And the prayer offered in faith will make the sick person well; the LORD
will raise them up. If they have sinned, they will be forgiven. Therefore,
confess your sins to each other and pray for each other so that you may be
healed. The prayer of a righteous person is powerful and effective. Elijah
was a human being, even as we are. He prayed earnestly that it would not
rain, and it did not rain on the land for three and a half years.
James 5, 15-17

The Sacrament of Reconciliation, which is also known as Confession, involves Catholics reflecting on their sins (examination of conscience), making a resolution to avoid committing those sins in the future (the desire for amendment), confessing their sins to a validly ordained priest, and performing the penance assigned to them by the priest. The aim of confessing their sins is to repair their broken relationship with God, and to receive sanctifying grace that can heal their souls, thus allowing them to enter into communion with the Church. When faithful Catholics confess their sins, they obtain absolution for the sins they committed against God and their neighbor.

Catholics go for Confession to confess all the sins they remember committing and acknowledge them in their conscience. To make a valid confession, they must confess all the mortal or "deadly" sins (1 Jn 5:17) they have committed since their last confession, including any habitual sins. The Church requires that Catholics confess at least once a year, preferably during Easter, but encourages them to receive the sacrament regularly and as often as needed due to mortal sin.

According to the Catechism of the Catholic Church, the sacrament of confession is also known as the "sacrament of conversion", as it brings us closer to Jesus and helps us to return to the Father by changing our ways. Additionally, it is referred to as the "sacrament of penance" because it is a personal and communal step towards conversion, penance, and satisfaction. The sacrament is also known as the "sacrament of forgiveness" because God pardons and brings peace to the soul of the penitent through the priest's absolution. The sacrament of confession is primarily known as the "sacrament of confession" and the "sacrament of reconciliation" because it allows us to confess our sins to God, recognizing His mercy and restoring our relationship with Him and our neighbor (CCC 1423-24).

Jesus invites us to undergo a conversion, which is a crucial component of his message about the kingdom of heaven. According to the Catechism of the Catholic Church, Baptism is the primary place for this initial and basic conversion. By having faith in the Gospel and being baptized, we renounce evil and obtain salvation, which involves the forgiveness of all our sins and the gift of a new life (1427). As per 1 Corinthians 6:11, we are "washed, sanctified, and justified" when we are baptized. However, though we are cleansed and given new life in the Spirit, the weakness and fragility of our human nature remain, along with our inclination to sin (concupiscence). Therefore, we must depend on the grace of final perseverance from the moment of our baptism.

Catholics believe that Christians need to continuously convert themselves to Christ's teachings. They call this process "second conversion," which is an ongoing task for the Church. The Church is considered holy but always in need of purification, and it continuously follows the path of penance and renewal. Conversion is not merely a human effort, but it is a movement of a contrite heart that is drawn and motivated by grace to the merciful love of God who loved us first (1428). This endeavor requires constant effort and is a central part of the Catholic faith.

The true conversion is the conversion of the heart, also known as interior conversion. Without this, acts of penance are fruitless and serve no purpose. External observances are also unproductive if they are not produced by a conversion of the heart. However, interior conversion calls for an expression of visible signs, gestures, and works of penance, such as fasting and mortification, since actions speak louder than words. The Catholic Church has taught since ancient times that interior repentance is a radical reorientation of our entire life, a return to God with all our heart, and an end to sin (1430).

Interior conversion is the process of turning away from evil and feeling repugnance towards the sins we have committed, as baptized Christians. It involves the desire and resolution to change one's life and continue to grow in holiness despite occasional backsliding. Doing penance is fruitful when it's accompanied by a conversion of heart, which brings about a salutary pain and sadness. This conversion is driven by the desire to restore the equity of justice in our relationship with God (1431).

