The Grace of Penance: Embracing Confession in the Light of Christ's Sacrifice

In the heart of Christian theology, the sacrifice of Jesus Christ stands as the cornerstone of our salvation. His words on the cross, "It is finished" (John 19:30), affirms that His atoning work for our sins was complete. While Jesus' work, as requested by the Father, is complete or "finished," our work has really just begun. Yet, the question arises within our Christian community, particularly among our Protestant brethren: If Christ's sacrifice is all-sufficient, why, then, is there a need for confession and penance?

The Biblical Foundation of Confession

The practice of confession is biblically grounded and is not an invention of later ecclesiastical tradition. In the Gospel of John, we read a post-resurrection appearance where Jesus imparts a significant authority to His disciples: "If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained" (John 20:22-23). This directive from Christ is not symbolic; it is a literal entrusting of the ministry of reconciliation to His apostles, a ministry that has been handed down through the ages in the Catholic Church.

Furthermore, James 5:16 exhorts believers to "confess your sins to one another and pray for one another so that you may be healed." This verse underscores the communal aspect of confession, which is not only about personal unburdening but also about the healing that comes from being integrated into the Body of Christ.

Christ also gave full apostolic authority to Peter, which continues to be handed down from Christ to the apostles and their successors. One should also note that Jesus gave full authority over the church and its community to Peter, the first Pope, who was given this authority by Christ himself, to not only lead and guide the church with authority but to also forgive the sins of its members.

In Matthew 16:15-20

¹⁵ He said to them, ?But who do you say that I am??

¹⁶ *Simon Peter replied, ?You are the Messiah, the Son of the living God.?

¹⁷ Jesus said to him in reply, ?Blessed are you, Simon, son of Jonah. For flesh and blood* has not revealed this to you, but my heavenly Father.

¹⁸ And so I say to you, you are Peter, and upon this rock, I will build my church, * and the gates of the netherworld shall not prevail against it.

¹⁹ I will give you the keys to the kingdom of heaven. * Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.?

²⁰ Then he strictly ordered his disciples to tell no one that he was the Messiah.?

The Historical Continuity of Confession

The early Church Fathers wrote extensively on the necessity and practice of confession, demonstrating that this was not a later addition to Church practice. For instance, the Didache, a first-century Christian document, instructs believers to confess their sins before partaking in the Eucharist. By the second and third centuries, notable Church Fathers like Tertullian and Hippolytus affirmed the practice of confessing sins is a part of the life of the Church.

The Need for Penance Despite Christ's Sacrifice

Christ's sacrifice does indeed cover all our sins, past, present, and future. However, the call to confession and penance is not a declaration of the insufficiency of His sacrifice but rather an affirmation of our ongoing need to apply His redemptive work to our lives. When we sin, we do not undo the work of Christ; we distance ourselves from its benefits. Confession is the means by which we realign ourselves with Christ's righteousness, acknowledging our failings and receiving His mercy anew.

The Role of the Ordained Priest

In the Catholic tradition, the priest serves as a representative of Christ, an embodiment of the Church's apostolic authority to forgive sins. This is not to overshadow Christ's unique mediatorial role but to participate in it as ordained by Christ Himself. The ordained priest, through the apostolic succession that Christ himself gave us, carries the authority that Christ imparted to His apostles, a historical and spiritual continuity that bridges our confession with the early Church's practices. This, in fact, secures the church's longevity through the apostolic succession that was established.

Why Confession Matters

Confession to a priest is an act of humility, acknowledging that we cannot overcome sin alone. It is a sacramental encounter where we do not just speak into the void but receive the words of absolution, knowing that "where two or three are gathered in my name, there am I among them" (Matthew 18:20). The Catholic ordained priest, acting persona Christie in this sacrament, we find a structured means to receive the healing graces of the root causes of our sins and to be restored in fellowship with God and His Church where we are reminded of the efficacy of Christ's sacrifice for us.

Conclusion

In conclusion, while it is true that Christ's sacrifice is all-sufficient, penance and confession are the means by which we personally appropriate that gracious gift. They are not additions to Christ's work but the biblically instituted channels for its continuous application in our lives. As part of the Sacrament of Penance, confession to a priest is not a human invention but a divine provision deeply rooted in Scripture and Christian tradition, meant to draw us closer to the heart of God's unending mercy and love. The untold graces that God grants us under this sacrament are worth noting.

What Does the Catechism of the Catholic Church Say About Penance and Reconciliation

The Catechism articulates that the Sacrament of Penance and Reconciliation is one of the two sacraments of healing; the other is the Anointing of the Sick (CCC 1420-1421). The sacrament is instituted by Christ and intended to convert Christians who have distanced themselves from God by sin (CCC 1422-1423).

