Penance

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La Penitente by Pietro Rotari PenitientGirl Rotari.JPG
La Penitente by Pietro Rotari

Penance is repentance of sins as well as an alternate name for the Catholic, Eastern Orthodox, and Oriental Orthodox sacrament of Reconciliation or Confession. It also plays a part in confession among Anglicans and Methodists, in which it is a rite, [1] [2] as well as among other Protestants. The word penance derives from Old French and Latin paenitentia, both of which derive from the same root meaning repentance, the desire to be forgiven (in English see contrition). Penance and repentance, similar in their derivation and original sense, have come to symbolize conflicting views of the essence of repentance, arising from the controversy as to the respective merits of "faith" and "good works". [3] Word derivations occur in many languages.

Christian views on sin

The doctrine of sin is central to Christianity, since its basic message is about redemption in Christ. Christian hamartiology describes sin as an act of offence against God by despising his persons and Christian biblical law, and by injuring others. In Christian views it is an evil human act, which violates the rational nature of man as well as God's nature and his eternal law. According to the classical definition of St. Augustine of Hippo sin is "a word, deed, or desire in opposition to the eternal law of God."

Catholic Church Christian church led by the Bishop of Rome

The Catholic Church, also known as the Roman Catholic Church, is the largest Christian church, with approximately 1.3 billion baptised Catholics worldwide as of 2017. As the world's "oldest continuously functioning international institution", it has played a prominent role in the history and development of Western civilisation. The church is headed by the Bishop of Rome, known as the Pope. Its central administration, the Holy See, is in the Vatican City, an enclave within the city of Rome in Italy.

Sacrament sacred rite recognized as of particular importance and significance

A sacrament is a Christian rite recognized as of particular importance and significance. There are various views on the existence and meaning of such rites. Many Christians consider the sacraments to be a visible symbol of the reality of God, as well as a means by which God enacts his grace. Many denominations, including the Catholic, Anglican, Lutheran, Methodist, and Reformed, hold to the definition of sacrament formulated by Augustine of Hippo: an outward sign of an inward grace that has been instituted by Jesus Christ. Sacraments signify God's grace in a way that is outwardly observable to the participant.

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Christianity

Penance as a religious attitude

A 17th-century depiction of one of the 28 articles of the Augsburg Confession by Wenceslas Hollar, which divides repentance into two parts: "One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors." RepentanceisContrition&faith.jpg
A 17th-century depiction of one of the 28 articles of the Augsburg Confession by Wenceslas Hollar, which divides repentance into two parts: "One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors."

Protestant Reformers, upholding the doctrine of justification by faith, held that repentance consisted in a change of the whole moral attitude of the mind and soul (Matthew 13:15; Luke 22:32), and that the divine forgiveness preceded true repentance and confession to God without any reparation of "works". [3] Rather, "God's kindness is meant to lead you to repentance" (Romans 2:4, ESV). In his Of Justification By Faith, Calvin says: "without forgiveness no man is pleasing to God." Nonetheless, in traditions formed by a Calvinist or Zwinglian sensibility there has traditionally been a stress on reconciliation as a precondition to fellowship.

The reproach of Nathan and the penance of King David (Paris Psalter, folio 136v, 10th century). Paris psaulter gr139 fol136v.jpg
The reproach of Nathan and the penance of King David (Paris Psalter, folio 136v, 10th century).

The attitude of penance or repentance can be externalized in acts that a believer imposes on himself or herself, acts that are themselves called penances. Penitential activity is particularly common during the season of Lent and Holy Week. In some cultural traditions, this week, which commemorates the Passion of Christ, may be marked by penances that include flagellantism or even voluntary pseudo-crucifixion. Advent is another season during which, to a lesser extent, penances are performed. Acts of self-discipline are used as tokens of repentance. Easier acts of self-discipline include devoting time to prayer or reading of the Bible or other spiritual books. Examples of harder acts of self-discipline are fasting, continence, abstaining from alcohol or tobacco, or other privations. Self-flagellation and the wearing of a cilice are more rarely used. Such acts have sometimes been called mortification of the flesh, a phrase inspired by Romans 8:13: "If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live."

Lent Christian observance

Lent is a solemn religious observance in the Christian liturgical calendar that begins on Ash Wednesday and ends approximately six weeks later, before Easter Sunday. The purpose of Lent is the preparation of the believer for Easter through prayer, doing penance, mortifying the flesh, repentance of sins, almsgiving, and denial of ego. This event is observed in the Anglican, Eastern Orthodox, Lutheran, Methodist, Moravian, Oriental Orthodox, Reformed, and Roman Catholic Churches. Some Anabaptist and evangelical churches also observe the Lenten season.

