trust: “Purify my heart, and help me to walk as a child of the light.”

89

Lord Jesus, you opened the eyes of the blind, healed the sick, forgave the sinful woman, and after Peter’s denial confirmed him in your love. Listen to my prayer: forgive all my sins, renew your love in my heart, help me to live in perfect unity with my fellow Christians that I may proclaim your saving power to all the world.

90.

Lord Jesus, you chose to be called the friend of sinners. By your saving death and resurrection free me from my sins. May your peace take root in my heart, and bring forth a harvest of love, holiness, and truth.

91.

Lord Jesus Christ, you are the Lamb of God; you take away the sins of the world. Through the grace of the Holy Spirit restore me to friendship with your Father, cleanse me from every stain of sin in the blood you shed for me, and raise me to new life for the glory of your name.

92.

Lord God, in your goodness have mercy on me; do not look on my sins, but take away all my guilt. Create in me a clean heart and renew within me an upright spirit.

 

Or:

Lord Jesus, Son of God, have mercy on me, a sinner.

 

RP 44: Confession

Form I continues with “CONFESSION OF SINS AND ACCEPTANCE OF SATISFACTION”

44. Where it is the custom, the penitent says a general formula for confession (for example, I confess to almighty God … ) before (she or) he confesses (her or) his sins.

Any readers in places where this is not the custom? Most churchgoing Catholics have the Confiteor at their fingertips: this is the example given in the rite.

If necessary, the priest helps the penitent to make an integral confession and gives … suitable counsel. He urges (her or) him to be sorry for … faults, reminding … 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 use of the verb “propose” is interesting. How many penitents take it upon themselves to negotiate this proposal?

The priest should make sure that he adapts his counsel to the penitent’s circumstances.

This last piece implies there’s a bit more than anonymity. Any comments?

 

RP 43, 72-83, 101-201: Scripture

The Rite of Penance indicates that for Form I, the Scripture reading is optional but it gives no less than 113 recommendations before instructing that even other choices may be made, even with the collaboration of the penitent:
 

43. Then the priest may read or say from memory a text of Scripture which proclaims God’s mercy and calls (the penitent) 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.

Nos. 72-83 are short readings, two Old Testament, and ten NT (five of which are Gospel readings).

Nos. 101-201 are longer readings sectioned off by liturgical function: thirty-two readings from the Old Testament (average length about ten verses), fifteen psalms with refrains (ten of these are suggested in their entirety), twenty-eight from the New Testament (five to twenty-four verses long), and twenty-six Gospel passages.

I’d say that most liturgists and pastors don’t give these passages consideration for form II–they’re recommended for communal reconciliation as well. The Old Testament passages in particular deserve a glance.

Any favorite Scripture passages amongst our readers: confessors, penitents, or liturgists?

 

RP 41-42, 67-71: Form I, Reception of the Penitent

I thought we’d look at the various rites of Penance in detail. I don’t think the options are as deeply plumbed as they are in Marriage, so there may be a surprise or two for penitent, confessor, or liturgist.

The Rite offers prime choices for prayers and readings, then refers to subsequent chapters and appendices for additional options.

Here are the texts for those interesting in “saying the black, doing the red,” picking up where we left off before Christmas and starting with form I. Of course, the “red” is plain purple, the “black” is bold print:

CHAPTER I  RITE FOR RECONCILIATION OF INDIVIDUAL PENITENTS 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.

INVITATION TO TRUST IN GOD

67. Ezekiel 33: 11

The Lord does not wish the sinner to die but to turn back to him and live. Come before him with trust in his mercy.

68. Luke 5:32

May the Lord Jesus welcome you. He came to call sinners, not the just. Have confidence in him.

69.

May the grace of the Holy Spirit fill your heart with light, that you may confess your sins with loving trust and come to know that God is merciful.

70.

May the Lord be in your heart and help you to confess your sins with true sorrow.

71. 1 John 2:1-2

If you have sinned, do not lose heart. We have Jesus Christ to plead for us with the Father: he is the Holy One, the atonement for our sins and for the sins of the whole world.

Confessors and penitents are especially encouraged to chime in on this. Do you use “the invitation to trust in God?” The rubrics leave the exact wording open to the confessor. Do confessors use them verbatim? Adapt them more conversationally? Use other Scriptures? Or omit them entirely?