Penance is a process that requires us to feel sorrow and regret for our sins. This feeling of heaviness is brought about by God's grace, and it transforms our hearts of stone into hearts of flesh. God takes the first step by helping us return to Him, but we must also cooperate with His grace (Lam 5:21). With the help of God's Spirit, we can be renewed and moved to confess our sins and make reparations. These acts of reparation are ultimately the work of the Holy Spirit, whom we receive in baptism. The Holy Spirit helps us to understand the gravity of our sins and the importance of not offending God (1432). Our love for God is what purifies us of all sin. If we truly love God, we will demonstrate this love by doing acts of penance that restore justice to our relationship with Him.

Christ instituted the Sacrament of Penance for all members of his Church who have committed sins, especially those who have committed grave sins after their baptism. Mortal sins cause us to lose the sanctifying grace we received during baptism. The sacrament of Penance provides an opportunity to convert and regain the grace of justification. However, the sacrament of Reconciliation is incomplete without penitential and restorative acts. Such acts are necessary for complete reconciliation with God (commutative justice). Therefore, the essential elements of the sacrament of forgiveness and reconciliation are "contrition, confession, and satisfaction" (1446-1449).

According to the Catholic Church, the ministry of reconciliation was entrusted to the apostles by Christ. The Bishops, who are their successors, and the priests, who are their collaborators, continue to exercise this ministry. Under the sacrament of Holy Orders, bishops and priests have the power to forgive all sins in the name of the Father, Son, and Holy Spirit (1465). The priest fulfills the ministry of the "Good Shepherd" by performing the Sacrament of Reconciliation or Penance, seeking out the lost sheep, binding wounds like the Good Samaritan, welcoming the prodigal son on his return, and acting as a just and impartial judge, whose judgment is both just and merciful. The priest serves as a sign and instrument of God's merciful love for the sinner (1464).

The role of the confessor is not to be the master of God's forgiveness, but rather its servant. The priest must align himself with the intention and love of Christ to guide others towards forgiveness (1466). Through the sacrament of Holy Orders, bishops and priests are granted the authority to act as representatives of Christ in persona Christi. They are invested with the power to sanctify, teach, and govern the members of Christ's body, which is the Church. This incorporation into the person of Christ, who is the Head of the Church, is made possible through the grace of the sacrament.

The Sacrament of Reconciliation is one of the most effective sacraments of the Church. Despite the minister of the sacrament possibly being depraved and sinful, the penitent is forgiven of their sin and restored to the life of grace. The power of the sacrament does not come from the righteousness of the minister, but from Christ through the Holy Spirit. The priest acts as a covenantal mediator, similar to how Moses pleaded with God to forgive the Israelites' sin when they built and worshiped the golden calf. Essentially, mortal sin is an act of idolatry, as the sinner prioritizes their disordered desires over the will of God.

According to St. Paul, we should show respect to those who work hard among us and are in charge of us. We should also value and appreciate them because of their efforts (1 Thess 5:12-13). The Sacrament of Reconciliation is as powerful as any other sacrament, including Baptism, because the true minister is always Christ. The Catholic ministers work through Christ, our High Priest, and all seven sacraments operate ex opere operato, meaning that they are effective by the very act of performing them.

Jesus granted his apostles the authority to forgive sins. Before his ascension into heaven, he said to them, "As the Father sent me, so I send you" (Jn 20:21). Just as Christ was sent by the Father to forgive sins, our Lord commissioned his apostles and their ordained successors to forgive sins in his name. According to the gospel, Jesus breathes on his apostles and gives them the power to "forgive and retain" sins (Jn 20:22-23). The phrase "the sins of any" refers to the personal sins of individuals. From this, we can infer that the penitent must first confess their sin to an apostle or successor in the priesthood ministry before their sin can be forgiven or retained, judging by the genuineness of conversion. Although he is a divine Person, Jesus forgave sins in his humanity through the power invested in him by his heavenly Father. He did this to convince the scribes and Pharisees that he had the authority to forgive sins, even though he is not the Father (Mt 9:6; Mk 2:10; Lk 5:24).