Holy Week calendar date

Holy Week in Christianity is the week just before Easter. It is also the last week of Lent, in the West, – Palm Sunday, Holy Wednesday, Maundy Thursday, Good Friday, and Holy Saturday – are all included. However, Easter Day, which begins the season of Eastertide, is not. However, traditions observing the Easter Triduum may overlap or displace part of Holy Week or Easter itself within that additional liturgical period.

Crucifixion Method of capital punishment in which the victim is tied or nailed to a large wooden beam and left to hang until eventual death

Crucifixion is a method of capital punishment in which the victim is tied or nailed to a large wooden beam and left to hang, perhaps for several days, until eventual death from exhaustion and asphyxiation.

Such acts are associated also with the sacrament. In early Christianity, public penance was imposed on penitents, the severity of which varied according to the seriousness of the offences forgiven. Today the act of penance or satisfaction imposed in connection with the sacrament for the same therapeutic purpose can be set prayers or a certain number of prostrations or an act or omission intended to reinforce what is positive in the penitent's behaviour or to inhibit what is negative. The act imposed is itself called a penance or epitemia.

Early Christianity period of Christianity preceding the First Council of Nicaea in 325

Early Christianity covers the period from its origins until the First Council of Nicaea (325). This period is typically divided into the Apostolic Age and the Ante-Nicene Period.

Reinforcement reinforcement is a consequence that will strengthen an organisms future behavior whenever that behavior is preceded by a specific antecedent stimulus.

In behavioral psychology, reinforcement is a consequence applied that will strengthen an organism's future behavior whenever that behavior is preceded by a specific antecedent stimulus. This strengthening effect may be measured as a higher frequency of behavior, longer duration, greater magnitude, or shorter latency. There are two types of reinforcement, known as positive reinforcement and negative reinforcement; positive is where by a reward is offered on expression of the wanted behaviour and negative is taking away an undesirable element in the persons environment whenever the desired behaviour is achieved.

Penance as a sacrament or rite

Eastern Orthodox Church

Russian Orthodox priest hearing confessions before Divine Liturgy Ispoved.jpg
Russian Orthodox priest hearing confessions before Divine Liturgy

In the Eastern Orthodox Church, penance is usually called Sacred Mystery of Confession. In Orthodoxy, the intention of the sacramental mystery of Holy Confession is to provide reconciliation with God through means of healing.

Eastern Orthodox Church Christian Church

The Eastern Orthodox Church, officially the Orthodox Catholic Church, is the second-largest Christian church, with approximately 200–260 million members. It operates as a communion of autocephalous churches, each governed by its bishops in local synods, although roughly half of Eastern Orthodox Christians live in Russia. The church has no central doctrinal or governmental authority analogous to the Bishop of Rome, but the Ecumenical Patriarch of Constantinople is recognised by all as primus inter pares of the bishops. As one of the oldest religious institutions in the world, the Eastern Orthodox Church has played a prominent role in the history and culture of Eastern and Southeastern Europe, the Caucasus, and the Near East.

Similar to the Eastern Catholic Churches, in the Eastern Orthodox Church there are no confessionals. Traditionally the penitent stands or kneels before either the Icon of Christ the Teacher (to the viewers' right of the Royal Door) or in front of an Icon of Christ, "Not Made by Hands". This is because in Orthodox sacramental theology, confession is not made to the priest, but to Christ; the priest being there as a witness, friend and advisor. On an analogion in front of the penitent has been placed a Gospel Book and a Crucifix. The penitent venerates the Gospel Book and the cross and kneels. This is to show humility before the whole church and before Christ. Once they are ready to start, the priest says, “Blessed is our God, always, now and ever, and unto the ages of ages,” reads the Trisagion Prayers and the Psalm 50 (in the Septuagint; in the KJV this is Psalm 51).

Icon religious work of art, generally a panel painting, in Eastern Christianity

An icon is a religious work of art, most commonly a painting, in the cultures of the Eastern Orthodox Church, Oriental Orthodoxy, the Roman Catholic, and certain Eastern Catholic churches. The most common subjects include Christ, Mary, saints and angels. Although especially associated with "portrait" style images concentrating on one or two main figures, the term also covers most religious images in a variety of artistic media produced by Eastern Christianity, including narrative scenes. Icons can represent various scenes in the Bible.

Analogion

An analogion is a lectern or slanted stand on which icons or the Gospel Book are placed for veneration by the faithful in the Eastern Orthodox Church and Eastern Catholic Churches. It may also be used as a lectern to read from liturgical books during the divine services.

Gospel Book shorter collection of Bible verses divided after the Sundays and holidays of the lithurgical calendar

The Gospel Book, Evangelion, or Book of the Gospels is a codex or bound volume containing one or more of the four Gospels of the Christian New Testament – normally all four – centering on the life of Jesus of Nazareth and the roots of the Christian faith. The term is also used of the liturgical book, also called the Evangeliary, from which are read the portions of the Gospels used in the Mass and other services, arranged according to the order of the liturgical calendar.

