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Part III.

1.        The third conviction, which is one that I wish to emphasize, concerns the realities or parts which make up the sacramental sign of forgiveness and reconciliation. Some of these realities are acts of the penitent, of varying importance but each indispensable either for the validity, the completeness or the fruitfulness of the sign.

2.        First of all, an indispensable condition is the rectitude and clarity of the penitent's conscience. People cannot come to true and genuine repentance until they realize that sin is contrary to the ethical norm written in their inmost being; until they admit that they have had a personal and responsible experience of this contrast; until they say not only that "sin exists" but also "I have sinned"; until they admit that sin has introduced a division into their consciences, which then pervades their whole being and separates them from God and from their brothers and sisters. The sacramental sign of this clarity of conscience is the act traditionally called the examination of conscience, an act that must never be one of anxious psychological introspection but a sincere and calm comparison with the interior moral law, with the evangelical norms proposed by the Church, with Jesus Christ himself who is our Teacher and Model of life, and with the heavenly Father, who calls us to goodness and perfection.

3.        But the essential act of Penance, on the part of the penitent, is contrition, a clear and decisive rejection of the sin committed, together with a resolution not to commit it again, out of the love which one has for God and which is reborn with repentance. Understood in this way, contrition is therefore the beginning and the heart of conversion, of that evangelical metánoia which brings the person back to God like the Prodigal Son returning to his father, and which has in the Sacrament of Penance its visible sign and which perfects attrition. Hence "upon this contrition of heart depends the truth of penance.

4.        While reiterating everything that the Church, inspired by God's word, teaches about contrition, I particularly wish to emphasize here just one aspect of this doctrine. It is one that should be better known and considered. Conversion and contrition are often considered under the aspect of the undeniable demands which they involve and under the aspect of the mortification which they impose for the purpose of bringing about a radical change of life. But we do well to recall and emphasize the fact that contrition and conversion are even more a drawing near to the holiness of God, a rediscovery of one's true identity which has been upset and disturbed by sin, a liberation in the very depth of self and thus a regaining of lost joy, the joy of being saved, which the majority of people in our time are no longer capable of experiencing.

5.        We therefore understand why, from the earliest Christian times, in line with the Apostles and with Christ, the Church has included in the sacramental sign of Penance the confession of sins. This latter takes on such importance that for centuries the usual name of the Sacrament has been and still is that of Confession. The confession of sins is required, first of all, because the sinner must be known by the person who in the Sacrament exercises the role of judge. He has to evaluate both the seriousness of the sins and the repentance of the penitent; he also exercises the role of healer, and must acquaint himself with the condition of the sick person in order to treat and heal him. But the individual confession also has the value of a sign: a sign of the meeting of the sinner with the mediation of the Church in the person of the minister; a sign of the person's revealing of self as a sinner in the sight of God and the Church, of facing his own sinful condition in the eyes of God. The confession of sins therefore cannot be reduced to a mere attempt at psychological self-liberation, even though it corresponds to that legitimate and natural need, inherent in the human heart, to open oneself to another. It is a liturgical act, solemn in its dramatic nature, yet humble and sober in the grandeur of its meaning. It is the act of the Prodigal Son who returns to his Father and is welcomed by him with the kiss of peace. It is an act of honesty and courage. It is an act of entrusting oneself, beyond sin, to the mercy that forgives. Thus we understand why the confession of sins must ordinarily be individual and not collective, just as sin is a deeply personal matter. But at the same time this confession in a way forces sin out of the secret of the heart and thus out of the area of pure individuality, emphasizing its social character as well, for through the minister of Penance it is the ecclesial community, which has been wounded by sin, that welcomes anew the repentant and forgiven sinner.

6.        The other essential stage of the Sacrament of Penance this time belongs to the confessor as judge and healer, a figure of God the Father welcoming and forgiving the one who returns: this is the absolution. The words which express it and the gestures that accompany it in the old and in the new Rite of Penance are significantly simple in their grandeur. The sacramental formula "I absolve you . . . " and the imposition of the hand and the sign of the Cross made over the penitent show that at this moment the contrite and converted sinner comes into contact with the power and mercy of God. It is the moment at which, in response to the penitent, the Trinity becomes present in order to blot out sin and restore innocence. And the saving power of the Passion, Death and Resurrection of Jesus is also imparted to the penitent as the "mercy stronger than sin and offence," as I defined it in my Encyclical Dives in Misericordia. God is always the one who is principally offended by sin– "tibi soli peccavi!" –and God alone can forgive. Hence the absolution that the priest, the minister of forgiveness, though himself a sinner, grants to the penitent, is the effective sign of the intervention of the Father in every absolution and the sign of the "resurrection" from "spiritual death" which is renewed each time that the Sacrament of Penance is administered. Only faith can give us certainty that at that moment every sin is forgiven and blotted out by the mysterious intervention of the Saviour.

7.        Satisfaction is the final act which crowns the sacramental sign of Penance. In some countries the act which the forgiven and absolved penitent agrees to perform after receiving absolution is called precisely the penance. What is the meaning of this satisfaction that one makes or the penance that one performs? Certainly it is not a price that one pays for the sin absolved and for the forgiveness obtained: no human price can match what is obtained, which is the fruit of Christ's Precious Blood. Acts of satisfaction — which, while remaining simple and humble, should be made to express more clearly all that they signify — mean a number of valuable things: they are the sign of the personal commitment that the Christian has made to God, in the Sacrament, to begin a new life (and therefore they should not be reduced to mere formulas to be recited, but should consist of acts of worship, charity, mercy or reparation). They include the idea that the pardoned sinner is able to join his own physical and spiritual mortification — which has been sought after or at least accepted — to the Passion of Jesus who has obtained the forgiveness for him. They remind us that even after absolution there remains in the Christian a dark area, due to the wound of sin, to the imperfection of love in repentance, to the weakening of the spiritual faculties. It is an area in which there still operates an infectious source of sin which must always be fought with mortification and penance. This is the meaning of the humble but sincere act of satisfaction.

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