The document discusses the Sacrament of Reconciliation in the Catholic Church. It begins by explaining how Jesus healed people during his life and how the church continues this healing mission through the Sacraments of Anointing of the Sick and Reconciliation. It then provides details on the history, process, effects and requirements of the Sacrament of Reconciliation.

1. Healing both of soul and body has always
been part of the Christian concern.
During his life, Jesus spent much time
healing the sick and befriending the
sinner. The church today continues this
healing mission of Christ through the
Sacrament of the Anointing of the sick
and the Sacrament of Reconciliation.

2.  Commonly called the sacrament of
confession and penance.
 One of the seven sacraments of the
Catholic Church and sacred mysteries of the
Orthodoxy in which faithful obtain Divine
mercy for the sins committed against God
and the neighbor and are reconciled with
the community of the Church
( Vatican II, Lumen Gentium)

3. VATICAN II’s View of Confession
 Confession- stresses the importance of
acknowledging our sins while asking for God’s
forgiving grace.
 Sacrament of penance- emphasize rather the
whole process of conversion, including
contrition, repentance and satisfaction.
 Sacrament of Reconciliation- brings out the
inner relationship between being reconciled
with God and with our neighbor.

4. Marks of Sacrament
Sacraments are:
an outward sign of an inward grace
Absolution or The
forgiveness of sins
Reconciliation
that the priest
grants to the of the penitent
penitent to God

5. Purpose
RECONCILING OF MAN
TO GOD
To repent and ask for God’s
forgiveness and that grace
can be restored and resist
sins

6. What are required?
 He must be contrite – or in
other words sorry for his sins.
 He must confess those sins
fully, in kind and in number.
 He must be willing to do
penance and make amends for
his sins

7.  A good rule of the thumb is to go once
per month.
 To go to confession even if we are
aware of venial sin only.
 Frequently during lent
 Lent-40 days penitential season before
Easter

8. HISTORY OF SACRAMENT OF
RECONCILIATION
 Dates back to the New Testament
and the time of Jesus
 3 major periods in its
development
 Early Christian Penance
 Tariff penance
 Individual Confessions

9.  from Apostolic times till 6-7
century
There are 3 major phases
From the beginning of the Church till
the middle of the 2nd Century
3rd Century canonical penance
Canonical penance between 4th and 6th
Century

10. 1. From the beginning of the Church till
the middle of the 2nd Century
 All writings of that period like the
Shepherd of Hermas, Didache or
Letters of St. Ignance of Antioch - show
that grave sins were not rare among
Christians.
 Cyrille Vogel - collected a list of twelve
major sins named in the new
testament and the apostolic fathers
writings.

11. 12 Major Sins
 Impurity: adultery, fornication, pederasty,
concupiscence, impure language
 Murder
 Idolatry
 Sorcery, magic
 Avarice
 Theft
 Envies: jealousy, greed, love of vain glory,
hatred

12.  Lies:false witness, perjury,
hypocrisy, slander
 Spite: anger, rebellion, argument,
perverseness , bad temper, gossips,
insults, injustice, deceitfulness,
vanity, arrogance
 Fickleness and insanity
 Drunkenness and intemperance

13. Christians in the early communities
ways of obtaining forgiveness
 Practicing deeds of penance:
 Prayer
 Tears and prostrations
 Fasting
 Alms giving

14.  Confession was pronounced always in the
beginning of liturgies especially
Eucharist.
 After committing grave sins, he/she was
denied access to the Eucharistic table.
 He/she would do proportionate penance
 Prescribed by the head of the local
church. (ex. Bishop)
 “public penance”, wearing sackcloth and
ashes.
 Public confession.

15. 2. 3rd Canonical penance
Hippolytus of Rome
criticized the popes for
being too easy to accept
grave sinners back to the
communion of the church

16. 3. Canonical penance between
4th and 6th Century
 It was called canonical penance because
special canons were issued by regional,
local church councils on dealing with the
public penance
 Acts of ancient councils like:
 Penitents have no access to Eucharistic
communion- until bishop reconciled him
with the community of the church. (canon 29
of the council of Epaone)

17. From 7th Century till 12th-13th Century
New approach of the Christianity to the
practice of penance .
Council of Chalon-sur-Saone-- diocesan
bishop prescribed penance to a sinner as many
times as he or she would fall into sin.
 Penitential practices consist of: Confession,
Acceptance of satisfaction fixed by the priest,
and reconciliation
Penitential books were provided.