It explains that through Baptism, the first sacrament of faith, a believer is cleansed of original sin and all personal sins. However, the need for conversion continues throughout one's life, and this sacrament is a means for us to continue to turn away from sin and back to God (CCC 1426).

The Sacrament of Penance includes four elements:

1) Contrition (sorrow for sin),

2) Confession (disclosure of sins),

3) Penance (specific actions to make amends), and

4) Absolution (the prayer by which a priest, through the power given to the Church by Christ (in John 20), pardons a repentant sinner) (CCC 1422-1432).

Graces of the Sacrament of Penance

According to the Catechism, the graces of the Sacrament of Penance are numerous:

Reconciliation with God - The penitent is reconciled with God; therefore, the estrangement caused by sins is overcome. The grace of God is restorative, and the sacrament brings forgiveness of sins and restoration of God?s grace (CCC 1468).

Reconciliation with the Church - Sin not only damages our relationship with God but also with the Church (our community of fellow Christians). The sacrament reconciles us with the Church, repairing or restoring the bonds of communion (CCC 1469).

Spiritual Consolation - Confession and the absolution that follows provide a profound sense of spiritual relief and consolation. It is often accompanied by peace and serenity of conscience (CCC 1468).

Remission of Punishment for Sin - Through penance, one receives the remission of the eternal punishment incurred by mortal sins and at least partial remission of temporal punishments resulting from sin (CCC 1496).

Spiritual Strength - The grace of this sacrament grants strength to resist temptation and sin in the future, fortifying the penitent in the spiritual battle (CCC 1496).

Increase of Spiritual Maturity - By facing up to one?s sins, accepting responsibility, and humbling oneself before God, the sacrament fosters spiritual maturity and growth in virtue (CCC 1496).

Renewed Zeal - The sacrament renews the zeal of the faithful in the practice of the Christian life and their evangelical mission to be witnesses of Christ (CCC 1468).

Restoration of Merits - The merits and virtues of the Christian life lost through sin are restored through the grace of the sacrament (CCC 1468).

Removal of the 'Second Death' - In the case of grave sin, the sacrament removes the threat of eternal death, known as the "second death" (CCC 1470).

The Catechism emphasizes the necessity of the sacrament for salvation for those who have fallen into grave sin after Baptism. It is considered a gift of God?s boundless mercy, a recognition that human beings need ongoing forgiveness throughout their lives (CCC 1427).

By partaking in this sacrament, the faithful are invited to a deeper communion with God, realizing the fullness of the transformation that Christ?s death and resurrection offer to humanity.

One last stumbling block for many of my protestant brothers and sisters?

According to the Catechism of the Catholic Church, the concept of "making amends" in the context of the Sacrament of Penance and Reconciliation " is closely related to the idea of penance and reparation for sins. This practice does not negate the efficacy of Christ's atonement but is a part of the Christian's journey of conversion and sanctification, which involves a personal and communal dimension of sin and forgiveness.

The Catechism explains that while Christ's sacrifice is indeed all-sufficient for the redemption of humanity, the life of a Christian involves a continual process of turning back to God, which includes both the interior conversion of the heart as well as external acts of penance. These acts of penance or "satisfaction" are not meant to "payback" the value of Christ's sacrifice?since this is impossible?but rather to rectify the disorder introduced by the sin and to cultivate habits that resist future temptations.

The question then becomes: If Christ died for all our sins, and truly, all is forgiven, why must we ?make amends? for these sins we have committed?

The Catechism on Making Amends and Satisfaction

The Catechism states:

"1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm committed. (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner and his relationships with God and neighbor.

Absolution takes away sin but does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his total 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.'"

Additionally, the Catechism articulates:

"1460 The penance the confessor imposes must take into account the penitent's personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It may 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. Such penances help configure us more closely to Christ, who alone expiated our sins once and for all. They allow us to become co-heirs with the risen Christ, provided we suffer with him."

Therefore, "making amends" or doing penance is a way for the faithful to participate in the redemptive suffering of Christ. It is a tangible expression of one's repentance and a concrete means of repairing the breach caused by sin. It is also a way to restore the balance disrupted by our wrongdoing and to contribute to personal and communal healing.

In essence, the sacramental penance is not about duplicating Christ's redemption but about living it out in one's daily life, manifesting a sincere conversion, and reorienting oneself towards God and neighbor. It is a path to sanctification, helping the believer to grow in virtue and to avoid sin in the future.