What do you call this Sacrament?


#1

I call the sacrament where I tell a priest my sins and he absolves me the sacrament of… [poll type=regular]

  • Confession
  • Penance
  • Reconciliation

0 voters


#2

All of these but mostly I say Confession.


#3

The correct answer is “All of the above”

The mistake is when we partake of none of the three.


#4

If I say “Sacrament of”, then I use “reconciliation”. Otherwise, I use confession.


#5

I say confession mostly in common chat ie. I’m going to confession. I’d probably never say the sentence you put down as it is extremely formal and I dont have any occasion to talk so formally … but if I did I’d say reconciliation as neither other word fits. I refer to what the priest tells me to do as penance and or what I do myself as penance for my sins. I dont think the sacrament itself can be called penance, only it’s outcome… though I guess it depends on how nervous you are :wink:


#6

I usually say Confession, but that’s just what I’m used to.


#7

I just say “confession” in common parlance. If I’m writing some formal tome (like a CAF post :face_with_monocle:) I’d probably say “sacrament of penance.”


#8

I say “We’re going to Confession” in casual conversation, but if I’m writing/teaching, I’ll use the more formal “Sacrament of Reconciliation”.


#9

I’m with the majority above…Confession normally in casual conversation.

If I’m being formal it’s the Sacrament of Reconciliation.


#10

I say Confession.
Penance is something you do after Confession.


#11

Thanks. Look like a fun question.

In where I came from, Penance would be the official reference to this Sacrament.

Confession is an informal way of referring to it and Reconciliation has a theological connotation to it.


#12

It is the Sacrament of Reconcilliation. Official name


#13

I know the official name is “Reconciliation”, but Catholics say “I’m going to confession” just like they say “I’m praying to Saint X”. It’s Catholic-speak.

Nobody other than a priest giving a formal talk has ever called it “Reconciliation”. I’m willing to bet there are Catholics who don’t even know it’s named that or what the word means.


#14

The answer is, “All of the above.”


#15

Yes, the answer should be “All three”

“Confession” is the physical act of telling and discussing your sins to God/the Priest.
“Penance” comprises the prayers usually said afterwards.
“Reconciliation” is the entire process of unloading your conscience.


#16

According to the Catechism of the Catholic Church:

PART TWO
THE CELEBRATION OF THE CHRISTIAN MYSTERY

SECTION TWO
THE SEVEN SACRAMENTS OF THE CHURCH

CHAPTER TWO
THE SACRAMENTS OF HEALING

ARTICLE 4
THE SACRAMENT OF PENANCE AND RECONCILIATION

I. WHAT IS THIS SACRAMENT CALLED?

1423 It is called the sacrament of conversion because it makes sacramentally present Jesus’ call to conversion, the first step in returning to the Father5 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.

1424 It is called the sacrament of confession, since the disclosure or confession of sins to a priest is an essential element of this sacrament. In a profound sense it is also a “confession” - acknowledgment and praise - of the holiness of God and of his mercy toward sinful man.

It is called the sacrament of forgiveness, since by the priest’s sacramental absolution God grants the penitent "pardon and peace."6

It is called the sacrament of Reconciliation, because it imparts to the sinner the live of God who reconciles: "Be reconciled to God."7 He who lives by God’s merciful love is ready to respond to the Lord’s call: "Go; first be reconciled to your brother."8


#17

I usually refer to it as Confession both in English and in French.


#18

A multifaceted Sacrament, praise be to God.

And the next section.

http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c2a4.htm

II. WHY A SACRAMENT OF RECONCILIATION AFTER BAPTISM?

1425 "You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God."9 One must appreciate the magnitude of the gift God has given us in the sacraments of Christian initiation in order to grasp the degree to which sin is excluded for him who has "put on Christ."10 But the apostle John also says: "If we say we have no sin, we deceive ourselves, and the truth is not in us."11 And the Lord himself taught us to pray: "Forgive us our trespasses,"12 linking our forgiveness of one another’s offenses to the forgiveness of our sins that God will grant us.

1426 Conversion to Christ, the new birth of Baptism, the gift of the Holy Spirit and the Body and Blood of Christ received as food have made us “holy and without blemish,” just as the Church herself, the Bride of Christ, is "holy and without blemish."13 Nevertheless the new life received in Christian initiation has not abolished the frailty and weakness of human nature, nor the inclination to sin that tradition calls concupiscence, which remains in the baptized such that with the help of the grace of Christ they may prove themselves in the struggle of Christian life.14 This is the struggle of conversion directed toward holiness and eternal life to which the Lord never ceases to call us.15

We commonly call it the Sacrament of Reconcilliation now as the focus is now on Reconcilliation with God, accepting God’s love again, saying yes to that love.

The focus has shifted away from penance and a Sacrament of trial into one of reconciling with God.


#19

is not found in the CCC. What is:

IV. INTERIOR PENANCE

1430 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

1431 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

1432 The human heart is heavy and hardened. God must give man a new heart.25 Conversion is first of all a work of the grace of God who makes our hearts return to him: "Restore us to thyself, O LORD, that we may be restored!"26 God gives us the strength to begin anew. It is in discovering the greatness of God’s love that our heart is shaken by the horror and weight of sin and begins to fear offending God by sin and being separated from him. The human heart is converted by looking upon him whom our sins have pierced:27

Let us fix our eyes on Christ’s blood and understand how precious it is to his Father, for, poured out for our salvation it has brought to the whole world the grace of repentance.

1433 Since Easter, the Holy Spirit has proved "the world wrong about sin,"29 i.e., proved that the world has not believed in him whom the Father has sent. But this same Spirit who brings sin to light is also the Consoler who gives the human heart grace for repentance and conversion.30


#20

V. THE MANY FORMS OF PENANCE IN CHRISTIAN LIFE

1434 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

1435 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

1436 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

1437 Reading Sacred Scripture, praying the Liturgy of the Hours and the Our Father - every sincere act of worship or devotion revives the spirit of conversion and repentance within us and contributes to the forgiveness of our sins.

1438 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).

1439 The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father:37 the fascination of illusory freedom, the abandonment of the father’s house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father’s generous welcome; the father’s joy - all these are characteristic of the process of conversion. The beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart Of Christ Who knows the depths of his Father’s love could reveal to us the abyss of his mercy in so simple and beautiful a way.


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