18. From 12th century onwards
In 1215 the Fourth Century of the Lateran- every catholic
Christian goes to confession at least once a year.
Council of Trent, in 1907,in lamentabili become so
standardized, priest were given list of sins with
corresponding penances prescribed by the book.
In the 20th Century during the Vatican 2- Pope John
Paul II began a fostering and renewing on this sacrament.
In 1984he issued ‘Reconciliatio et Paenitentia which
cited Mark 1:15
“Repent and Believe in the gospel”

19. PROCESS OF TOTAL CONVERSION
 Conversion on the Bible
 “conversion” – life-long process of
moving toward closer union with
Christ, our Savior in his community
 Away from sinful ways and habits
 Repentance and turning back to
God

20. OLD TESTAMENT
 3 themes
 Conversion of the heart
 Radical change in behavior
 Sharp realization that it is God
who effects true conversion

21. NEW TESTAMENT
 Jesus continued and deepened this call
to the same process
 Jesus drew sinners into a process of
conversion
Example: The parable of Prodigal son or
the Forgiving father

22.  Moral Conversion – turning away from the
self-centered pursuit of satisfying our own
egotistical needs and toward loving service of
others.
 Affective conversion- overcoming the
temptations, prejudices, exaggerated amor
propio, over sensitivity, hatred and pride.
 Intellectual conversion- understanding and
judging the basic meaning and value of ourlives
 Religious conversion- “falling in-love with
God”.

23. Breaking God’s law, or our
relationship with Him and others,
or as going against ones conscience.

24. - made up of the objective
nature, intension, circumstances.
 Sin as a moral reality is an
attitude, an action of failure to
act, or a power or force that
leads us into evil.
 Sin alienates, separates, makes
us strangers from ourselves
(intra-personal), neighbors
(inter-personal), community
(societal) and GOD.

25.  Personal sin- within ones self
 Social sin- negative moral attitudes
and acts or failure to act that are
common to a community or particular
society.
 Structural sin- refers to existing
structures that condition society in a
harmful and unjust way.

26.  Can be:
 Grave-hurt our relationship to God in a serious
way, and must be confessed in the sacrament of
Penance or Reconciliation.
 Venial-(from “venia”- pardon or forgiveness)are
excusable sin which do not involve the person’s
fundamental freedom nor lead to spiritual
death.
 Mortal- a sin which leads to death, the loss of
true or “eternal life” – “exclude from the
kingdom of God”. Turning away from God.

27.  The New rite of Penance (1973)
 3 different rites of reconciliation
 Revising the traditional rite “individual penitents”
 Several penitents with individual confession and absolution
 Several penitents with general confession and absolution
 More communal and less individualistic
 More liturgical and less legalistic
 More focus on the on-going conversion process
 Focuses on the necessity of the inner conversion of heart

28.  The priest and penitent should first prepare
themselves by prayer to celebrate the
sacrament.
 After making the sign of the cross the priest
welcomes the penitent warmly with : “may the
lord Jesus welcome you. He came to call sinners
not the just. Have confidence in Him”
 Short reading from scripture
 Penitents confession of sins and acceptance of a
penance.( priest would offer suitable counsel)

29.  The penitent prays an act of contrition and the
resolution of amendment, asking for God’s pardon.
 The priest confessor would extend his hand over the
head of the penitent and pronounce the word of
absolution:
“God the Father of Mercies,
Through the death and resurrection of his son
Has reconciled the world to Himself
And sent the Holy Spirit among us
For the forgiveness of sins;
Through the ministry of the church
May God give you pardon and peace,
And I absolve you from your sins
In the name of the Father, and of the Son,
And of the Holy Spirit.”
Penitent answers: AMEN.

30.  The basic effect is reconciliation with God and the
Christian community, the church.
 Those who by graves him have withdrawn from
the communion of love with God are called back
to the life they have lost.
 Draws strength to overcome their daily
weaknesses and gain the full freedom of the
children of God.
 Become more closely conformed to Christ and to
follow more attentively the voice of the Holy
Spirit.

31.  Is the remission of temporal punishment for
sin in response to certain prayers or
spiritual works.
 Kinds of indulgences
 Partial indulgence –removes part of the
temporal punishment due to sin
 Plenary indulgence- removes all temporal
punishment due to sin
○ Receive the Sacrament of Reconciliation
○ Receive Holy Communion

32.  TWO EFFECTS:
 It destroys our communion with God,
thus depriving us of eternal life.
 But all sin also weakens and wounds
our union with God and our relations
with others and the community
(temporal punishment).

34. GROUP 4
Jeannette F. Santiago BSPT-2
Mae Ann P. Cabaddu BSPT-2
Mark Julius Hipolito
Emil Lagaduen