CHAPTER ONE

AN OVERVIEW ON THE SACRAMENT OF RECONCILIATION

1.1 Introduction
The sacrament of Reconciliation is also called as Penance and Confession.
Reconciliation is the Sacrament of the “New Law instituted by Christ in the form of
judgement for the remission of the sins committed after baptism through Sacramental
absolution granted to a contrite person who confess those sins.”1
“The sacrament of Reconciliation is truly and properly a Sacrament, instituted by
Christ for reconciling the faithful unto God as often as they fall into sin after
Baptism.”2 Catechism of the Catholic Church also calls this Sacrament as a
Sacrament of Conversion, Sacrament of Penance, Sacrament of Confession,
Sacrament of forgiveness, Sacrament of Reconciliation.3
1.2 General understanding of the Sacrament of Reconciliation
“The Father has shown forth his mercy by reconciling the world to himself in
Christ and by making peace for all things on earth and in him by the blood of Christ
on the cross.”4 The word Reconciliation indicates a change in social relationship in
which two parties previously at enmity with each other exchange friendship and
peace.5 The Catechism of the Catholic Church calls this as a 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.”6
1.3 Etymology of the Sacrament of the Reconciliation
The Sacrament of Reconciliation Popular Catholic uses the term ‘Confession’.
Theologians often describe it as the ‘Sacrament of Penance’. But the attitudes
procedures of confessing and ‘doing penance’ comprise only one admittedly

1
Thomas C. Donlan, O.P. and others, eds., Christ, and His Sacraments (Dubuque, Lowa: The Priory
Press, 1958), 238.
2
Thomas Poovathanikunnel, Sacraments what and why (Mumbai: St. Paul press, 2014), 74.
3
Cf. Catechism of the Catholic Church, nn. 1423-1442.
4
Hector Munoz, O.P. Will you hear my Confession? How to make a good examination of Conscience
and a good confession trans. Robert R. Barr (New-York: Alba House, 1982), 3.
5
Cf. The New Interpreter’s Dictionary of the Bible, vol.4, eds., “Katharine Doob sakenfeld,” by John F.
kutsko
6
CCC, n. 1442.

1
 essential, aspect of Reconciliation. The Reconciliation of human and God will be
brought about through confession or repentance. Reconciliation is a central concept
in the New Testament. The word ‘Reconciliation’ comes from the Latin reconciliare
the simple meaning (to bring together again, to reunite, to re- establish or restore). To
reconcile means to restore to full membership, to make friendly after an
estrangement, and to heal, settle, harmonize and make compatible, but also to purify
something sacred after it has been desecrated.7
1.4 Meaning and the Purpose of the Sacrament of Reconciliation
The Reconciliation of human and God will be brought about through confession
or penance. Reconciliation is a central concept in the New Testament. Reconciliation
ensures peace and restores community. Most of the foregoing meaning apply to the
experience of division and conflict between individual and groups of people. But the
term Reconciliation can also apply to our relationship with God. Therefore the
meaning of this Sacrament is we reconcile with God. The sacrament of
Reconciliation is a sacrament in which the priest, as the agent of God, forgives sins
committed after the Baptism, when the sinner is heartily sorry for them, sincerely
confesses them, and is willing to make satisfaction for them.8
1.5 Terminological Aspects of the Sacrament of Reconciliation.
Terminologically speaking all these three words have its own root words and
significance let us see them as below.
1.5.1 Confession
Catechism of the Catholic Church calls confession, as ‘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 acknowledgement and praise of the holiness of God and
of his mercy toward sinful man’.9 The word "confession" comes from the Latin
word "confessio," which means "to admit" or "to acknowledge." In religion,
confession means admitting your mistakes or sins. This is usually done to a priest or

7
Cf. Anselm Grun, The Seven Sacraments, trans. John Cumming (Mumbai: St. Paul press, 2004), 45-
47.
8
Cf. ibid., 126- 127.
9
CCC, n. 1424.

