The Sacrament of Penance and Reconciliation, also known as Confession, was instituted by God, through the Church, to allow the faithful who have damaged their communion with God and the Church, through sin, to repair and reestablish that communion through God's merciful forgiveness (Catechism, 1994, para. 1440).

Although the sacrament of Penance and Reconciliation is administered by a priest, it is God and only God who forgives one's sins. Jesus, the Son of God proclaimed “The Son of man has authority on earth to forgive sins” and through His divine power declared “Your sins are forgiven”. By his divine authority Jesus transferred this authority to man so that this forgiveness of sin may continue on earth through his priest (Catechism, 1994, para. 1441).

Christ acquired for us the act of forgiveness and reconciliation at the price of His blood. Upon His resurrection from the dead He bestowed the power of absolution to His apostolic ministry. With this “ministry of reconciliation” Christ sent His apostles out on His behalf for the people to “be reconciled to God” (Catechism, 1994, para. 1442).

Jesus made clear during His public life that not only did He have the power and authority to forgive sins but also that the result of being forgiven facilitated all sinners to be reintegrated into the “community of the People of God”, from which sin had previously excluded them. A wonderful example of this is Jesus inviting sinners to sit with Him at His table; a symbol that sinners are fully welcome back into the “bosom of the People of God” through God's forgiveness (Catechism, 1994, para 1443).

Perhaps the most noted scripture addressing Jesus' conveyance of power and authority to man to for give sin can be found in His words to Simon Peter: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven”. This power was also bestowed upon the “college of apostles united to its head” (Catechism, 1994, para. 1444).

In essence, the sacrament of Penance was instituted for all members of His Church, especially those who have fallen into grave sin since Baptism. Grave sin results in the loss of baptismal grace. It is the sacrament of Penance that that allows sinners “a new possibility to convert and recover the grace of justification” (Catechism, 1994, para. 1446).

Historically, the sacrament of Penance and Reconciliation has evolved from a rigorous and deeply involved process in the first centuries to the state in which it exist today. Initially, the penance for grave sins often involved years of public retribution and sacrifice before reconciliation was granted, as deemed by the “order of penitents”. Usually repeat offenses of grave sins were not tolerated, allowing only one in a lifetime. The seventh century saw an easing of this rigid and humiliating practice with the adoption of a shortened and “private” penance and permitted repetition of the sacrament for grave offenses. This paved the way for the private sacrament of Penance and Reconciliation that the Church offers through its priest for sinners today (Catechism, 1994, para. 1447).

Despite the significant changes involving the sacrament of Penance and Reconciliation through the centuries, the core attributes of this sacrament have remained unchanged. These attributes consist of two essential elements. They are: the acts of man, through contrition, confession and satisfaction, undergo conversion through the action of the Holy Spirit; and God's action via the Church's intervention. The priest forgives sins in the name of Jesus Christ and then joins the sinner in satisfaction, penance and prayer providing a healing and therefore reestablishes him in ecclesial communion with God and the Church (Catechism, 1994, para. 1448).

The Latin Church breaks down the formula of absolution into it's essential components. Forgiveness originates with the Father through His mercies and reconciliation of sinners is obtained through the Passover of His Son and through the gift of His Holy Spirit. This is all obtained through prayer and ministry of the Church (Catechism, 1994, para. 1449).  

The penitent is required to willingly seek forgiveness of his sins. By this he must gbe contrite of heart, confess with his lips and practice complete humility and fruitful satisfactionh (Catechism, 1994, para. 1450).  

Contrition must come first and requires gsorrow of the soul and detestation for the sin committed, together with the resolution not to sin again (Catechism, 1994, para. 1451). gPerfecth contrition is born out of the love for God, remits venial sins and obtains forgiveness for mortal sins, provided there is firm resolution to seek the sacrament of Penance as soon as possible. gImperfecth contrition is born out of fear of eternal damnation and recognition of the ugliness of the sin. This inferior form of contrition requires the sacrament of Penance for the forgiveness of grave sins. Contrition should be in concert with an examination of conscience prior to the confession of sins (Catechism, 1994, para. 1452-1454).  

The confession of sins is a liberating process, allowing the sinner to consciously take ownership of his sins, express his guilt and then dispose of the through God's forgiveness, thereby opening himself back up to God and to the communion of the Church. This confession must be made to a priest as he is an essential component of the sacrament of Penance. In addition, all sins that are remembered must be confessed, otherwise the presentation of the confessed sins for forgiveness, through divine mercy, are not received. Confession should be sought at least once a year and any mortal sin must be confessed prior to receiving communion (Catechism, 1994, para. 1455-1458).  

As we in society are tasked with making retribution for the wrongs we commit within our communities, the same applies in our spiritual lives as we are tasked with gmaking satisfaction forh our confessed sins. This gsatisfactionh is obtained through gpenanceh. The priest determines an appropriate penance based on the gravity of the sins. Once our penance is completed our sins are forgiven once and for all (Catechism, 1994, para. 1459-1460).

References

Catechism of the catholic church. (1994). New York, NY: William H. Sadlier, Inc.