The priest then advises the penitent that Christ is invisibly present and that the penitent should not be embarrassed or be afraid, but should open up their heart and reveal their sins so that Christ may forgive them. The penitent then accuses himself of sins. The priest quietly and patiently listens, gently asking questions to encourage the penitent not to withhold any sins out of fear or shame. After the confessant reveals all their sins, the priest offers advice and counsel. The priest may modify the prayer rule of the penitent, or even prescribe another rule, if needed to combat the sins the penitent struggles most with. Penances, known as epitemia, are given with a therapeutic intent, so they are opposite to the sin committed.

Epitemia are neither a punishment nor merely a pious action, but are specifically aimed at healing the spiritual ailment that has been confessed. For example, if the penitent broke the Eighth Commandment by stealing something, the priest could prescribe they return what they stole (if possible) and give alms to the poor on a more regular basis. Opposites are treated with opposites. If the penitent suffers from gluttony, the confessant’s fasting rule is reviewed and perhaps increased. The intention of Confession is never to punish, but to heal and purify. Confession is also seen as a “second baptism”, and is sometimes referred to as the "baptism of tears".

In Orthodoxy, Confession is seen as a means to procure better spiritual health and purity. Confession does not involve merely stating the sinful things the person does; the good things a person does or is considering doing are also discussed. The approach is holistic, examining the full life of the confessant. The good works do not earn salvation, but are part of a psychotherapeutic treatment to preserve salvation and purity. Sin is treated as a spiritual illness, or wound, only cured through Jesus Christ. The Orthodox belief is that in Confession, the sinful wounds of the soul are to be exposed and treated in the "open air" (in this case, the Spirit of God. Note the fact that the Greek word for Spirit (πνευμα), can be translated as "air in motion" or wind).

Once the penitent has accepted the therapeutic advice and counsel freely given to him or her, by the priest then, placing his epitrachelion over the head of the confessant. The priest says the prayer of forgiveness over the penitent. In the prayer of forgiveness, the priests asks of God to forgive the sins committed. He then concludes by placing his hand on the head of the penitent and says, “The Grace of the All-Holy Spirit, through my insignificance, has loosened and granted to you forgiveness.”

In summary, the Priest reminds the penitent what he or she has received is a second baptism, through the Mystery of Confession, and that they should be careful not to defile this restored purity but to do good and to hear the voice of the psalmist: “Turn from evil and do good” (Psalm 34:14). But most of all, the priest urges the penitent to guard him- or herself from sin and to commune as often as permitted. The priest dismisses the repentant one in peace.

Anglicanism

Private confession of sins to a priest, followed by absolution, has always been provided for in the Book of Common Prayer. In the Communion Service of the 1662 English Prayer Book, for example, we read:

And because it is requisite, that no man should come to the holy Communion, but with a full trust in God’s mercy, and with a quiet conscience; therefore, if there be any of you, who by this means [that is, by personal confession of sins] cannot quiet his own conscience herein, but requireth further comfort or counsel; let him come to me, or to some other discreet and learned Minister of God’s Word, and open his grief; that by the ministry of God’s holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. [5]

The status of confession as a sacrament is stated in Anglican formularies, such as the Thirty-Nine Articles. Article XXV includes it among "Those five commonly called Sacraments" which "are not to be counted for Sacraments of the Gospel . . . for that they have not any visible sign or ceremony ordained of God." [6] It is important to note, however, that "commonly called Sacraments" does not mean "wrongly called Sacraments;" and that the Article merely distinguishes confession and the other rites from the two great Sacraments of the Gospel. [7]

Until the Prayer Book revisions of the 1970s and the creation of Alternative Service Books in various Anglican provinces, the penitential rite was always part of larger services. Prior to the revision, private confessions would be according to the form of Ministry to the Sick. The form of absolution provided in the order for the Visitation of the Sick reads, "Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen." [8]

Despite the provision for private confession in every edition of the Book of Common Prayer, the practice was frequently contested during the Ritualist controversies of the later nineteenth century. [9]

