Sacramental Penance

In a sacramental understanding of the term, "penance" applies to the whole activity from confession to absolution. Generally speaking, however, it is used to characterise the works of satisfaction imposed or recommended by the priest on or to the penitent. Traditionally, penance has been viewed as a punishment (the Latin poena, the root of pen(it)ance, means "punishment"), and varying with the character and heinousness of the offences committed. In the feudal era "doing penance" often involved severe and/or public discipline, which could be both harsh and humiliating but was considered edifying. Public penances have, however, long been abolished. Traditional forms still include prayers, while corporal punishments such as the wearing of a cilice and public humiliations have become rare, even in monastic practice. More recently, taking in account the insights of pastoral theology and psychology, penances have tended to move towards acts that positively or negatively reinforce the penitent's behaviour.

Public penance

Performing penance in public, as opposed to the privacy of the confessional chair, gives it the character of public humiliation, which is often more 'punishing' than the intrinsic pain or discomfort of the deed. Such practices are now uncommon, but still exist in certain traditions, particularly those of Anabaptist or Calvinist Christianity, or the Jehova's Witness tradition.

Private Penance

Private penance and secret confession was introduced by the Irish monks. Now it is done more commonly than public penance.

Roman Catholicism

In the Catholic Church, the sacrament of Penance and Reconciliation (formerly called Confession), consists of three parts: contritio, confessio and satisfactio.

Anglican Church

In the Anglican Communion, confession and absolution is generally not viewed as a sacrament, since some argue that it was not ordained by Christ. However, some hold that it is one of the five "lesser" sacraments and may argue that Christ did ordain it. Those who argue that it was ordained by Christ point to John 20:23: "If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." Confession is generally performed corporately in response to an exhortation by the priest. After a period of silent confession, a spoken general confession is said by the congregation. The pronouncement of absolution follows. The form of these and other prayers are generally penitential in nature, and prayer has traditionally been the venue for the expression of penance in Anglicanism. Some Anglicans participate in private, aural confession during which time the priest may counsel penitential acts. Private penance and secret confession was introduced by the Irish monks, as well as the penitential books describing in detail all sins with the appropriate penance attached to each. Such penance is rarely a precondition to absolution, but is viewed today rather as a healing and prophylactic activity.

Symbol, Not Sacrament

Penance is also practiced in other Christian traditions, and is particularly stressed in traditions formed by a Calvinist or Zwinglian sensibility. The Reformers (e.g. Puritans), upholding the doctrine of justification by faith, held that repentance consisted in a change of the whole moral attitude of the mind and soul (Matthew 13:15; Luke 22:32), and that the divine forgiveness preceeded true repentance and confession to God without any reparation of "works." As Calvin says in his piece Of Justification By Faith: "without forgiveness no man is pleasing to God." Rather, "God's kindness is meant to lead you to repentance" (Romans 2:4, ESV); nonetheless, there has traditionally been a stress on reconciliation as a precondition to fellowship.

Penance in non-Christian faith traditions

In eastern religions (Hinduism, etc.), acts of hardship committed on oneself (fasting, lying on rocks heated by the Sun, etc.), especially as part of an ascetic way of life (as monk or 'wise man') in order to attain a higher form of mental awareness (through detachment from the earthly, not punishing guilt) or favours from (the) God(s).

Eastern Catholic Churches

In the Eastern Catholic churches there are no confessionals, but the confessant stands before either the Icon of Christ the Teacher (to the viewer's right of the Royal Doors) or in front of an Icon of the, or a, Crucifix. This is to show humility before one's community and before God. The penitent accuses himself, the priest places his epitrachelion over the penitent and says the prayers of absolution while blessing him with his hand-cross, may give advice if asked or if not asked, and the penitent departs in the Grace of God to further seek His Light. Penance in the Eastern Church is seen as a means to procure a better spiritual health, and does not always involve only the bad; the good one does is also expected to be said to the priest in one's own defence.

Eastern Orthodox Church

Penance, or Holy Confession as it is usually called, in the Eastern Orthodox Church has more in common with a psychiatric session than it does with the sacramental equivalents of other Christian Traditions. In Roman Catholicism, the goal of the sacrament of Penance is reconciliation with God, through means of justification. However, in Orthodoxy, the intention of the sacramental mystery of Holy Confession is to provide reconciliation with God, but through means of healing.

Penance in art and fiction

• Colin Kapp. 1972, 1973. Patterns of Chaos. New York: Award Books. No ISBN. Pp. 31-36.

Penance in movies: