As emphasized in the “Lenten Regulations and Admonitions” (cf. Catholic Herald, Feb. 5, 2005), Lent is a privileged time for celebrating the Sacrament of Penance and Reconciliation.

It is interesting to note that the Catechism of the Catholic Church places the teaching on the Sacrament of Reconciliation in the same section as the Sacrament of Anointing of the Sick. This placement underscores the fundamental purpose of the Sacrament of Penance, namely: “The Lord Jesus Christ, physician of our souls and bodies, who forgave the sins of the paralytic and restored him to bodily health, has willed that his Church continue, in the power of the Holy Spirit, his work of healing and salvation, even among her own members.” (Catechism, No. 1421)

The Catechism reminds us that the Sacrament of Penance can be described in different ways. It is called the “sacrament of conversion” because “it makes sacramentally present Jesus’ call to conversion.” It is called the “sacrament of penance,” since “it consecrates the Christian sinner’s personal and ecclesial steps of conversion, penance and satisfaction.” It is called the “sacrament of confession,” since “disclosure or confession of sins to a priest is an essential element of this sacrament.” Moreover, it is a confession of faith in the power of God’s mercy and forgiveness. It is called the “sacrament of forgiveness,” since “by the priest’s sacramental absolution God grants the penitent ‘pardon and peace.’” Finally, it is called the “Sacrament of Reconciliation,” because “it imparts to the sinner the love of God who reconciles.” (Catechism, Nos. 1423-1424)

What are the steps for making a good confession? First of all, one is to prepare oneself well. Preparation consists of calling to mind one’s sins since one’s last confession. To call to mind one’s sins, therefore, one must have a good idea of what sin is. In short, sin is any action or omission, word or thought which ruptures our communion with God and with the Church. (cf. Catechism, No. 1440) Sometimes the “examination of conscience” can be the most difficult part of the Sacrament of Reconciliation because we live at a time marked by the loss of the sense of sin. Pope Pius XII once said that “the sin of the century is the loss of the sense of sin.” (Radio Message to the U.S. National Catechetical Congress in Boston: Oct. 26, 1946) Using a guide for one’s examination of conscience, which is often based on the Ten Commandments, can be helpful in our preparation for the Sacrament of Penance.

The Rite of Penance allows for the penitent to celebrate the sacrament either anonymously or face-to-face. After the penitent enters the penance chapel or confessional and is greeted by the priest, the penitent begins by indicating how much time has transpired since the last confession. Then the penitent confesses his sins with the help of the priest-confessor. “If necessary, the priest should help the penitent to make a good confession; he should also encourage him to have sincere sorrow for his sins against God.” (Rite of Penance, No. 18)

Confessing one’s sins verbally is integral to the Sacrament of Reconciliation. (cf. Catechism, No. 1450) By confessing one’s sins verbally to the priest, the penitent “looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible.” (Catechism, No. 1455) Writing out the sins and simply handing the list to the priest-confessor departs from the Church’s official Rite of Penance and is not approved, except for hearing — or speech — impaired people.

We are required to confess all mortal sins. “Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. Indeed the regular confession of our venial sins helps us to form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit.” (Catechism, No. 1458)

After the confession of sins, the priest gives a “penance” or “satisfaction.” Although with sacramental absolution one’s sins are forgiven, “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. This satisfaction is also called ‘penance.’ ” (Catechism, No. 1459) In order to assign an appropriate penance, the confessor takes into account the penitent’s situation and the gravity and nature of the sins committed. The penance can consist of “prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear.” (Catechism, No. 1460)

After giving a penance, the priest then gives absolution, praying the formula officially approved by the universal Church. (cf. Catechism, No. 1449) with each individual penitent. General absolution is not permitted by the law of the church, except in extreme cases, such as war. Only the Diocesan Bishop is authorized to verify when the conditions are present for giving general absolution.

This Lent, I pray that all of us may take advantage of this beautiful sacrament so that we may know God’s mercy, forgiveness and healing and prepare ourselves well to journey with Christ in his suffering and death on the cross and his rising to new life at Easter.

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