In the past few weeks, I have begun to reflect on the practice of penance. Yes, I studied this practice while in seminary. It was discussed in my Pastoral Theology Course, under a chapter entitled “The Work of the Holy Spirit in Comfort, Admonition, and Discipline.” Frankly, I haven’t thought much about penance since then, until recently. In fact, I had a negative view of penance due to the risk, and abuses of past centuries, that our works might be viewed as cooperating with Christ’s work, to effect our salvation. It would be heresy to say our works of penance have anything to do with our salvation. Absolution, or forgiveness, is a free gift. Certainly Christ took all our sins to the cross, paying the price for our lack of faithfulness. In our corporate confession in worship, we receive forgiveness (absolution) for all our sins. That being the case, why would we consider individual confession and absolution, followed by penance?  

Saint Ambrose, speaking of two types of conversion, says, “There are water and tears: the water of Baptism and the tears of repentance.”  In worship, there is a period of silence prior to the corporate confession – a time to reflect on our sin - a time for conversion of the heart, remorse, tears of repentance. This conversion of heart is accompanied by  pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart). Without this, our individual confession becomes sterile and false – we are merely going through the motions.  

For those that are weary of just “going through the motions”, the church offers individual confession and forgiveness followed by penance. I put on my vestments and ask the penitent to join me in the sanctuary.  Standing by the font, I invite him/her to light the paschal candle. I remind them that, in confession, we return to our baptism, where we die to the power of sin and rise to new life. Moving to the altar-rail, the penitent is invited to confess those sins which are known and those which disturb or grieve him/her. I would engage the penitent in pastoral conversation, offering admonition, comfort from the scriptures, absolution, and appropriate penance. Returning to the font, I would remind them that, in baptism, they were marked and sealed with the cross of Christ forever. After dipping our fingers into the water and making the sign of the cross, I would point out the paschal candle, reminding them that they are to let their light so shine before others that all may see their good works and glorify God. It is then up to the penitent to perform the penance.

Penance includes efforts at reconciliation with one’s neighbor and the practice of charity “which covers a multitude of sins” (1 Peter 4:8). Sin wrongs our neighbor; therefore, we must do what is possible to repair the harm. Examples include returning stolen goods, restoring the reputation of someone slandered, and paying compensation for injuries.  Sin also injures the sinner and his/her relationship to God. Absolution pronounces God’s forgiveness of sin but it does not remedy all the disorders sin has caused. Raised up from sin to new life, the sinner must still recover his full spiritual health by doing something more to make amends. When viewed in this way, penance is not performed to gain favor with God or cooperate with Christ in our salvation. Rather, penance is performed as a thank offering in response to God’s grace offered in the words of absolution. Penance facilitates reconciliation between self, neighbor and God.