2
 in a religious setting. In Christianity, it’s important because it helps people ask for
forgiveness and make peace with God.10
1.5.2 Penance
The terminological aspect of “penance” stems from the Latin word
“paenitentia,” which signifies repentance or regret. This term is used to describe the
process of seeking forgiveness and making amends for sins or moral failings. In
Christian theology, particularly within the Roman Catholic tradition, “penance”
refers to the sacrament of Reconciliation, where individuals confess their sins,
express contrition, and receive absolution. In a broader sense, “penance” can also
denote any voluntary act of self-denial or discipline undertaken as an expression of
faith or to achieve spiritual growth. This includes personal practices of repentance
and self-improvement, extending beyond the sacramental context.
The term “penitence” is closely related but distinct, referring to the internal
attitude of sorrow and regret for wrongdoing. Historically, the practice of penance
has evolved, reflecting changes in church and theological understandings. Despite
these variations, penance remains a crucial aspect of many religious traditions,
highlighting the enduring importance of repentance, moral correction, and spiritual
renewal.11
1.5.3 Reconciliation
In the Catholic Church, ‘Reconciliation’ is the sacrament where people
confess their sins and receive forgiveness from God. The root word is ‘reconcile,’
which comes from the Latin ‘reconciliare,’ meaning ‘to bring together again.’ This
sacrament is important because it restores a person's relationship with God and the
Church after committing sins. It offers a chance for spiritual healing and renewal.
Reconciliation helps people live more harmoniously with God and others.12
1.6 Liturgical Approaches for the Sacrament of Reconciliation
All the Sacraments have its own and unique liturgical functions. So to the
Sacrament of Reconciliation have its Liturgical functions, let us deal them one by one.

1.6.1 Preparation
10
Cf. Anselm Grun, 124.
11
Cf. ibid., 127.
12
Cf. ibd., 126- 127.

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 Liturgical approaches for the Sacrament of Reconciliation focus on preparing
individuals for the sacrament in a meaningful and respectful way. Here’s an overview
of the preparation process: firstly the Preparation involves Examination of the
Conscience; Examination of Conscience for the Sacrament of Reconciliation includes
many stand points to reflect by the penitent.
To make a good examination of conscience, you should think about what
you’ve done since your last confession and try to remember any sins or mistakes. You
can do this by reviewing the Ten Commandments or considering important Christian
virtues like faith, hope, and love, as well as virtues like wisdom, fairness, courage,
and self-control. Some people remember their sins easily and don’t need much time
for this review. Others, especially if it’s been a while since their last confession or if
it’s their first time, might find it helpful to use a guide that lists questions based on the
Ten Commandments and explains how to make a good confession and say the Act of
Contrition. It’s a good idea to have these guides available, ensuring they are approved
by the Church and cover serious sins related to the commandments and virtues.13
1.6.2 Contrition
In the context of the Catholic Church, ‘contrition’ refers to the sincere and
heartfelt sorrow for sins committed, accompanied by a resolution to avoid sin in the
future. Contrition is a crucial element in the Sacrament of Confession (Reconciliation
or Penance), where a penitent seeks forgiveness from God through the ministry of a
priest. The contrition includes two types contrition they are Perfect and Imperfect
contrition;
Perfect Contrition: This involves when the penitent feels sorrow for their sins out
of a pure love for God, who is all-good and deserving of all love. Perfect
contrition arises from the recognition that sin offends God's infinite goodness and
love.
Imperfect Contrition (Attrition): This type of contrition is driven by less pure
motives, such as fear of God's punishment (hell) or the loss of heaven. While it is
not born out of pure love for God, imperfect contrition is still sufficient for