Methodism

In the Methodist Church, as with the Anglican Communion, penance is defined by the Articles of Religion as one those "Commonly called Sacraments but not to be counted for Sacraments of the Gospel", also known as the "five lesser sacraments". [10] [11] John Wesley, the founder of the Methodist Church, held "the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer", [12] stating that "We grant confession to men to be in many cases of use: public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as a help to repentance." [13] The Book of Worship of The United Methodist Church contains the rite for private confession and absolution in A Service of Healing II, in which the minister pronounces the words "In the name of Jesus Christ, you are forgiven!"; [note 1] some Methodist churches have regularly scheduled auricular confession and absolution, while others make it available upon request. [14] Since Methodism holds the office of the keys to "belong to all baptized persons", private confession does not necessarily need to be made to a pastor, and therefore lay confession is permitted, although this is not the norm. [15] Near the time of death, many Methodists confess their sins and receive absolution from an ordained minister, in addition to being anointed. [16] In Methodism, the minister is bound by the Seal of the Confessional, with The Book of Discipline stating "All clergy of The United Methodist Church are charged to maintain all confidences inviolate, including confessional confidences"; any confessor who divulges information revealed in confession is subject to being defrocked in accordance with canon law. [17] As with Lutheranism, in the Methodist tradition, corporate confession is the most common practice, with the Methodist liturgy including "prayers of confession, assurance and pardon". [18] The traditional confession of The Sunday Service, the first liturgical text used by Methodists, comes from the service of Morning Prayer in The Book of Common Prayer . [18] The confession of one's sin is particularly important before receiving Holy Communion; the official United Methodist publication about the Eucharist titled This Holy Mystery states that:

We respond to the invitation to the Table by immediately confessing our personal and corporate sin, trusting that, “If we confess our sins, He who is faithful and just will forgive us our sins and cleanse us from all unrighteousness” (1 John 1:9). Our expression of repentance is answered by the absolution in which forgiveness is proclaimed: “In the name of Jesus Christ, you are forgiven!” [19]

Many Methodists, like other Protestants, regularly practice confession of their sin to God Himself, holding that "When we do confess, our fellowship with the Father is restored. He extends His parental forgiveness. He cleanses us of all unrighteousness, thus removing the consequences of the previously unconfessed sin. We are back on track to realise the best plan that He has for our lives." [20]

Lutheranism

A confessional in Luther Church (Helsinki, Finland) Luther-kirkko, rippituoli.jpg
A confessional in Luther Church (Helsinki, Finland)

The Lutheran Church teaches two key parts in repentance (contrition and faith). [4] In mainstream Lutheranism, the faithful often receive the sacrament of penance from a Lutheran priest before receiving the Eucharist. [21] [22] Prior to going to Confessing and receiving Absolution, the faithful are expected to examine their lives in light of the Ten Commandments. [23] The order of Confession and Absolution is contained in the Small Catechism, as well as other liturgical books of the Lutheran Churches. [23] Lutherans typically kneel at the communion rails to confess their sins, while the confessor—a Lutheran priest—listens and then offers absolution while laying their stole on the penitent's head. [23] Clergy are prohibited from revealing anything said during private Confession and Absolution per the Seal of the Confessional, and face excommunication if it is violated. In Laestadian Lutheranism penitent sinners, in accordance with the doctrine of the priesthood of all believers, practice lay confession, "confess[ing] their transgressions to other church members, who can then absolve the penitent." [24]

Roman Catholicism

The Roman Catholic Church uses the term "penance" in a number of separate but related instances: (a) as a moral virtue, (b) as a sacrament, (c) as acts of satisfaction, and (d) as those specific acts of satisfaction assigned the penitent by the confessor in the context of the sacrament. These have as in common the concept that he who sins must repent and as far as possible make reparation to Divine justice. [25]

A moral virtue

Penance is a moral virtue whereby the sinner is disposed to hatred of his sin as an offence against God and to a firm purpose of amendment and satisfaction. The principal act in the exercise of this virtue is the detestation of one's own sin. The motive of this detestation is that sin offends God. Theologians, following Thomas Aquinas (Summa III, Q. lxxxv, a. 1), regard penance as truly a virtue, though they have disagreed regarding its place among the virtues. Some have classed it with the virtue of charity, others with the virtue of religion, Bonaventure saw it as a part of the virtue of justice. Cajetan seems to have considered it as belonging to all three; but most theologians agree with Aquinas that penance is a distinct virtue (virtus specialis). [25]

Penance as a virtue resides in the will. Since it is a part of the cardinal virtue of justice, it can operate in a soul which has lost the virtue of charity by mortal sin. However it cannot exist in a soul which has lost the virtue of faith, since without faith all sense of the just measure of the injustice of sin is lost. It urges the individual to undergo punishment for the sake of repairing the order of justice; when motivated by even an ordinary measure of supernatural charity it infallibly obtains the forgiveness of venial sins and their temporal punishments; when motivated by that extraordinary measure which is called perfect charity (love of God for his own sake) it obtains the forgiveness of even mortal sins, when it desires simultaneously to seek out the Sacrament of penance as soon as possible, and of large quantities of temporal punishment. [26]

Penance, while a duty, is first of all a gift. No man can do any penance worthy of God's consideration without His first giving the grace to do so. In penance is proclaimed mankind's unworthiness in the face of God's condescension, the indispensable disposition to God's grace. For though sanctifying grace alone forgives and purges sins from the soul, it is necessary that the individual consent to this action of grace by the work of the virtue of penance, [26] Penance helps to conquer sinful habits and builds generosity, humility and patience. [27] The following is a brief consideration of Our Lady's four requests: penance, prayer, devotion to her Immaculate Heart and the brown scapular. To those seeking help or in suffering please refer yourself through said means.

