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II. What Is Penance?

If my people who are called by my name humble themselves, and pray and seek my face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.

— 2 Chronicles 7:14

We have a pretty clear idea of what’s meant by the word “prayer,” but what about “penance,” as it’s used when talking about conversion? This is how the glossary of the Catechism of the Catholic Church defines it:

Interior penance: a conversion of heart toward God and away from sin, which implies the intention to change one’s life because of hope in divine mercy (1431). External acts of penance include fasting, prayer, and almsgiving (1434). [Emphasis in original.]

So what we’re talking about here isn’t the Sacrament of Penance and Reconciliation. We’ll get to that a little later.

Yes, penance is something we can do for the conversion of others, including those with hardened hearts, but it’s also something we can do for ourselves. And while it always involves making a personal sacrifice, it can be “easy” in the sense that we never have to go far to do it. Opportunities are available every day, right in our own backyard. No, closer than that. We don’t even have to leave the house.

Again, quoting the Catechism of the Catholic Church:

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.

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).

The human heart is heavy and hardened. God must give man a new heart. (nn. 1430-1432; emphasis in original)

So when it comes to acts of penance, in the words of Dorothy in the Land of Oz, “There’s no place like home.” Acts of penance can, and pretty much have to, begin right where we live and be directed toward those who live with us. That “radical reorientation” of our whole life won’t even make it out the door if we don’t begin being more charitable — kind, forgiving, patient, and all the rest — to those closest to us.

This is easy to agree with in theory — but, as we all know, often more than a little challenging in practice. Accepting those challenges and overcoming those challenges is penance.

This is the essence of conversion … and the essence of bypassing purgatory.

Purgatory, the Final Penance

It’s important to remember, or to realize for the first time, that the holy souls in purgatory are concerned about the salvation of those of us still on earth, especially of their loved ones and friends. Their prayers help us recognize our faults so that we can understand the malice of sin.

The souls have a tremendous resolve in assisting us to become holy — that is, to do the will of God in the present moment — so that we find the direct path to heaven. They don’t want us to have to attend this “school of conversion” called purgatory! (Better to be “homeschooled,” to start now right in our own homes.) Through their prayers, they reproach us by inspirations of the Holy Spirit — that’s so, especially when we lose focus of what should be the vision of our path to holiness.

If we submit ourselves to their influence, we can avoid purgatory. Theirs is the spirit of penance, detesting all sin, having an ardent desire to satisfy justice with perfect resignation and humility. Each of us — you and I — need to imitate them. And we’re oh, so foolish when we don’t.

The Great Mystery of the Mass

In the words of St. Faustina: “Oh, what awesome mysteries take place during Mass! A great mystery is accomplished in the Holy Mass. With what great devotion should we listen to and take part in this death of Jesus. One day we will know what God is doing for us in each Mass, and what sort of gift He is preparing in it for us. Only His divine love could permit that such a gift be provided for us” (914).

In this two-way relationship between the Church Militant and the Church Suffering (those of us on earth and the souls in purgatory), how can we help them? Through our sacrifices and prayers — and most especially through the Mass.

A living person is still capable of growing in sanctifying grace. And so a Mass offered for a person already in God’s grace has the effect of giving the gift of increased grace, which the person may willingly receive in order to become more Christlike.

As an intercessory prayer, a Mass offered for a person in a state of actual mortal sin may yet supply the grace necessary for repentance, even though conversion is always a free acceptance of the grace that is offered.

The Mass is the most powerful gift we can give ourselves and our deceased loved ones. (As I’ve written in my previous books, I urge you to put Gregorian Masses in your wills. They are thirty consecutive Masses offered for one deceased soul. Pope St. Gregory popularized this devotion. (See the “Resources” chapter for more information.)

What Is Confession?

“Your sins are forgiven.”

— Luke 7:48

St. Faustina wrote that Jesus told her this about the sacrament of confession:

Write, speak of My mercy. Tell souls where they are to look for solace; that is, in the Tribunal of Mercy [the Sacrament of Reconciliation] There the greatest miracles take place [and] are incessantly repeated. To avail oneself of this miracle, it is not necessary to go on a great pilgrimage or to carry out some external ceremony; it suffices to come with faith to the feet of My representative and to reveal to him one’s misery, and the miracle of Divine Mercy will be fully demonstrated. Were a soul like a decaying corpse so that from a human standpoint, there would be no [hope of] restoration and everything would already be lost, it is not so with God. The miracle of Divine Mercy restores that soul in full. Oh, how miserable are those who do not take advantage of the miracle of God’s mercy! You will call out in vain, but it will be too late. (1448)

The Catechism of the Catholic Church points out that the sacrament has a number of names, each important in describing what it truly is and does:

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

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.”

It is called the sacrament of Reconciliation, because it imparts to the sinner the love of God who reconciles: “Be reconciled to God.” He who lives by God’s merciful love is ready to respond to the Lord’s call: “Go; first be reconciled to your brother.” (nn. 1423-1424; emphasis in original)

And, the Catechism goes on to say:

Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father’s mercy, we are spurred to be merciful as he is merciful. (n. 1458)

We become more like God as we walk with Him, as we walk where He calls us to walk.