According to Christian teachings, Jesus gave the authority to forgive sins to his apostles, who then conferred this authority to their successors in the ministry. St. Paul forgave sins as a minister, acting in the person of Christ, and was empowered to do so through his ordination (as described in 2 Corinthians 2:10). The responsibility of administering the sacrament of reconciliation was given to the Church's ambassadors, who were formally commissioned through the laying on of hands, as described in 2 Corinthians 5:18. In Acts 13:3, Paul and Barnabas received the Holy Spirit, and in Acts 14:23, Paul established ordained priests in every place he visited on his first mission through Asia Minor. Finally, in 1 Thessalonians 5:12-13, Paul instructs the people to obey their religious authorities.

The apostles, and therefore their appointed successors in the priestly ministry, were given the power to “bind and loose” (Mt 18:18). The authority to bind and loose included administering and removing the temporal penalties due to sin. As Jews, the apostles would have understood this, for it was the power that the priests in the Temple had until then, which included defining divine revelation. Jesus ordained the apostles as priests at the Last Supper by performing the Levitical ordination ritual of washing feet (Jn 13:1-20). Jesus told Peter he couldn’t have a share in his priesthood or part of him (in persona) unless he allowed our Lord to wash his feet after he objected to this. Peter then replied, ” Lord, not my feet only, but also my hands and my head” to complete the ancient Judaic ordination ceremony.

The washing of the head and hands was included in the Levitical ordination ceremony. Still, Jesus is recorded as focussing on the washing of feet which symbolized humility and service in the ministry. Amid the “consecration” of Aaron and his sons, Moses “washed them with water” (Lev 8:6-10). We also see Aaron and his sons washing their hands and feet (Exodus 40:30-32). Moreover, the mention of having a “part” (meros) in John 13:8 recalls the priestly Levites having their portion (meris) in the LORD or in persona (Num 18:20; Deut 10:9, LXX).

Jesus concluded the Last Supper by instructing his apostles to follow in his footsteps and serve with humility and loyalty. He emphasized that those who receive and accept his messengers would also receive him and his Father. This act of transferring his priestly authority to his apostles allowed them to act in his name and dispense his grace. This authority also enabled them to ordain Matthias, Paul, Barnabas, and others, creating an unbroken chain of apostolic succession through the Sacrament of Holy Orders in the Catholic Church. This practice has continued to this day, with each successive generation passing on the authority through the laying on of hands.

Confessing sins to others instead of just privately to God was a common practice in the early Church and was considered necessary. James, in his teachings, specifically instructs us to "confess our sins to one another" (James 5:16). This passage must be read in conjunction with verses 14-15, which refer to the physical and spiritual healing power possessed by the priests. Therefore, we should confess our sins to them in the Sacrament of Reconciliation for the grace of forgiveness. In fact, countless people turned to the apostles and their anointed associates to orally confess their sins (Acts 19:18). They did not return home and confess their sins directly to God in private, disregarding the divine authority of the apostles or elders and presbyters. The faithful practice of professing their faith and confessing their sins orally before human witnesses was widely accepted (1 Tim 6:12).

The Bible teaches that if we confess our sins to one another, our Lord will faithfully forgive and cleanse us from our wrongdoing (1 John 1:9). In ancient Judaism, confessing one's sins and making public restitution was a common practice among the Israelites (Numbers 5:7). They would stand before a public assembly to confess their sins and pray for each other's forgiveness (Nehemiah 9:2-3; Baruch 1:14). Moreover, God wanted His chosen people to confess their sins publicly without feeling ashamed (Sirach 4:26). John the Baptist also received oral confessions of sins from people who wanted to repent and change their ways (Mt 3:6; Mk 1:5). Therefore, the Sacrament of Reconciliation has its roots in ancient Judaism.

Mortal sins can lead to spiritual death, and the sacrament of confession is necessary for absolution if we hope to be saved. On the other hand, venial sins do not incur spiritual death or jeopardize our salvation, but confessing them to a priest is still recommended for spiritual growth in holiness and to avoid spending more time in purgatory (as per 1 Jn 5:16-17 and Lk 12:47-48). It is important to note that even breaking the least of the commandments (violating the holiness of the Sabbath) constitutes a mortal sin (Mt 5:19).

