the priest, minister of divine mercy - Congregation for the Clergy

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The effects of the grace of the sacrament are: reconciliation withGod (restoration of peace and friendship with Him), reconciliationwith the Church (reintegration with the communion of saints) andreconciliation with self (unification of one’s own heart). As a consequence,the penitent “is reconciled with his brethren whom he has insome way offended and wounded. He is reconciled with the Church.He is reconciled with all creation”. 3833. The dignity of the penitent emerges in the sacramental celebrationin which he manifests his sincerity of his conversion and hissorrow. In effect, he is reintegrated “in the celebration of the sacramentby his acts which are completed by the words of absolutionpronounced by the priest in Christ’s name. 39 Thus, we can say that “theChristian, as he experiences the mercy of God in his life and proclaimsit, celebrates with the priest the liturgy of the Church which is continuallyconverted and renewed. 4034. The celebration of the sacrament actualizes a history of gracethat derives from the Lord. “Down through history in the constantpractice of the Church, the ‘ministry of reconciliation’ (2 Cor 5:18),conferred through the Sacraments of Baptism and Penance, has alwaysbeen seen as an essential and highly esteemed pastoral duty ofthe priestly ministry, performed in obedience to the command ofJesus”. 4135. It is a “sacramental” journey, an efficacious sign of grace,which forms part of the sacramentality of the Church. It is also thejourney spelled out in the Our Father in which we ask for forgivenesswhile offering our pardon. This experience of reconciliation gives riseto a desire for peace for all mankind in the penitent’s heart: “Christianslong for the entire human family to call upon God as ‘Our Father!’”. 4238Catechism of the Catholic Church, n. 1469; cf. JOHN PAUL II, Post-Synodal ApostolicExhortation Reconciliatio et Paenitentia (2 December 1984), 31, V: l.c., 265.39RITUALE ROMANUM – Ordo Paenitentiae (2 December 1973), Praenotanda 11:editio typica (1974), pp. 15-16.40Ibid.41JOHN PAUL II, Apostolic Letter, given Motu proprio, Misericordia Dei (7 April2002): l.c., 452.42BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 79.18
3.Some practical guidelinesThe ministry of awakening the proper dispositions in the penitent36. From the Church’s earliest history, reconciliation and penanceor “conversion” has assumed different forms of expressions and takesplace at different times: the celebration of the Eucharist, special liturgicalseasons (such as Lent), examination of conscience, filial prayer,almsgiving, sacrifice, etc. However, the really privileged moment forreconciliation and penance or conversion is with the celebration ofthe Sacrament of Penance or Reconciliation which, on the penitent’spart, consists in contrition, confession, and satisfaction and which, onthe priest’s part, entails absolution and an invitation to greater opennessto God’s love.37. The clear, simple and integral confession of one’s own sinsrestores communion with God and with one’s neighbours, especiallyin the ecclesial community. “Conversion” as a return to followingGod’s will, implies sincere repentance on the part of the penitent andthus an acknowledgement and disposition to amend one’s own life.Accordingly, one’s life is reoriented on the journey of love towardsGod and one’s neighbour.38. The penitent, in the presence of the Risen Christ in the sacrament(and in its minster), confesses his own sins, expresses his ownsorrow and commits himself to amend his life. The grace of the Sacramentof Penance is the grace of forgiveness which reaches to the veryroot of all sins committed after Baptism and heals our imperfectionsand deviations by imparting to the Christian the strength of “conversion”or the strength to be more open to the perfection of love.39. The external gestures by which we give expression to an interiorpenitential disposition are multiple: prayer, almsgiving, sacrifice,the sanctification of liturgical times, etc. But “daily conversionand penance find their source and nourishment in the Eucharist”. 43In the celebration of the Sacrament of Penance we experience thatreturn journey described by Jesus in the parable of the prodigal son:43Catechism of the Catholic Church, n. 1436.19
Page 1: CONGREGATION FOR THE CLERGYTHE PRIE
Page 9 and 10: the Holy Spirit. If you forgive the
Page 11 and 12: serve each day the cause of reconci
Page 13 and 14: ived at his parish, few approached
Page 15 and 16: 2. Fundamental approachThe nature o
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Page 21 and 22: it is certainly true that personal
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Page 25 and 26: fraternal and paternal function of
Page 27 and 28: disaffection towards this sacrament
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Page 31 and 32: Christ. This is always Trinitarian:
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Page 35 and 36: seeking God’s will. Without a sin
Page 37 and 38: a need to seek out guidance so as t
Page 39 and 40: It is helpful to follow a plan that
Page 41 and 42: tion and Christian mysticism which,
Page 43 and 44: 103. The spiritual director should
Page 45 and 46: has as its fulcrum “unity of life
Page 47 and 48: Spiritual direction in the consecra
Page 49 and 50: this spirit is prayer too. We are a
Page 51 and 52: Spiritual counsel is inspired by th
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Page 57 and 58: As was the always the case in the i
Page 59 and 60: SUBJECT INDEXAbsolution of sins: 36
Page 61 and 62: History of spiritual direction: 64-
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Page 65 and 66: APPENDIX IEXAMINATION OF CONSCIENCE
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APPENDIX IIPRAYERSORATIO SACERDOTIS
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the priest, minister of divine mercy - Congregation for the Clergy

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