Today there are numerous Catholics in many countries who have recourse to civil divorce and contract new civil unions. In fidelity to the words of Jesus Christ - "Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery" 158 The Church maintains that a new union cannot be recognized as valid, if the first marriage was. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same reason, they cannot exercise certain ecclesial responsibilities. Reconciliation through the Sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are Committed to living in complete continence.

In this Sacrament, the Sinner, placing himself before the merciful judgment of God, anticipates in a certain way the judgment to which he will be subjected at the end of his earthly life. For it is now, in this life, that we are offered the choice between life and death, and it is only by the road of Conversion that we can enter the Kingdom, from which one is excluded by Grave Sin. 79 In converting to Christ through Penance and faith, the sinner passes from death to life and "does not come into judgment." 80

This Sacrament reconciles us with the Church. Sin damages or even breaks fraternal communion. the sacrament of Penance repairs or restores it. In this sense it does not simply heal the one restored to ecclesial communion, but has also a revitalizing effect on the life of the Church which suffered from the Sin of one of her members. 76 Re-established or strengthened in the communion of saints, the sinner is made stronger by the exchange of spiritual goods among all the living members of the Body of Christ, whether still on pilgrimage or already in the heavenly homeland: 77

"The whole power of the Sacrament of Penance consists in restoring us to God's Grace and joining us with him in an intimate friendship." 73 Reconciliation with God is thus the purpose and effect of this sacrament. For those who receive the sacrament of Penance with contrite heart and religious disposition, reconciliation "is usually followed by peace and serenity of conscience with strong spiritual consolation." 74 Indeed the sacrament of Reconciliation with God brings about a true "spiritual resurrection," restoration of the dignity and blesSings of the life of the children of God, of which the most precious is friendship with God. 75

The confessor is not the master of God's forgiveness, but its servant. the minister of this Sacrament should unite himself to the intention and charity of Christ. 71 He should have a proven knowledge of Christian behavior, experience of human affairs, respect and sensitivity toward the one who has fallen; he must love the truth, be faithful to the Magisterium of the Church, and lead the penitent with patience toward healing and full maturity. He must pray and do Penance for his penitent, entrusting him to the Lord's mercy.

When he celebrates the Sacrament of Penance, the priest is fulfilling the ministry of the Good Shepherd who seeks the lost sheep, of the Good Samaritan who binds up wounds, of the Father who awaits the prodigal son and welcomes him on his return, and of the just and impartial judge whose judgment is both just and merciful. the priest is the sign and the instrument of God's merciful love for the Sinner.

Priests must encourage the faithful to come to the Sacrament of Penance and must make themselves available to celebrate this sacrament each time Christians reasonably ask for it. 70

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 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. Such penances help configure us to Christ, who alone expiated our Sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him." 63

Many Sins wrong our neighbor. One must do what is possible in order to repair the harm (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 himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused. 62 Raised up from sin, 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."

According to the Church's command, "after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious Sins at least once a year." 56 Anyone who is aware of having Committed a mortal Sin must not receive Holy Communion, even if he experiences deep contrition, without having first received Sacramental absolution, unless he has a Grave reason for receiving Communion and there is no possibility of going to Confession. 57 Children must go to the sacrament of Penance before receiving Holy Communion for the first time. 58

Confession to a priest is an essential part of the Sacrament of Penance: "All mortal Sins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are most secret and have been Committed against the last two precepts of the Decalogue; for these Sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly." 54

The contrition called "imperfect" (or "attrition") is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of Sin's ugliness or the fear of eternal damnation and the other penalties threatening the Sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of Grace, will be brought to completion by Sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of Grave Sins, but it disposes one to obtain forgiveness in the sacrament of Penance. 52

The doctrine and Practice of indulgences in the Church are closely linked to the effects of the Sacrament of Penance.

The forgiveness of Sin and restoration of communion with God entail the remission of the eternal punishment of Sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a Grace. He should strive by works of mercy and charity, as well as by Prayer and the various Practices of Penance, to put off completely the "old man" and to put on the "new man." 84

"Inasmuch as it is a Sacramental action of sanctification, the liturgical Celebration of marriage . . . must be, per se, valid, worthy, and fruitful." 123 It is therefore appropriate for the bride and groom to prepare themselves for the celebration of their marriage by receiving the sacrament of Penance.

Thus, just as the Sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the Sacraments of Christian initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage.

Like all the Sacraments the Anointing of the Sick is a liturgical and communal Celebration, 131 whether it takes place in the family home, a hospital or Church, for a Single sick person or a whole group of sick persons. It is very fitting to celebrate it within the Eucharist, the memorial of the Lord's Passover. If circumstances suggest it, the celebration of the Sacrament can be preceded by the sacrament of Penance and followed by the sacrament of the Eucharist. As the sacrament of Christ's Passover the Eucharist should always be the last sacrament of the earthly journey, the "viaticum" for "pasSing over" to eternal life.