13
Cf. Michael E. Giesler, Guidebook for confessors (Newyork: Scepter publishers, 2010), 30

4
 receiving the Sacrament of Confession when accompanied by the sacramental
confession to a priest.
Contrition is essential for the validity of the Sacrament of Confession. Without
genuine sorrow for sins and a resolution to avoid sin, the confession would be
considered insincere. The priest, acting in the person of Christ, grants absolution, but
this is dependent on the penitent's contrition.14
1.6.3 Confession
The sacrament of penance includes the confession of sins, which comes from true
knowledge of self before God and from contrition for those sins. However, this inner
examination of heart and the exterior accusation should be made in the light of God's
mercy. Confession requires in the penitent the will to open his heart to the minister of
God, and in the minister a spiritual judgment by which, acting in the person of Christ,
he pronounces his decision of forgiveness or retention of sins in accord with the
power of the keys.15
Sacrament of Confession in the Catholic Church, focusing on the interaction
between the priest and the penitent: it includes certain orders like;
1. Setting:
o Confessional Booth or Room: The confessional is a private space
where the sacrament takes place. It typically has a screen or partition to
maintain privacy.
2. Greeting:
o Opening Words: The priest and the penitent start with a greeting. The
Penitent invokes the Holy Trinity. “In the name of the Father, and of
the Son, and of the Holy Spirit,” followed by the Priest makes short
prayer or blessing.
3. Confession:
o Private Admission: The penitent openly admits their sins to the priest.
This is a private conversation, where the person reflects on their
actions since their last confession and confesses sins honestly.

14
Cf. ibid., 31- 32.
15
Cf. Hector Munoz, O.P, 7.

5
 o Clarity: The penitent should be clear and specific about the sins they
are confessing. The priest listens carefully and may ask questions for
clarification.16
Cannon Law states that in canon number 998 in paragraph 1 and 2 we read,
“A member of the Christian faithful is obliged to confess in kind and number all serious sins
committed after baptism and not yet directly remitted by the Church’s power of the keys and
not acknowledged in individual confession, of which the person has knowledge after diligent
examination of conscience”. And the Paragraph number two also speaks about it as we read,
“It is recommended to the Christian faithful that they also confess venial sins”.17
1.6.4 Penance
This penance is also called as the Satisfaction. The Penance is what the
confessor imposes to the penitent. The penance is given accordance with the gravity
of the sin committed by the penitent. The penance could consist of Prayer, an
offering, works of mercy, service of neighbour, voluntary self denial, sacrifices, and
above all the penitent acceptance of the cross we must bear. This Penance is given in
order to repair the penitent’s sin.18
Penance consists in turning to God sincerely and from heart, and in hating and
detesting our past transgressions, with a firm resolution of amendment of life, hoping
to obtain pardon through mercy. Accompanying this penance, like inseparable
companion of detestation for sin, is a sorrow and sadness, which is certain agitation
and disturbance of soul. Penance however, in those who repent, must be preceded by
faith, for without faith no man can turn to God. 19
1.6.5 Absolution
In the liturgy of confession, absolution is when the priest forgives a person’s
sins on behalf of God. After someone confesses their sins, the priest may give advice
and a penance, which is a prayer or good deed to make up for the sin. Then, the priest

16
Cf. CCC, n.1480.
17
The Code of Canon Law, 998, §§1-2.
18
Cf. John Joseph, Unpublished Class Notes: “Theology of the Sacrament of the healing” (Mysore:
Prabodhana, Pallottine Centre for theological and Religious Formation, 2024), 14.
19
Cf. James Anithottathil, Unpublished Class notes: “Theology of the Sacrament of the healing”
(Mysore: Prabodhana, Pallottine Centre for theological and Religious Formation, 2022), 2.