Repentance is incomplete if the debt of sin remains unresolved. David was forgiven by God for his mortal sins of murder and adultery after he sincerely repented and confessed his sins with a contrite heart and broken spirit. However, to offset his transgressions and restore equity of justice, God took the life of the child that David conceived with Bathsheba, who was Uriah's wife. This was an innocent life for an innocent life or an eye for an eye, in accordance with the principles of justice. And God also permitted the rape of David’s wives for his act of a (2 Sam 12:9-10, 14, 18-19). Only then could David’s broken relationship with God be wholly amended, provided he accepted his pain and loss as a temporal punishment for his sins to restore equity of justice in his relationship with God.

The only way to fully remit the debt of sin is by doing penance for it. This means doing acts of penance which should cause us pain or loss as a way to counterbalance the sinful pleasure we have experienced. We must be truly sorry for our sins and accept the pain and loss that God permits because of them, which completes the temporal redemptive process. Christ didn't suffer and die so that we would no longer owe God what is rightfully due for having offended His sovereign dignity (Mt 5:17; Job 42:6; Lam 2:14; Ezek 18:21; Jer 31:19; Rom 2:4; Rev 2:5, etc.). Jesus Himself said, "No, I say to you: but unless you do penance, you shall all likewise perish" (Lk 13:3); "Bring forth, therefore, fruit worthy of penance" (Mt 3:8). True repentance for the forgiveness of sin calls for fruit worthy of our act of contrition. Our outward acts such as almsgiving and fasting must conform to our inner disposition or spiritual reality such as charity and temperance, to offset our vices and sins such as greed and gluttony. These sins have been forgiven by the act of contrition pending full temporal restitution. This is all part and parcel of our confession through the sacrament given to the Church by Christ Himself.

Early Sacred Tradition

“In church confess your sins, and do not come to your prayer with a guilt conscience.
Such is the Way of Life…On the Lord’s own day, assemble in common to break bread and
offer thanks; but first confess your sins, so that your (Eucharistic) sacrifice may be pure.”
Didache, 4:14,14:1 (c. A.D. 90)

“Moreover, it is in accordance with reason that we should return to soberness
of conduct, and, while yet we have the opportunity, exercise repentance towards
God. It is well to reverence both God and the bishop.”
St.Ignatius of Antioch, Epistle to the Smyraeans, 9
(c. A.D. 110)

“Such are the words and deeds by which, in our own district of the Rhone, they
have deluded many women, who have their consciences seared as with a hot
iron. Some of them, indeed, make a public confession of their sins; but others of
them are ashamed to do this, and in a tacit kind of way, despairing of
[attaining to] the life of God, have, some of them, apostatized altogether;
while others hesitate between the two courses, and incur that which is implied
in the proverb, ‘neither without nor within;’ possessing this as the fruit from
the seed of the children of knowledge.”
St. Irenaeus, Against Heresies, 1:13
(A.D. 180)

“Father who knowest the hearts of all grant upon this Thy servant whom Thou
hast chosen for the episcopate to feed Thy holy flock and serve as Thine high
priest, that he may minister blamelessly by night and day, that he may
unceasingly behold and appropriate Thy countenance and offer to Thee the
gifts of Thy holy Church. And that by the high priestly Spirit he may have
authority to forgive sins…”
St. Hippolytus, Apostolic Tradition, 3
(A.D. 215)

“In addition to these there is also a seventh, albeit hard and laborious:
the remission of sins through penance…when he does not shrink
from declaring his sin to a priest of the Lord.”
Origen, Homilies on Leviticus, 2:4
(A.D. 248)