Sacrament of Penance

Confession in a Ukrainian Greek Catholic Church Ispoved' bern sobor.jpg
Confession in a Ukrainian Greek Catholic Church

"The process of repentance and conversion was described by Jesus in the parable of prodigal son." [28] In the Catholic Church, the sacrament of penance (also called reconciliation, forgiveness, confession and conversion) [29] is one of the two sacraments of healing: Jesus Christ has willed that by this means the Church should continue, in the power of the Holy Spirit, his work of healing and salvation. [30] Reconciliation with God is both the purpose and effect of this sacrament. [31]

Through the priest who is the minister of the sacrament and who acts not in his own name but on behalf of God, confession of sins is made to God and absolution is received from God. [32] In this sacrament, the sinner, placing himself before the merciful judgment of God, anticipates in a certain way, the judgment to which he will be subjected at the end of his earthly life. [33]

Essential to the sacrament are acts both by the sinner (examination of conscience, contrition with a determination not to sin again, confession to a priest, and performance of some act to repair the damage caused by sin) and by the priest (determination of the act of reparation to be performed and absolution). [34] among the penitent's acts contrition holds first place. Serious sins (mortal sins) must be confessed within at most a year and always before receiving Holy Communion, while confession of venial sins also is recommended. [35]

Assigned penance

The act of penance or satisfaction that the priest imposes helps the penitent to overcome selfishness, to desire more strongly to live a holy life, to be closer to Jesus, and to show to others the love and compassion of Jesus. [36] It is part of the healing that the sacrament brings. "Sin injures and weakens the sinner himself, as well as his relations with God and neighbour. Absolution takes away sin, but it does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must 'make satisfaction for' or 'expiate' his sins." [37] This is done by prayer, charity, or an act of Christian asceticism. [38] The rite of the sacrament requires that "the kind and extent of the satisfaction should be suited to the personal condition of each penitent so that each one may restore the order which he disturbed and through the corresponding remedy be cured of the sickness from which he suffered." [39]

It may consist of prayer, works of mercy, service of neighbor, voluntary self-denial, sacrifices, "and above all the patient acceptance of the cross we all must bear. Such penances help configure us to Christ, who alone expiated our sins once for all." [40]

Penitential acts

In the 1966 apostolic constitution Paenitemini Pope Paul VI said, "Penance therefore—already in the Old Testament—is a religious, personal act which has as its aim love and surrender to God: fasting for the sake of God, not for one's own self... [41] [The Church] reaffirms the primacy of the religious and supernatural values of penitence (values extremely suitable for restoring to the world today a sense of the presence of God and of His sovereignty over man and a sense of Christ and His salvation). [42] In Paenitemini it is affirmed that "[b]y divine law all the faithful are required to do penance." [43] "As from the fact of sin we Christians can claim no exception, so from the obligation to penance we can seek no exemption." [44] Chapter 8 of the Didache enjoined Christians to fast every Wednesday and Friday.

The conversion of heart can be expressed in many ways. "Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving, which express conversion in relation to oneself, to God, and to others." [45] Also mentioned are efforts at reconciliation with one's neighbor, and the practice of charity "which covers a multitude of sins" as in 1 Peter 4:8. “Taking up one’s cross each day and following Jesus is the surest way of penance." [46]

In the Liturgical year, the seasons of Advent and Lent are particularly appropriate for penitential exercises such as voluntary self-denial and fraternal sharing. [47] Under canon 1250 of the 1983 Code of Canon Law "The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent." [48] Canon 1253 stated "The conference of bishops can determine more precisely the observance of fast and abstinence as well as substitute other forms of penance, especially works of charity and exercises of piety, in whole or in part, for abstinence and fast." [49]

In 2001 the United States Conference of Catholic Bishops, in a document titled, “Penitential Practices for Today’s Catholics” reiterated their decision to allow U.S. Catholics to substitute another form of penance for abstinence from meat on the Fridays outside of Lent. While the document includes a list of suggested penitential practices, the selection of a Friday penance is left to the individual. [50]

In 2011, Catholic bishops in England and Wales reversed their earlier decision to permit Catholics to practice a penance other than meat abstinence on Fridays. They said, in part: “The bishops wish to re-establish the practice of Friday penance in the lives of the faithful as a clear and distinctive mark of their own Catholic identity. … It is important that all the faithful be united in a common celebration of Friday penance. [51] Note that the duty to perform the tasks of your state in life takes precedence over the law of fasting in the precepts of the Catholic Church. If fasting honestly causes one to be unable to fulfill his/her required tasks, it is uncharitable to fast — the law of fasting would not apply.