 

RP 38-40: Adaptations

The final section of the introduction to the Rite of Penance details “Adaptations of the Rite to Various Regions and Circumstances”

First, some adaptations are within the purview of national conferences, upon confirmation of Rome:

38. In preparing particular rituals, the conferences of bishops have the authority to adapt the rite of penance to the needs of individual regions so that, after confirmation of the conference’s decisions by the Apostolic See, the rituals may be used in the respective regions. It is the responsibility of the conferences of bishops in this matter:

a. to establish regulations for the discipline of the sacrament of penance, particularly those affecting the ministry of priests and the reservation of sins;

b. to determine more precisely regulations about the place proper for the ordinary celebration of the sacrament of penance and about the signs of repentance to be shown by the faithful before general absolution (see no. 35);

c. to prepare translations of texts adapted to the character and language of each people; also to compose new texts of prayers for use by the faithful and the minister, keeping the essential sacramental formulary intact.

This last one interests me. Does it still hold, given the retraction of compositions in the vernacular from the liturgy by the present CDWDS? Can one say the old prayers are sufficient, if they haven’t been in the past forty to fifty years?

Bishops have duties, too:

39. It is for the diocesan bishop:

a. to regulate the discipline of penance in his diocese, [See Lumen Gentium 26.] even to the extent of adapting the rite according to the rules proposed by the conference of bishops;

b. to determine, after consultation with the other members of the conference of bishops, when general sacramental absolution may be permitted under the conditions laid down by the Holy See. [See SCDF, Pastoral Norms for General Absolution, Norm V.]

And 39b, as has been noted before, has been taken back from the diocesan bishop and reserved to Rome.

Section 40 tells what the pastor may do in terms of adaptation:

 

40. It is for priests, and especially parish priests (pastors):

a. in celebrating reconciliation with individuals or with a community, to adapt the rite to the concrete circumstances of the penitents. They must preserve the essential structure and the entire form of absolution, but if necessary they may omit some parts of the rite for pastoral reasons or enlarge upon them, may select the texts of readings or prayers, and may choose a place more suitable for the celebration according to the regulations of the conference of bishops, so that the entire celebration may be enriching and effective;

This presupposes a liturgical sensibility and a spiritual awareness of the community, It goes a little bit beyond “What worked last year” or “What I did in my last parish.” It presumes that a community weak in Scripture would be urged forward to discern how to use the Word of God to develop a conscience. It presumes that a pastor plays to a community’s strengths to assist the effectiveness of the sacrament: music or preaching or other liturgical aspects.

I know that the dreaded “group penance” is much-derided among some Catholics. It’s not a favorite of mine, particularly. But given its mention for use in form III, I could see a thoughtful penance given to a parish community that might indeed enrich the sacramental experience. In theory, at least.

b. to schedule and prepare occasional penitential services during the year, especially in Lent.

Note that the rite says “especially” not “only.”

In order that the texts chosen and the order of the celebration may be adapted to the conditions and circumstances of the community or group (for example, children, sick persons, etc.), priests may be assisted by others, including the laity;

Again, this presumes a high level of liturgical and spiritual awareness in a parish’s laity.

c. to decide to give general sacramental absolution preceded by only a generic confession, when a grave need not provided for by the diocesan bishop arises and when recourse to him is not possible. They are obliged to notify the Ordinary as soon as possible of such a need and of the fact that absolution was given.

And of course, this last point is rather moot. These days, parish clergy are not likely to inform the diocesan bishop.

That finishes up the introduction. Any parting comments?

 

RP 36-37: Penitential Services

Leaving aside form III we come to non-sacramental penance services. These aspects of the rite are just about totally ignored. First a definition:

36. Penitential services are gatherings of the people of God to hear God’s word as an invitation to conversion and renewal of life and as the message of our liberation from sin through Christ’s death and resurrection. The structure of these services is the same as that usually followed in celebrations of the word of God [See SCR, Instr. Inter0ec, 26 Sept. 1964, nos. 37-39.] and given in the Rite for Reconciliation of Several Penitents.

These liturgies are intended as communal services of the Word. The framers of the rite saw that non-Biblical readings may have a place, but not within the corpus of the Scripture proclaimed:

It is appropriate, therefore, that after the introductory rites (song, greeting, and opening prayer) one or more biblical readings be chosen with songs, psalms, or periods of silence inserted between them. In the homily these readings should be explained and applied to the congregation. Before or after the readings from Scripture, readings from the Fathers or other writers may also be selected that will help the community and each person to a true awareness of sin and heartfelt sorrow, in other words, to bring about conversion of life.

Do these services seem rather like Communion services outside of Mass? That include the elements of communal celebrations of form II or III:

After the homily and reflection on God’s word, it is desirable that the congregation, united in voice and spirit, pray together in a litany or in some other way suited to general participation. At the end the Lord’s Prayer is said, asking God our Father “to forgive us our sins as we forgive those who sin against us . . . and deliver us from evil.” The priest or the minister who presides concludes with a prayer and the dismissal of the people.