“For although in smaller sins sinners may do penance for a set time, and
according to the rules of discipline come to public confession, and by the imposition
of the hand of the bishop and clergy receive the right of communion: now with
their time still unfulfilled, while persecution is still raging, while the peace of
the Church itself is not vet restored, they are admitted to communion, and their
name is presented; and while the penitence is not yet performed, confession is
not yet made, the hands Of the bishop and clergy are not yet laid upon them,
the eucharist is given to them; although it is written, ‘Whosoever shall eat the bread
and drink the cup of the Lord unworthily shall be guilty of the body and blood of the Lord.’”
St. Cyprian of Carthage, To the Clergy, 9 (16):2
(A.D. 250)

“For if any one will consider how great a thing it is for one, being a man, and
compassed with flesh and blood, to be enabled to draw nigh to that blessed and
pure nature, he will then clearly see what great honor the grace of the Spirit
has vouchsafed to priests; since by their agency these rites are celebrated, and
others nowise inferior to these both in respect of our dignity and our salvation.
For they who inhabit the earth and make their abode there are entrusted with
the administration of things which are in Heaven, and have received an
authority which God has not given to angels or archangels. For it has not been
said to them, ‘Whatsoever ye shall bind on earth shall be bound in Heaven, and
whatsoever ye shall loose on earth shall be loosed in Heaven.’ They who rule on
earth have indeed authority to bind, but only the body: whereas this binding
lays hold of the soul and penetrates the heavens; and what priests do here
below God ratifies above, and the Master confirms the sentence of his servants.
For indeed what is it but all manner of heavenly authority which He has given
them when He says, ‘Whose sins ye remit they are remitted, and whose sins ye
retain they are retained?’ What authority could be greater than this? ‘The
Father hath committed all judgment to the Son?’ But I see it all put into the
hands of these men by the Son.”
St. John Chrysostom, The Priesthood, 3:5
(A.D. 387)

“The Church holds fast its obedience on either side, by both retaining and
remitting sin; heresy is on the one side cruel, and on the other disobedient;
wishes to bind what it will not loosen, and will not loosen what it has bound,
whereby it condemns itself by its own sentence. For the Lord willed that the
power of binding and of loosing should be alike, and sanctioned each by a
similar condition…Each is allowed to the Church, neither to heresy, for this
power has been entrusted to priests alone. Rightly, therefore, does the Church
claim it, which has true priests; heresy, which has not the priests of God,
cannot claim it. And by not claiming this power heresy pronounces its own
sentence, that not possessing priests it cannot claim priestly power. And so in
their shameless obstinacy a shamefaced acknowledgment meets our view.
Consider, too, the point that he who has received the Holy Ghost has also
received the power of forgiving and of retaining sin. For thus it is written:
‘Receive the Holy Spirit: whosesoever sins ye forgive, they are forgiven unto
them, and whosesoever sins ye retain, they are retained.’ So, then, he who has
not received power to forgive sins has not received the Holy Spirit. The office
of the priest is a gift of the Holy Spirit, and His right it is specially to forgive
and to retain sins. How, then, can they claim His gift who distrust His power
and His right?”
St. Ambrose, Concerning Repentance, I:7-8
(A.D. 388)

“All mortal sins are to be submitted to the keys of the Church and all can be
forgiven; but recourse to these keys is the only, the necessary, and the certain
way to forgiveness. Unless those who are guilty of grievous sin have recourse
to the power of the keys, they cannot hope for eternal salvation. Open your
lips, them, and confess your sins to the priest. Confession alone is the true gate to Heaven.”
St. Augustine, Christian Combat
(A.D. 397)

“Just as in the Old Testament the priest makes the leper clean or unclean, so in
the New Testament the bishop and presbyter binds or looses not those who are
innocent or guilty, but by reason of their office, when they have heard various
kinds of sins, they know who is to be bound and who loosed.”
St. Jerome, Commentary on Matthew, 3:16,19
(A.D. 398)

“Peace be with you. As the Father has sent me, even so I send you.
“Receive the Holy Spirit. If you forgive the sins of any, they are forgiven;
if you retain the sins of any, they are retained.”
John 20, 21-23