Many acts of penance carry an indulgence, which may be applied in behalf of the souls departed. God alone knows what remains to be expiated. The Church in granting an indulgence to the living exercises her jurisdiction; over the dead she has no jurisdiction and therefore makes the indulgence available for them by way of suffrage (per modum suffragii), i.e. she petitions God to accept these works of satisfaction and in consideration thereof to mitigate or shorten the sufferings of the souls in Purgatory. [52]

Penance in Indian beliefs

Hatsuhana doing penance under the Tonosawa waterfall (woodblock print by Utagawa Kuniyoshi, 1798-1861). Hatsuhana doing penance under the Tonosawa waterfall.jpg
Hatsuhana doing penance under the Tonosawa waterfall (woodblock print by Utagawa Kuniyoshi, 1798–1861).

In some religions of Indian origin, acts of hardship committed on oneself (fasting, lying on rocks heated by the Sun, etc.), especially as part of an ascetic way of life (as monk or 'wise man') in order to attain a higher form of mental awareness (through detachment from the earthly, not punishing guilt) or favours from god(s) are considered penance. In Hinduism penance is widely discussed in Dharmasastra literature. In the Gita, there is a warning against excessive "penance" of a merely physical nature. There is the special term "Tapas", for intense concentration that is like a powerful fire, and this used to be sometimes translated as "penance", although the connotations are different.

The Indian spiritual teacher Meher Baba stated that "When penance is carefully nourished and practiced, it inevitably results in the mental revocation of undesirable modes of thought and conduct, and makes one amenable to a life of purity and service." [53]

Penance in art and fiction

David is depicted giving a penitential psalm in this 1860 woodcut by Julius Schnorr von Karolsfeld Schnorr von Carolsfeld Bibel in Bildern 1860 135.png
David is depicted giving a penitential psalm in this 1860 woodcut by Julius Schnorr von Karolsfeld

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Anglican sacraments

In keeping with its prevailing self-identity as a via media or "middle path" of Western Christianity, Anglican sacramental theology expresses elements in keeping with its status as a church in the Catholic tradition and a church of the Reformation. With respect to sacramental theology the Catholic tradition is perhaps most strongly asserted in the importance Anglicanism places on the sacraments as a means of grace, sanctification and forgiveness as expressed in the church's liturgy.

The Sacrament of Penance and Reconciliation is one of the seven sacraments of the Catholic Church, in which the faithful obtain absolution for the sins committed against God and neighbour and are reconciled with the community of the Church. By this sacrament Catholics believe they are freed from sins committed after baptism. The sacrament of Penance is considered the normal way to be absolved from mortal sin, by which one would otherwise possibly condemn oneself to Hell. Catholic theology regarding the forgiveness of sins debates whether Christ at the judgment of the individual after their death would allow those with unconfessed mortal sins a chance to repent and save themselves – especially those who had not made plans to confess, or were not mentally ill, coerced, or suicidal. While persons with certain unconfessed mortal sins that were under some form of censure still at their death might not be allowed a Catholic Funeral Mass and burial rites, and while Catholics with unconfessed mortal sins may not receive Communion, these matters, though related, are not the same as whether an individual with unconfessed serious sins is condemned to Hell.

Frequent confession

Frequent confession is the spiritual practice among some Roman Catholics of going to the sacrament of reconciliation often and regularly in order to grow in holiness. It is a practice that has been recommended by Catholic leaders and saints as a powerful means of growing in love with God, in humility, and having sorrow for sins, since it is considered a personal encounter with Jesus who is the source of God's grace, help, and forgiveness.

The Seal of the Confessional is a Christian doctrine which affirms the special protection and privilege of the words spoken during confession between a penitent and his or her pastor. A form of this principle exists in the doctrine and practice of many modern Lutheran churches.

Lay confession is confession in the religious sense, made to a lay person.

Confession (Lutheran Church)

In the Lutheran Church, Confession is the method given by Christ to the Church by which individual men and women may receive the forgiveness of sins; according to the Large Catechism, the "third sacrament" of Holy Absolution is properly viewed as an extension of Holy Baptism.

Lutheran sacraments

The Lutheran sacraments are "sacred acts of divine institution". Lutherans believe that, whenever they are properly administered by the use of the physical component commanded by God along with the divine words of institution, God is, in a way specific to each sacrament, present with the Word and physical component. They teach that God earnestly offers to all who receive the sacrament forgiveness of sins and eternal salvation. They teach that God also works in the recipients to get them to accept these blessings and to increase the assurance of their possession.