6
says a prayer of forgiveness, often saying, ‘I absolve you from your sins in the name
of the Father, Son, and Holy Spirit.’20
The absolution prayer in the Roman Catholic Rite of Confession typically
goes as follows:
“God, the Father of mercies, through the death and resurrection of His Son,
has reconciled the world to Himself and sent the Holy Spirit among us for the
forgiveness of sins. Through the ministry of the Church, may God give you pardon
and peace, and I absolve you from your sins in the name of the Father, and of the Son,
and of the Holy Spirit.”
This prayer is recited by the priest after the penitent has confessed their sins,
and it serves as the formal declaration of forgiveness within the sacrament.21
During absolution, the person’s sins are washed away, and they are brought
back into God’s grace. The priest, acting for the Church, speaks as if Christ is
forgiving the person. This forgiveness is believed to remove the separation that sin
creates between the person and God. After absolution, the person is seen as forgiven
by God and is welcomed back fully into the Church community. This ritual reminds
the person of God’s love and the need for repentance and forgiveness.22
1.6.6 Reconciliation
Reconciliation in confession is when a person is brought back into a good
relationship with God and the Church after being forgiven. After receiving absolution,
reconciliation refers to the complete restoration of a person’s relationship with God
and the Church. It involves more than just forgiveness; it signifies the healing of the
spiritual rift caused by sin. The person is spiritually cleansed and brought back into
full communion with the Church community.
The liturgical aspect of reconciliation includes the formal rituals and prayers
associated with the sacrament. The liturgy begins with the penitent’s confession of
sins and continues with the priest’s guidance and the assignment of penance.
Absolution is the key moment when the priest, acting in Christ’s name, declares the
20
Cf. Community of Saint Severin, Confession the meaning and practice of the sacrament of the
penance, trans. A. V. Littledale (Chicago: Fide Publication association, 1958), 186.
21
James Anithottathil, Unpublished Class notes: “Theology of the Sacrament of the healing” (Mysore:
Prabodhana, Pallottine Centre for theological and Religious Formation, 2022), 50.
22
Cf. Community of Saint Severin, 186- 187.

7
sins forgiven. Following absolution, the penitent performs the assigned penance,
which may include prayers or good deeds. This act is part of the sacrament’s ritual,
showing the person’s sincere repentance and effort to amend their life. The sacrament
concludes with a renewed sense of peace and unity with God and the Church,
highlighting the importance of spiritual healing and communal restoration.23
1.7. Form and Matter of the Sacrament of the Reconciliation.
In the Catholic Church, the Sacrament of Reconciliation (also known as
Confession or Penance) it involves both form and matter.
The matter of the sacrament consists of the penitent's acts: contrition (sorrow
for sins), confession (disclosure of sins to a priest), and satisfaction (the penance
imposed by the priest).
The form of the sacrament is the words of absolution spoken by the priest,
which are: “I absolve you from your sins in the name of the Father, and of the Son,
and of the Holy Spirit.”24
1.8 Ministers of the Sacrament of the Reconciliation
Christ conferred upon his twelve apostles the power to forgive sins committed
after Baptism, and this power is inherited by every duly ordained priest. “If you
forgive the sins of any, they are forgiven; if you retain the sins of any, they are
retained.” (John 20:23).25
1.8.1 Why only Priests and Bishops
The early church fathers explain that according to the gospel of Mathew 16;
19, where Jesus transmits the authority of the Church to St. Peter. Who represented
the entire community of the apostles. Jesus says to Peter, “I will give you the keys of
the kingdom of heaven; whatever you bind on earth will be bound in heaven, and
whatever you loose on earth will be loosed in heaven.” This passage is interpreted as
giving Peter and, by extension, the apostles and their successors (bishops and priests)
the authority to forgive sins.26
23
Cf. Hector Munoz, O.P, 8.
24
Cf. Rajesh Ummikuzhy, Unpublished Class notes: “Theology of Sacraments” (Mysore: Prabodhana,
Pallottine Centre for theological and Religious Formation, 2023), 16.
25
Edwin F. Healy, S.J.,Christian guidance the moral aspect of the sacraments, matrimony excepted
(Chicago: Loyola University press, 1949), 182.

26
Unpublished Class notes: “Theology of the Sacrament of the healing” (Mysore: Prabodhana,
Pallottine Centre for theological and Religious Formation, 2024), 30.