The Sacrament of Penance can also take place in the framework of a communal Celebration in which we prepare ourselves together for Confession and give thanks together for the forgiveness received. Here, the personal confession of Sins and individual absolution are inserted into a liturgy of the word of God with readings and a homily, an examination of conscience conducted in common, a communal request for forgiveness, the Our Father and a thanksgiving in common. This communal celebration expresses more clearly the ecclesial character of penance. However, regardless of its manner of celebration the sacrament of Penance is always, by its very nature, a liturgical action, and therefore an ecclesial and public action. 90

Like all the Sacraments, Penance is a liturgical action. the elements of the Celebration are ordinarily these: a greeting and blesSing from the priest, reading the word of God to illuminate the conscience and elicit contrition, and an exhortation to repentance; the Confession, which acknowledges Sins and makes them known to the priest; the imposition and acceptance of a penance; the priest's absolution; a Prayer of thanksgiving and praise and dismissal with the blesSing of the priest.

An indulgence is obtained through the Church who, by virtue of the power of binding and looSing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their Sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, Penance, and charity. 89

"Penance requires . . . the Sinner to endure all things willingly, be contrite of heart, confess with the lips, and Practice complete humility and fruitful satisfaction." 49

Beneath the changes in discipline and Celebration that this Sacrament has undergone over the centuries, the same fundamental structure is to be discerned. It comprises two equally essential elements: on the one hand, the acts of the man who undergoes Conversion through the action of the Holy Spirit: namely, contrition, Confession, and satisfaction; on the other, God's action through the intervention of the Church. the Church, who through the bishop and his priests forgives Sins in the name of Jesus Christ and determines the manner of satisfaction, also prays for the Sinner and does Penance with him. Thus the Sinner is healed and re-established in ecclesial communion.

Over the centuries the concrete form in which the Church has exercised this power received from the Lord has varied considerably. During the first centuries the Reconciliation of Christians who had Committed particularly Grave Sins after their Baptism (for example, idolatry, murder, or adultery) was tied to a very rigorous discipline, according to which penitents had to do public Penance for their Sins, often for years, before receiving reconciliation. To this "order of penitents" (which concerned only certain grave Sins), one was only rarely admitted and in certain regions only once in a lifetime. During the seventh century Irish missionaries, inspired by the Eastern monastic tradition, took to continental Europe the "private" Practice of penance, which does not require public and prolonged completion of penitential works before reconciliation with the Church. From that time on, the Sacrament has been performed in secret between penitent and priest. This new practice envisioned the possibility of repetition and so opened the way to a regular frequenting of this sacrament. It allowed the forgiveness of grave sins and venial sins to be integrated into one sacramental Celebration. In its main lines this is the form of penance that the Church has practiced down to our day.

To receive Confirmation one must be in a state of Grace. One should receive the Sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense Prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act. 126

Christ instituted the Sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. the seven Sacraments touch all the stages and all the important moments of Christian life: 1 they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.

The gathering of the People of God begins with Baptism; a Church must have a place for the Celebration of Baptism (baptistry) and for fostering remembrance of the baptismal promises (holy water font). The renewal of the baptismal life requires Penance. A Church, then, must lend itself to the expression of repentance and the reception of forgiveness, which requires an appropriate place to receive penitents. A church must also be a space that invites us to the recollection and silent Prayer that extend and internalize the great prayer of the Eucharist.

The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the Sacraments. 29 There are seven Sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. 30 This article will discuss what is common to the Church's seven sacraments from a doctrinal point of view. What is common to them in terms of their Celebration will be presented in the second chapter, and what is distinctive about each will be the topic of the Section Two.

This teaching is also based on the Practice of Prayer for the dead, already mentioned in Sacred Scripture: "Therefore Judas Maccabeus] made atonement for the dead, that they might be delivered from their Sin." 607 From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. 608 The Church also commends almsgiving, indulgences, and works of Penance undertaken on behalf of the dead:

By Christ's will, the Church possesses the power to forgive the Sins of the baptized and exercises it through bishops and priests normally in the Sacrament of Penance.

