The Reconciliation of Penitents
Part Two: Story Telling

Chapter 9 Contrition: General Confession of Sins

During the period of canonical penance the external penances and satisfaction accomplished by the penitent were seen as the expression of the inner conversion and contrition. When a person leaves a source of livelihood, enters the order of penitents, stands for years in front of the church asking for the prayers and forgiveness of the community, abstains from meat and alcohol and the marriage bed for a period of several years, and finally comes before the community and the pastor/bishop for reconciliation, the question is not asked as to whether the contrition which motivated these years of penance was "perfect" or "imperfect."

The system of tariff penance focused on the external expression of repentance: the "tariff" or the acts of satisfaction which were the healing remedy for the wounds of sin. Doing the penance assigned by the holy person was the important thing; we presume that these penances were motivated by sorrow for the sins committed.

At that period in history when the external penances became less severe and were often reduced to a few prayers, the concern shifted from the external acts of satisfaction to the importance of the inner attitude and motivation for repentance. Various kinds of sorrow are discussed and classified. The Council of Trent (1551) spoke of perfect contrition (which, while including the desire to go to confession, effects reconciliation even before sacramental absolution) and attrition, or imperfect contrition (which is motivated by the gravity, multitude and disgracefulness of sins, the loss of eternal happiness and the incurring of eternal damnation).

This sorrow was expressed in confession by the penitent who, after confessing the sins and receiving a penance, said an "act of contrition" in the vernacular during the time that the priest on the other side of the screen recited the formula of absolution in Latin.

The "Rite for Reconciliation of Several Penitents with Individual Confession and Absolution" calls for a public, collective expression of sorrow at this point in the ritual. The rite gives several formulas for the "General Confession of Sins". The structure of the prayer is as follows:

First, the deacon or presiding minister invites the people to acknowledge that they are sinners. For example, the minister might say: "My brothers and sisters, confess your sins and pray for each other, that you may be healed." Then all respond by saying together a general formula for confession. An example of this "general confession" would be the prayer "I confess to almighty God,..." that we sometimes use during the penitential rite at Mass.

Next the congregation might give expression to its common sinfulness and sorrow by a litany of prayers similar in form to the general intercessions which have become a familiar part of Sunday Mass. The deacon or minister would introduce the prayer. The petitions could be read by a reader or other minister and are based on the readings and the homily which have formed the basis of the liturgy of the word and the examination of conscience. The petitions ask God for forgiveness, peace, the light to know our sinfulness, the grace to be reconciled with those we have harmed by our sins, and for true conversion of heart. The congregation responds to each of the petitions with "Lord, hear our prayer", "Lord, have mercy", Lord be merciful to me, a sinner" or a similar acclamation. The rite states that an appropriate song can take the place of this litany for forgiveness.

In conclusion, all are invited to say together the Lord’s Prayer which is such an important part of this general confession that the rite directs that it is "never to be omitted". The presiding minister concludes with a prayer, for example:

Lord,
draw near to your servants
who in the presence of your Church
confess that they are sinners.
Through the ministry of the Church
free them from all sin
so that renewed in spirit
they may give you thankful praise.
We ask this through Christ our Lord.
R. Amen. (RP 54)

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Documentation

Rite of Penance

6. Followers of Christ who have sinned but who, by the prompting of the Holy Spirit, come to the sacrament of penance should above all be wholeheartedly converted to God. This inner conversion embraces sorrow for sin and the intent to lead a new life. It is expressed through confession made to the Church, due expiation, and amendment of life. God grants pardon for sin through the Church, which works by the ministry of priests.

6a. Contrition. The most important act of the penitent is contrition, which is "heartfelt sorrow and aversion for the sin committed along with the intention of sinning no more." "We can only approach the kingdom of Christ by metanoia. This is a profound change of the whole person by which we begin to consider, judge, and arrange our life according to the holiness and love of God, made manifest in his Son in the last days and given to us in abundance" (see Heb 1:2, Col 1:19 and passim; Eph 1:23 and passim). The genuineness of penance depends on this heartfelt contrition. For conversion should affect a person from within toward a progressively deeper enlightenment and an ever-closer likeness to Christ.

27. At the invitation of the deacon or other minister, all kneel or bow down and say a form of general confession (for example, the prayer, I confess to almighty God). Then they stand, if this seems useful, and join in a litany or suitable song to express confession of sins, heartfelt contrition, prayer for forgiveness, and trust in God’s mercy. Finally, they say the Lord’s Prayer, which is never omitted.

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.

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Pastoral Reflection

Because the liturgy is the expression of our understanding of Church, it is necessary that we give ritual expression to the fact that we are a repenting and repentant Church. This element of the rite is particularly important in the light of recent studies which show that we do not always appear to be a Church who can say "Lord be merciful to me a sinner." Many Americans who do not go to any church report that to them the people in church appear more like the Pharisee who prayed: I thank you Lord that I am not like these sinners (Lk 18:9-14).

When the general confession is expressed in the form of a litany, this element seems to function best when the petitions are composed in the light of this particular celebration, based on the readings and homily just heard. The national "Order of Mass" study clearly shows the dissatisfaction of the people for prepackaged petitions which have little reference to the readings or the present congregation.

The Lord’s Prayer links the celebration of the sacrament of reconciliation with the eucharist, our primary sacrament of reconciliation. Before receiving the Bread which reconciles us to God and to one another, we pray "Forgive us our trespasses as we forgive those who trespass against us."

It is desirable that the invitation to the Lord’s Prayer give the congregation a clear sign or cue to start the prayer so that the words "Our Father" can be pronounced by the entire congregation and not just by the priest.

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The Reconciliation of Penitents
Part Two: Story Telling

Chapter 9 Contrition: General Confession of Sins

Historical Survey

Documentation

Pastoral Reflection

Suggested Questions for Discussion

Historical Survey

Documentation

Rite of Penance

Pastoral Reflection

Suggested Questions for Discussion

The Reconciliation of Penitents Part Two: Story Telling

Chapter 9 Contrition: General Confession of Sins

Rite of Penance

The Reconciliation of Penitents
Part Two: Story Telling