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?