Sacraments of the Catholic Church seven visible rituals that Catholics see as signs of Gods presence, consisting of those of initiation (baptism, confirmation, eucharist), of healing (reconciliation, anointing of the sick), and of service (holy orders, matrimony)

There are seven sacraments of the Catholic Church, which according to Catholic theology were instituted by Jesus and entrusted to the Church. Sacraments are visible rites seen as signs and efficacious channels of the grace of God to all those who receive them with the proper disposition. The sevenfold list of sacraments is often organized into three categories: the sacraments of initiation, consisting of Baptism, Confirmation, and the Eucharist; the sacraments of healing, consisting of Reconciliation and Anointing of the Sick; and the sacraments of service: Holy Orders and Matrimony.

References

Notes

  1. A Service of Healing II, after the "Confession and Pardon", states "A Confession and Pardon from 474–94 or A Service of Word and Table V or UMH 890–93, or an appropriate psalm may be used." The words noted here are thus taken from page 52 of the Book of Worship, which details the Service of Word and Table V, specifically the conclusion of the part of the rite titled "Confession and Pardon".

Citations

  1. Brackney, William H. (28 January 2010). Studying Christianity: The Critical Issues. Bloomsbury Publishing. p. 81. ISBN   9781441177315. Notably among Protestants, the Church of England practices a non-sacramental rite of penance.
  2. Kidder, Annemarie S. (1 March 2010). Making Confession, Hearing Confession: A History of the Cure of Souls. Liturgical Press. p. 381. ISBN   9780814657294. The rite of private confession in the Episcopal Church incorporates and combines elements of both Lutheran and Roman Catholic practices.
  3. 1 2 Wikisource-logo.svg Chisholm, Hugh, ed. (1911). "Penance"  . Encyclopædia Britannica . 21 (11th ed.). Cambridge University Press. p. 84.
  4. 1 2 "Augsburg Confession, Article XII: Of Repentance". Bookofconcord.org. Retrieved 2012-09-20.
  5. 1662 BCP: The Order for the Administration of the Lord's Supper, or Holy Communion, p. 8 of 17.
  6. The Thirty-Nine Articles, Article XXV: Of it giving thanks and praise.
  7. W.G. Wilson, Anglican Teaching: An Exposition of the Thirty-Nine Articles, p. 133
  8. 1662 BCP: The Order for the Visitation of the Sick, p. 4 of 7.
  9. See, for example, J.C. Ryle, "The Teaching of the Ritualists Not the Teaching of the Church of England, n.d.
  10. Blunt, John Henry (1891). Dictionary of Doctrinal and Historical Theology. Longmans, Green & Co. p. 670.|access-date= requires |url= (help)
  11. Pruitt, Kenneth (22 November 2013). "Where The Line Is Drawn: Ordination and Sexual Orientation in the UMC". Rethink Bishop. Archived from the original on 28 April 2014. Retrieved 27 April 2014. Sacraments for the UMC include both Baptism and Eucharist. The Roman Catholic and Orthodox traditions count five more, which many Protestants, including the UMC, acknowledge as sacramental: Confession/Absolution, Holy Matrimony, Confirmation/Chrismation, Holy Orders/Ordination, and Anointing/Unction.
  12. Underwood, Ralph L. (1 October 1992). Pastoral Care and the Means of Grace. Fortress Press. p. 76. ISBN   9781451416466. The reason is simply that Wesley assumed the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer. His later comments on the priestly office substantiate this. Just as preaching in the Methodist movement was not a substitute for Holy Communion, so for Wesley class meetings did not take the place of personal confession and absolution.
  13. Morris, F.O. (1882). The Ghost of Wesley [extracts from his writings]. p. 10. Retrieved 27 April 2014.
  14. Langford, Andy (1 October 1992). The United Methodist Book of Worship. Abingdon Press. ISBN   0687035724.
  15. F. Belton Joyner Jr. (1 September 2010). The Unofficial United Methodist Handbook. Abingdon Press. p. 102. ISBN   9781426724961. Confession is an "office of the keys" (see Matthew 16:19) belong to all baptized persons, that is, anyone may confess and any believer may pronounce the word of forgiveness. A declaration of forgiveness is permanent and binding because it comes from Jesus Christ himself.