It is through the Sacrament of Penance that the baptized can be reconciled with God and with the Church:

"As with other forms of consecrated life," the order of virgins establishes the woman living in the world (or the nun) in Prayer, Penance, service of her brethren, and apostolic activity, according to the state of life and spiritual gifts given to her. 464 Consecrated virgins can form themselves into associations to observe their commitment more faithfully. 465

Without always profesSing the three evangelical counsels publicly, hermits "devote their life to the praise of God and Salvation of the world through a stricter separation from the world, the silence of solitude and assiduous Prayer and Penance." 460

On her pilgrimage, the Church has also experienced the "discrepancy existing between the message she proclaims and the human weakness of those to whom the Gospel has been entrusted." 348 Only by taking the "way of Penance and renewal," the "narrow way of the cross," can the People of God extend Christ's reign. 349 For "just as Christ carried out the work of redemption in poverty and oppression, so the Church is called to follow the same path if she is to communicate the fruits of Salvation to men." 350

"Christ, 'holy, innocent, and undefiled,' knew nothing of Sin, but came only to expiate the Sins of the people. the Church, however, clasping Sinners to her bosom, at once holy and always in need of purification, follows constantly the path of Penance and renewal." 299 All members of the Church, including her ministers, must acknowledge that they are sinners. 300 In everyone, the weeds of sin will still be mixed with the good wheat of the Gospel until the end of time. 301 Hence the Church gathers sinners already caught up in Christ's Salvation but still on the way to holiness:

When, in the Ordinary's judgment, a Grave necessity arises, Catholic ministers may give the Sacraments of Eucharist, Penance, and Anointing of the Sick to other Christians not in full communion with the Catholic Church, who ask for them of their own will, provided they give evidence of holding the Catholic faith regarding these Sacraments and possess the required dispositions. 238

The Lord Jesus Christ, physician of our souls and bodies, who forgave the Sins of the paralytic and restored him to bodily health, 3 has willed that his Church continue, in the power of the Holy Spirit, his work of healing and Salvation, even among her own members. This is the purpose of the two Sacraments of Healing: the Sacrament of Penance and the sacrament of Anointing of the Sick.

Christ instituted the Sacrament of Penance for all Sinful members of his Church: above all for those who, Since Baptism, have fallen into Grave sin, and have thus lost their baptismal Grace and wounded ecclesial communion. It is to them that the sacrament of Penance offers a new possibility to convert and to recover the grace of justification. the Fathers of the Church present this sacrament as "the second plank [of Salvation] after the shipwreck which is the loss of grace." 47

Sin is before all else an offense against God, a rupture of communion with him. At the same time it damages communion with the Church. For this reason Conversion entails both God's forgiveness and Reconciliation with the Church, which are expressed and accomplished liturgically by the Sacrament of Penance and Reconciliation. 38

The seasons and days of Penance in the course of the liturgical year (Lent, and each Friday in memory of the death of the Lord) are intense moments of the Church's penitential Practice. 36 These times are particularly appropriate for spiritual exercises, penitential liturgies, pilgrimages as signs of penance, voluntary self-denial such as fasting and almsgiving, and fraternal sharing (charitable and missionary works).

Eucharist and Penance. Daily Conversion and penance find their source and nourishment in the Eucharist, for in it is made present the sacrifice of Christ which has reconciled us with God. Through the Eucharist those who live from the life of Christ are fed and strengthened. "It is a remedy to free us from our daily faults and to preserve us from mortal Sins." 35

Conversion is accomplished in daily life by gestures of Reconciliation, concern for the poor, the exercise and defense of justice and right, 33 by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of Penance. 34

The interior Penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, Prayer, and almsgiving, 31 which express Conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining Forgiveness of Sins: effort at Reconciliation with one's neighbor, tears of repentance, concern for the Salvation of one's neighbor, the intercession of the saints, and the Practice of charity "which covers a multitude of Sins." 32

Jesus' call to Conversion and Penance, like that of the prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance. 23

Christ's call to Conversion continues to resound in the lives of Christians. This second conversion is an uninterrupted task for the whole Church who, "clasping Sinners to her bosom, (is) at once holy and always in need of purification, (and) follows constantly the path of Penance and renewal." 18 This endeavor of conversion is not just a human work. It is the movement of a "contrite heart," drawn and moved by Grace to respond to the merciful love of God who loved us first. 19

It is called the Sacrament of Conversion because it makes sacramentally present Jesus' call to conversion, the first step in returning to the Father 5 from whom one has strayed by Sin. It is called the sacrament of Penance, Since it consecrates the Christian sinner's personal and ecclesial steps of conversion, penance, and satisfaction.

"Those who approach the Sacrament of Penance obtain pardon from God's mercy for the offense Committed against him, and are, at the same time, reconciled with the Church which they have wounded by their Sins and which by charity, by example, and by Prayer labors for their Conversion." 4

Interior repentance is a radical reorientation of our whole life, a return, a Conversion to God with all our heart, an end of Sin, a turning away from evil, with repugnance toward the evil actions we have Committed. At the same time it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his Grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart). 24

The fourth precept (“You shall keep holy the holy days of obligation.") completes the Sunday observance by participation in the principal liturgical feasts which honor the mysteries of the Lord, the Virgin Mary, and the saints. 85