8
 The role of priests and bishops in administering the Sacrament of Penance
(confession). Jesus gave the apostles the authority to forgive sins, and this power was
passed down to their successors, the bishops and priests. Some powers, like ordaining
new priests, are only given to bishops, while others, like hearing confessions and
forgiving sins, are shared with priests. Although in the early Church bishops mostly
handled confessions, by the third century, priests were commonly given this
responsibility too. It makes sense that priests, who celebrate the Eucharist, should also
help people prepare for it by hearing their confessions. Some people question how a
human priest can forgive sins, but the Church teaches that it is God who forgives,
using the priest as an instrument.
Just as a paintbrush can create a beautiful picture despite being imperfect, a
priest’s human flaws don’t stop God from working through him to forgive sins. When
a man becomes a priest, he receives the power to forgive sins through the bishop’s
blessing, but he also needs permission to use this power, called ‘jurisdiction.’ The
Sacrament of Penance is like a court trial, where the priest acts as a judge, and he
needs jurisdiction to do this properly.
There are two types of jurisdiction: ordinary (which comes automatically with
the priest's ministry) and delegated (which is given by a higher authority like a
bishop). For example, a parish priest has ordinary jurisdiction over his parish, and a
bishop has it over his whole diocese. But a priest can also be given delegated
jurisdiction by a bishop to hear confessions outside his usual area.27
1.8.2 Different role of the Priest as a Confessor
In the sacrament of Reconciliation, the confessor (the priest) becomes an
“alter Christus,” which is a Latin term meaning “another Christ.” This concept
highlights the deep spiritual role of the priest in this sacrament. Here Christ becomes
Teacher, judge, High Priest, Physician etc.28
Christ as a Judge
In Reconciliation, Christ is seen as a just and merciful judge. He listens to the
confession of sins, and just like a judge in a courtroom, He assesses them. However,
unlike a regular judge, Christ’s judgment is filled with mercy. His goal is not to
27
Cf. Anselm Grun, 100- 101.
28
Cf. Bernard Haring, [Link].R, Shalom: Peace The Sacrament of Reconciliation (New York:farrar, straus
and Giroux, 1967), 33.

9
punish but to bring about healing and restoration. When we confess our sins, we
acknowledge that we’ve done wrong, and Christ, as the judge, offers forgiveness and
guidance on how to improve in life.
Christ as a Teacher
Christ is also a teacher in the sacrament. Through the words of the priest (who
acts in the person of Christ), Christ teaches us how to live a better life, avoid sin, and
grow closer to God. He provides spiritual guidance, much like a teacher instructing
students on the right path. His teachings in this sacrament are about repentance,
renewal, and the importance of striving to live a holy life.
Christ as a High Priest
As a High Priest, Christ is the mediator between God and humanity. In the sacrament
of Reconciliation, Christ, through the priest, offers the sacrificial forgiveness of sins.
Just as the high priests in the Old Testament made sacrifices on behalf of the people,
Christ made the ultimate sacrifice on the cross. This sacrament allows us to participate
in that sacrifice by receiving His forgiveness and mercy, reconnecting us with God.
Christ as a Physician
Finally, Christ acts as a healer or physician in Reconciliation. Sin wounds our
soul, and just as a doctor heals physical wounds, Christ heals the spiritual wounds
caused by sin. The sacrament is a way to restore spiritual health. After confessing sins
and receiving absolution, we experience a form of spiritual healing, similar to how a
sick person feels better after receiving treatment from a doctor. Christ, the Divine
Physician, cures us of the sickness of sin and helps us regain spiritual strength.29
1.9 Inclusivity and accessibility of the Sacrament of Reconciliation
The Sacrament of Reconciliation is open and available to all Catholics who
seek God's forgiveness. The Church invites all baptized members to take part, no
matter their background, status, or past sins, because God's mercy is for everyone.
Priests are trained to offer this sacrament in a kind and non-judgmental way, knowing
that each person is loved by God. The Church also makes sure that people with
disabilities can receive the sacrament, offering it in different places like homes or
hospitals to make it easier for them. Confession can be done face-to-face or
anonymously, so people can choose what feels best for them. During special times
29
Cf. ibid., 26- 32.