I’m curious as to the intent of the framers of these penitential services: what purpose would they serve? I could see it celebrated for a catechumenate in advance of Lent. Possibly for children, though given the early age at which we hear confessions, I can hear clergy objections before I finish typing the sentence. Possibly to develop a sense of sin in the laity. As it happens, all of those reasons are given in section #37:

37. Care must be taken to ensure that the faithful do not confuse these celebrations with the celebration of the sacrament of penance. [See SCDF, Pastoral Norms for General Absolution, Norm X.] Penitential services are very helpful in promoting conversion of life and purification of heart. [See SCDF, Pastoral Norms for General Absolution, Norm X.]

It is desirable to arrange them especially for these purposes:

a. to foster the spirit of penance within the Christian community;

b. to help the faithful to prepare for individual confession that can be made later at a convenient time;

c. to help children gradually to form their conscience about sin in human life and about freedom from sin through Christ;

d. to help catechumens during their conversion.

Penitential services, moreover, are very useful in places where no priest is available to give sacramental absolution. They offer help in reaching that perfect contrition that comes from charity and that enables the faithful to receive God’s grace through a desire for the sacrament of penance in the future. [See Council of Trent, sess. 14, De sacramento Paenitentiae cap. 5: Denz-Schon 1677.]

Lay presidency is foreseen in these services where no priest is regularly present in the community. I’m not aware of American priestless parishes taking time for this. Perhaps some readers have some insights or experiences.

 

RP 35: The Rite of Form III

One section covers the RITE OF GENERAL ABSOLUTION with the format of form II where appropriate:

35. For the reconciliation of penitents by general confession and absolution in the cases provided by law, everything takes place as described already for the reconciliation of several penitents with individual confession and absolution, with the following exceptions.

a. After the homily or during it, the faithful who seek general absolution are to be instructed to dispose themselves properly, that is, to have a personal sorrow for sins committed and the resolve to avoid committing them again; the intention to repair any scandal and harm caused and likewise to confess in due time each one of the grave sins that they cannot confess at present. [SCDF, Pastoral Norms for General Absolution, 16 June 1972, Norm VI.] Some expiatory penance should be proposed for all to perform; individuals may add to this penance if they wish.

The “dreaded” group penance is part of form III, not form II. The rite presumes a level of personal awareness and familiarity with the sacrament I’ve rarely encountered, to add to the given penance for one’s own situation.

b. The deacon, another minister, or the priest then calls upon the penitents who wish to receive absolution to show their intention by some sign (for example, by bowing their heads, kneeling, or giving some other sign determined by the conferences of bishops). They should also say together a form of general confession (for example, the prayer, I confess to almighty God), which may be followed by a litany or a penitential song. Then the Lord’s Prayer is sung or said by all, as indicated in no. 27.

c. Then the priest pronounces the invocation that expresses prayer for the grace of the Holy Spirit to pardon sin, proclamation of victory over sin through Christ’s death and resurrection, and the sacramental absolution given to the penitents.

d. Finally, the priest invites the people to give thanks, as indicated in no. 29 and, omitting the concluding prayer, he immediately blesses and dismisses them.

Any comments?

 

RP 33-34: Form III, Penitents

The rite gives us important background to help the discussion on general absolution. The penitent has requirements, as we read:

33. With respect to the faithful, it is absolutely required for the reception of general sacramental absolution that they have the proper dispositions. This means that they repent individually of their sins, have the intention of refraining from them, are resolved to rectify scandal or injuries they may have caused, and intend to make an individual confession in due time of those serious sins they cannot at the present time confess. Priests are to take pains to instruct the faithful about these dispositions and conditions that are prerequisites for the sacrament to have its effect. [SCDF, Pastoral Norms for General Absolution, 16 June 1972, Norms VI and XI.]

Nothing here qualifies form III as an “emergency situation.” The penitent must approach form III with particular repentance for their sins, a desire to avoid these sins, and a resolution to make amends. Serious sin must be confessed directly. Venial sin is not mentioned. The rite is clear that these prerequisites are needed for the sacrament “to have its effect.”

34. Unless there is a good reason preventing it, those who receive pardon for serious sin through general absolution are to go to auricular confession before any further reception of general absolution. And unless a moral impossibility stands in the way, they are absolutely bound to go to a confessor within one year. For the precept binding every one of the faithful binds them as well, namely, to confess individually to a priest at least once a year all those grave sins not hitherto confessed one by one. [SCDF, Pastoral Norms for General Absolution, 16 June 1972, Norms VII and VIII.]

The framers of the modern Rite of Penance saw clearly that form III was not intended for serious sin. A valid question might be raised: is the form III liturgy adequate for bearing the gravity of the sacrament, even venial sin? I think the answer to that question impacts on the actual role of liturgy in form I. Form I survived for a long time in Catholic practice devoid of Scripture or much of liturgy. Does liturgy just lack the power? Is a better penance liturgy part of the answer for a return to a pre-conciliar sense of the practice?