  16. Schwass, Margot (2005). Last Words: Approaches to Death in New Zealand's Cultures and Faiths. Bridget Williams Books. p. 130. ISBN   9781877242342. Occasionally, they may ask the minister to anoint them, hear their confession or absolve them of sin. (In fact, confession and absolution do not have to be done by an ordained minister: one of the cornerstones of Methodism is 'every member is a minister'.) Wherever necessary, the minister encourages the dying person to seek reconciliation with and forgiveness from family members or friends.
  17. "1996 Discipline ¶ 332". General Conference 2000. The United Methodist Church. 5. All clergy of The United Methodist Church are charged to maintain all confidences inviolate, including confessional confidences.Missing or empty |url= (help); |access-date= requires |url= (help)
  18. 1 2 Hickman, Hoyt (2014). "Prayers of Confession". Interpreter Mazine. The United Methodist Church. Archived from the original on 28 April 2014. Retrieved 27 April 2014.
  19. This Holy Mystery: A United Methodist Understanding of Holy Communion. The United Methodist Church. 1 April 2005. p. 9. ISBN   088177457X.
  20. Bishop Dr Wee Boon Hup (6 September 2013). "Must I confess my sins?". The Methodist Church in Singapore. Retrieved 27 April 2014.
  21. Richard, James William (1909). The Confessional History of the Lutheran Church. Lutheran Publication Society. p. 113. In the Lutheran Church, private confession was at first voluntary. Later, in portions of the Lutheran Church, it was made obligatory, as a test of orthodoxy, and as a preparation of the Lord's Supper.|access-date= requires |url= (help)
  22. Kolb, Robert (2008). Lutheran Ecclesiastical Culture: 1550 - 1675. Brill Publishers. p. 282. ISBN   9789004166417. The North German church ordinances of the late 16th century all include a description of private confession and absolution, which normally took place at the conclusion of Saturday afternoon vespers, and was a requirement for all who desired to commune the following day.
  23. 1 2 3 Wendel, David M. (1997). Manual for the Recovery of a Parish Practice of Individual Confession and Absolution (PDF). The Society of the Holy Trinity. pp. 2, 7, 8, 11.
  24. Lamport, Mark A. (31 August 2017). Encyclopedia of Martin Luther and the Reformation. Rowman & Littlefield Publishers. p. 406. ISBN   9781442271593.|access-date= requires |url= (help)
  25. 1 2 Wikisource-logo.svg Hanna, Edward (1911). "Penance"  . In Herbermann, Charles. Catholic Encyclopedia . 11. New York: Robert Appleton Company.
  26. 1 2 "The Virtue of Penance", Franciscan Archive
  27. "Virtues", The Roman Catholic Diocese of Altoona-Johnstown
  28. CCC §1439
  29. "Celebration of the Christian Mystery Compendium of the Catechism of the Catholic Church, 296". Vatican.va. Retrieved 2012-09-20.
  30. "Catechism of the Catholic Church, 1421". Vatican.va. Retrieved 2012-09-20.
  31. CCC §1468
  32. "Catholic Apologetics on Catholic Truth – Penance". Catholic-truth.info. Archived from the original on 2006-03-03. Retrieved 2012-09-20.
  33. CCC §1470
  34. "Celebration of the Christian Mystery Compendium of the Catechism of the Catholic Church, 302-303". Vatican.va. Retrieved 2012-09-20.
  35. "Celebration of the Christian Mystery Compendium of the Catechism of the Catholic Church, 304-306". Vatican.va. Retrieved 2012-09-20.
  36. Ronzani, Rinaldo.Conversion and Reconciliation (St Paul Communications 2007 ISBN   9966-08-234-4), p. 89
  37. "Catechism of the Catholic Church, 1459". Vatican.va. Retrieved 2012-09-20.
  38. J.A. DiNoia et al., ''The Love That Never Ends'' (Our Sunday Visitor Publishing 1996 ISBN 978-0-87973-852-5), p. 69. Books.google.com. Retrieved 2012-09-20.
  39. Rite of Penance, 6 c
  40. CCC §1460
  41. Pope Paul VI. Paenitemini, Chapter 1, February 17, 1966, Libreria Editrice Vaticana
  42. Paenitemini, Chapter III A.
  43. Paenitemini, Chapter III, 1.1.
  44. "Pastoral Statement on Penance and Abstinance", USCCB, November 18, 1966
  45. Catechism of the Catholic Church §1434
  46. CCC §1434.
  47. CCC §1438
  48. Code of Canon Law, canon 1250, Libreria Editrice Vaticana
  49. 1983 Code of Canon Law, can.1253.
  50. "Penitential Practices for Today's Catholics", USCCB, 2001
  51. Emmons, Dennis. "Honoring Christ’s sacrifice with penance every Friday", OSV Newsweekly, March 2, 2016
  52. Kent, William. "Indulgences." The Catholic Encyclopedia Vol. 7. New York: Robert Appleton Company, 1910. 14 November 2016
  53. Baba, Meher (1995). Discourses. Myrtle Beach: Sheriar Press. p. 44. ISBN   978-1880619094.

Bibliography

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