The Reconciliation of Penitents
Part Two:  Story Telling

Chapter 11 Acts of Satisfaction/Penance

Historical Survey

From the fourth to the sixth century, the acts of satisfaction (penance) associated with the system of canonical penance were both severe and of long duration. Often entering the order of penitents to "do the penance" required the penitents to leave their occupations and means of livelihood and to work full time at expiating the sin by fasting and prayer.

The penance had to be accomplished before the penitent was reconciled. Often the penance lasted an entire lifetime and the sinner was reconciled only at the hour of death. The severity of the order of penitents together with the fact that the process could never be repeated caused some bishops to discourage (or even forbid) younger persons from entering the order of penitents until they had "sowed their wild oats" and were of an age and maturity that made falling back into sin unlikely. Many historians believe that the very severity of these penances was the reason that this ritual form of the sacrament disappeared from the liturgy of the church.

During the period of tariff penance, the emphasis was still on the satisfaction or the penance to be done. The sinner sought out someone who could read and who had a penitential (a book of penances), usually a monk. The sinner told the sin, and the other person looked up the sin in the book and read out the penance listed there. The sinner then left and carried out the penance. The doing of the penance brought about the forgiveness of the sin.

As the tariff penance evolved to the modern system, the various forms of fasting, etc. were replaced by the recitation of assigned prayers. The severity of the penances was lessened. The emphasis shifted from the acts of satisfaction, "penance", to the telling of sins, "confession". The very act of telling the sins to the priest was seen to be a difficult, humbling experience which itself served as a penance and satisfaction for sin.

During this time of transition, St. Thomas Aquinas (1225-1274) spoke of this change in severity of penance: "It seems quite right that the priest not burden a penitent with the weight of a heavy penance. A small fire would be quickly put out if many logs were piled onto it; so too it might happen that the small spark of contrition just kindled in a penitent would be put out because of the heaviness of a penance and the sinner might fall into complete despair. Thus it is better for the priest to point out to the penitent what a heavy penance ought to be imposed for his sins, but then in fact to impose something that the penitent is capable of bearing. From performing this the penitent may learn to perform the greater works of penance that the priest would not attempt to impose. The expiation of the penitent over and above what has been expressly enjoined acquires greater value in atoning for past sins by reason of that general charge the priest expresses in the words: ‘May whatever good you do profit you for the remission of sins.’ Thus it is a praiseworthy practice that many priests use these words of the longer form of absolution."

Another important change takes place as the tariff system evolves into the modern practice of confession. Whereas formerly it was the doing the penance that took away the sins, now it is the absolution of the priest that absolves the sin, and the absolution or reconciliation of the penitent takes place before the penance is accomplished. It is a new way of looking at confession, penance, and reconciliation.

In the years before the Second Vatican Council, the penance given in confession was usually the recitation of prayers: three Hail Marys for venial sins, and six Our Fathers or a rosary for mortal sins.

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Documentation

Rite of Penance

6c. True conversion is completed by expiation for the sins committed, by amendment of life, and also by rectifying injuries done. The kind and extent of the expiation must be suited to the personal condition of penitents so that they may restore the order that they have upset and through the corresponding remedy be cured of the sickness from which they suffered. Therefore, it is necessary that the act of penance really be a remedy for sin and a help to renewal of life. Thus penitents, "forgetting the things that are behind" (Phil 3:13), again become part of the mystery of salvation and press on toward the things that are to come.

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.

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Pastoral Reflection

Confessors learn in the seminary that the penances they assign in confession must be 1) proportionate to the sin, b) specific and determined (so that the penitent can tell when the penance has been accomplished), c) and possible for the penitent to do. (I was taught that a good way to see if the penance is "possible" was to ask the penitent: "Could you . . .; As a penance would you . . .")

In the years following the Second Vatican Council many confessors tried to change from assigning prayers (e.g. say six Our Fathers) to "action penances" (e.g. give up beer for a week and spend a hour on Saturday playing with your kids).

For several years after the publication of the Order of Penance, in the "Rite for Reconciliation of Several Penitents with Individual Confession and Absolution" as it is usually celebrated in American parishes, one act of penance was assigned for all those participating in the celebration of the sacrament (e.g. during the time of the individual confessions, pray that our parish may be seen as a source of reconciliation for our community). This is no longer permitted.

Today there are many ways available to us in which we can discover "penances" by which our personal baptismal commitment can be strengthened: the Sunday homily, spiritual direction, parish retreats, bible study groups, renewal meetings.

Putting Prayer into Practice

"Fasting can spiritually transform you if you accompany your fast with prayer and an attitude of openness. Going without food frees the body from the burden of digestion and allows energy to take a spiritual direction, if the mind so wills it. Eating is a baby’s first act of selfishness. Denying yourself food as an adult empties you not only of food but of ‘Self’ and gives the spirit room. On a day when you can pray, go without food for several hours, even the whole day. Take fruit juice if you feel weak. Your body may crave food, but your soul will be nourished!" (Mary Sue Taylor. Prayer for Daybreak and Day’s End. Vol 1. St. Anthony Messenger Press, 1993. p 166.)

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Suggested Questions for Discussion

Do you think the humble act of telling your sins to the priest is sufficient penance or should the priest assign another penance?

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© Copyright: Tom Richstatter, Franciscan Province of St. John the Baptist, Cincinnati Ohio, Order of Friars Minor. All Rights Reserved.  This page was created by Fr. Thomas Richstatter, O.F.M.  Every effort has been, and is being made, to acknowledge sources when the ideas are not my own.  Any failure to comply with the United States Copyright Act (Title 17, United States Code) will be corrected immediately should I become aware of it.  This site was updated on 10/07/08 .  Your comments on this site are welcome at tomrichs@psci.net.