A sincere confession always leads us toward a complete conversion, where the meaning of conversion is a change of one’s entire life, actions, and beliefs to line up with God’s will for us. For some, it’s a slight shift in the course we were on. For others, it’s a major change in direction, venturing into seemingly uncharted, and at times frightening waters. Slight or major, it’s what every saint has done (some, including Paul, Augustine, and Francis of Assisi, quite famously).

This isn’t to say conversion is just confessing mortal sins. (Although “just” that action is taking a tremendous step.) There’s a wider scope or spectrum to this. The Gospel speaks of “metanoia,” a change of mind and heart that every believer must seek — and live. “Repent, and believe in the gospel” (Mk 1:15).

What’s the Difference Between Penance and Repentance?

Penance always implies a renouncement, to give up something or put it aside voluntarily. It’s something we choose to do, not something we’re forced to do. (Again, free will plays a central role here.)

Give up what? Perhaps a small “creature comfort” (that daily latte). Put aside what? Maybe a (deeply ingrained) me-first attitude.

Why would we do something like that? Are we masochists? St. Paul has the answer:

But I say, walk by the Spirit, and do not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would. But if you are led by the Spirit you are not under the law. Now the works of the flesh are plain: immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit [factions], envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

If we live by the Spirit, let us also walk by the Spirit. (Gal 5:16-25)

To use a modern idiom: We have to walk the talk! That, in a nutshell, is true repentance. That’s true metanoia.

Fortunately, blessedly, God is always kind, merciful, and generous. Our Creator knows what we need and He offers it to us (“offers” doesn’t force on us). He offers us grace through the sacrament of confession.

Here’s more of what Jesus told St. Faustina about confession:

Daughter, when you go to confession, to this fountain of My mercy, the Blood and Water which came forth from My Heart always flows down upon your soul and ennobles it. Every time you go to confession, immerse yourself entirely in My mercy, with great trust, so that I may pour the bounty of My grace upon your soul. When you approach the confessional, know this, that I Myself am waiting there for you. I am only hidden by the priest, but I Myself act in your soul. Here the misery of the soul meets the God of mercy. Tell souls that from this fount of mercy souls draw graces solely with the vessel of trust. If their trust is great, there is no limit to My generosity. The torrents of grace inundate humble souls. The proud remain always in poverty and misery, because My grace turns away from them to humble souls. (1602)

How Do We Prepare for Confession?

If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

— 1 John 1:9

Not surprisingly, St. Faustina’s Diary includes descriptions of how she prepared to go to confession, advice on how we can better prepare to make a good confession, and comments on the sacrament in general. She wrote:

I will call to mind the Passion of Jesus at each confession, to arouse my heart to contrition. (225)

… I must pray for each of my confessors, that he might obtain the light of the Holy Spirit.… (647)

Concerning Holy Confession. We should derive two kinds of profit from Holy Confession:

1. We come to confession to be healed;

2. We come to be educated — like a small child, our soul has constant need of education.

O my Jesus, I understand these words to their very depths, and I know from my own experience that, on its own strength, the soul will not go far; it will exert itself greatly and will do nothing for the glory of God; it will err continually, because our mind is darkened and does not know how to discern its own affairs. I shall pay special attention to two things: firstly, I will choose, in making my confession, that which humiliates me most, even if it be a trifle, but something that costs me much, and for that reason I will tell it; secondly, I will practice contrition, not only during confession, but during every self-examination, and I will arouse within myself an act of perfect contrition, especially when I am going to bed. One more word: a soul which sincerely wants to advance in perfection must observe strictly the advice given by the spiritual director. There is as much holiness as there is dependence. (377)

St. Faustina’s Prayer to the Sacred Heart for Sinners

“O Jesus, eternal Truth, our Life, I call upon You and I beg Your mercy for poor sinners. O sweetest Heart of my Lord, full of pity and unfathomable mercy, I plead with You for poor sinners. O Most Sacred Heart, Fount of Mercy from which gush forth rays of inconceivable graces upon the entire human race, I beg of You light for poor sinners. O Jesus, be mindful of Your own bitter Passion and do not permit the loss of souls redeemed at so dear a price of Your most precious Blood. O Jesus, when I consider the great price of Your Blood, I rejoice at its immensity, for one drop alone would have been enough for the salvation of all sinners. Although sin is an abyss of wickedness and ingratitude, the price paid for us can never be equalled. Therefore, let every soul trust in the Passion of the Lord, and place its hope in His mercy. God will not deny His mercy to anyone. Heaven and earth may change, but God’s mercy will never be exhausted. Oh, what immense joy burns in my heart when I contemplate Your incomprehensible goodness, O Jesus! I desire to bring all sinners to Your feet that they may glorify Your mercy throughout endless ages.” (72)