Priest Does Not Give Penances

[Zenith15]

I have just begun going to confession as a new Catholic and the first time I went I saw our new associate pastor who was extremely kind, guided me through it, talked with me and gave me a penance to perform--I felt very comfortable with this.

The second time I went, I saw our regular pastor, who made very few comments, absolved me rapidly, told me to say the act of contrition in the church afterwards, and gave me no penance at all. I thought it was somewhat odd, but said nothing. Saturday though when I went again to confession, it was the same thing--no penance at all, a quick absolution, and told to say the act of contrition in the church. There was no hurry by the way--very few people were there for confession and in any case I was the last in line both times.

I mentioned this to one of the Deacons and he told me that Father ______ always does things that way and never gives anyone a penance. Is that even a valid way to do reconciliation? I feel very uncomfortable.

[cappie]

Unusual to say the least...illicit but not invalid.

A. RITE FOR RECONCILIATION OF INDIVIDUAL PENITENTS

Preparation of Priest and Penitent

15. Priest and penitents should prepare themselves above all by prayer to celebrate the sacrament. The priest should call upon the Holy Spirit so that he may receive enlightenment and charity; the penitents should compare their own life with the example and commandments of Christ and then pray to God for the forgiveness of their sins.

[b]Welcoming the Penitent[/b]

16. The priest should welcome penitents with fraternal charity and, if need be, address them with friendly words. The penitent then makes the sign of the cross, saying: [i]In the name of the Father, and of the Son, and of the Holy Spirit. Amen.[/i] The priest may also make the sign of the cross with the penitent. Next the priest briefly urges the penitent to have confidence in God. Penitents who are unknown to the priest are advised to inform him of their state in life, the time of their last confession, their difficulties in leading the Christian life, and anything else that may help the confessor in the exercise of his ministry.

[b]Reading of the Word of God[/b]

17. Next, the occasion may be taken for the priest, or even the penitent, to read a text of holy Scripture, or this may be done as part of the preparation for the actual celebration of the sacrament. For through the word of God Christians receive light to recognise their sins and are called to conversion and to confidence in God’s mercy.

[b]Penitent’s Confession and Acceptance of the Penance[/b]

18. Next comes the penitent’s confession of sins, beginning with the general confession formulary, [i]I confess to almighty God[/i], if this is the custom. If necessary, the confessor assists the penitent to make a complete confession; he also encourages the penitent to repent sincerely for offences against God; finally he offers practical advice for beginning a new life, and, where necessary, gives instruction on the duties of the Christian life.

A penitent who has been the cause of harm or scandal to others is to be led by the priest to resolve to make due restitution.

[i]Next, the priest imposes an act of penance or expiation on the penitent; this should serve not only as atonement for past sins but also as an aid to a new life and an antidote for weakness. As far as possible, therefore, the penance should correspond to the seriousness and nature of their sins. This act of penance may suitably take the form of prayer, self-denial, and especially service to neighbour and works of mercy. These will underline the fact that sin and its forgiveness have a social aspect.[/i]

[b]Penitent’s Prayer and the Priest’s Absolution[/b]

19. Next, through a prayer for God’s pardon the penitent expresses contrition and the resolution to begin a new life. It is advantageous for this prayer to be based on the words of Scripture.

Following the penitent’s prayer, the priest extends his hands, or at least his right hand, over the head of the penitent and pronounces the formulary of absolution, in which[b] the essential words are[/b]: [i]I absolve you from your sins in the name of the Father and of the Son and of the Holy Spirit[/i]. As he says the final phrase the priest makes the sign of the cross over the penitent. The form of absolution (see no. 46) indicates that the reconciliation of the penitent comes from the mercy of the Father; it shows the connection between the reconciliation of the sinner and the paschal mystery of Christ; it stresses the role of the Holy Spirit in the forgiveness of sins; finally, it underlines the ecclesial aspect of the sacrament, because reconciliation with God is asked for and given through the ministry of the Church.
Proclamation of Praise and Dismissal of the Penitent

20. After receiving pardon for sin, the penitent praises the mercy of God and gives him thanks in a short invocation taken from Scripture. Then the priest bids the penitent to go in peace.

The penitent continues the conversion thus begun and expresses it by a life renewed according to the Gospel and more and more steeped in the love of God, for “love covers over a multitude of sins” (1 Peter 4:8).

[b]Shorter Rite[/b]

21. When pastoral need dictates, the priest may omit or shorten some parts of the rite but must always retain in their entirety the penitent’s confession of sins and acceptance of the act of penance, the invitation to contrition (no. 44), and the formularies of absolution and dismissal. In imminent danger of death, it is sufficient for the priest to say the essential words of the form of absolution, namely: [i]I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.[/i]