10
like Lent and Advent, the Church offers extra opportunities for confession to make it
more accessible. Penitents can confess in any language, as priests often know more
than one. The Seal of Confession keeps everything confidential, so people can confess
without fear. The Church sees this sacrament as an important way for people to heal
spiritually and grow closer to God and the Church.30
1.9.1 Addressing Barriers to Participate in the Sacrament
The Sacrament of Reconciliation also holds certain barriers for the penitent.
1. Lack of Proper Disposition
According to the Canon Law (Canon 987) it states that for valid and fruitful
reception of the Sacrament of Reconciliation, the penitent must be properly disposed,
which includes contrition, confession of sins, and a firm purpose of amendment. If a
person is not genuinely contrite or is unwilling to change their sinful behavior, they
cannot validly receive absolution.31
2. Excommunication
An Excommunicated layman may not lawfully receive the Sacraments; he is
excluded from sharing in the Prayers offered by the Church for all the faithful, and
from indulgences, he may not act as even sponsor at baptism or confirmation; if under
a condemnatory or declaratory sentence by church authority, the excommunicate is
also deprived of church burial.32 If the penitent is excommunicated he cannot access
to the sacrament of Reconciliation. Canon Law (Canon 1331, §1) specifies that
excommunication is a penalty that excludes a person from the sacraments, including
Reconciliation. Until an excommunicated person repents and the excommunication is
removed, they are barred from receiving the sacrament.33

3. Shame and Fear in the Sacrament of Reconciliation.

Penitents face several obstacles in the Sacrament of Reconciliation that can
hinder their full participation and healing. Shame and embarrassment about admitting
personal sins out loud to a priest often make it difficult for individuals to be open and
30
Cf. George A. Maloney, SJ, Your Sins are forgiven You rediscovering the Sacrament of Reconciliation
(New York: Alba house, 1924), 101.
31
Cf. CIC 987.
32
Cf. Thomas C. Donlan, O.P, 464.
33
Cf. CIC 1331, §1. 1-6.

11
honest. Fear of judgment can cause anxiety, as penitents may worry about how the
priest will perceive them after confessing their wrongdoings. Minimizing or
rationalizing sins is another challenge, where the penitent might downplay serious
sins or group them with less significant ones to avoid feeling exposed. Forgetfulness
can also be an obstacle, especially if one hasn't gone to confession for a long time,
leading to an incomplete confession.34
4. Fear of violate of Confession Seal
Many of the penitent have this fear of the confessional seal is revealed by the
confessors, even as it is stated by the Canon Law (Canon 983, §1) state that the seal of
confession is inviolable, meaning that the priest must never reveal what is said in
confession. However, a lack of trust in this confidentiality or fear that the seal could
be broken may deter some individuals from going to confession, even though the
Church upholds the strictest standards of secrecy.35
1.9.2 Ensuring Equal access to the Benefits of Reconciliation
The faithful, through baptism, receive sanctifying grace that grows throughout
life. They are called to become "another Christ" with deep prayer and a commitment
to others. However, due to sin and personal weaknesses, they need a sacrament that
forgives sins and offers grace to continue their journey toward God. The Sacrament of
Confession cleanses sins and brings peace, helping them draw closer to Christ, as seen
in figures like Mary Magdalene and Peter. Confession is also a sacrament of
conversion, emphasizing a return to God through contrition, a desire for change, and a
commitment to self-giving.36
The Catechism of the Catholic Church express that “Christ instituted the
sacrament of Penance for all sinful members of his Church: above all for those who,
since Baptism, have fallen into grave sin, and have thus lost their baptismal grace and
wounded ecclesial communion. It is to them that the sacrament of Penance offers a
new possibility to convert and to recover the grace of justification.”37
It is clear that the Sacrament Reconciliation is equal and inclusive to all the
Baptist and Christians because, the Sacrament of Penance plays a key role in the
34
Cf. Christopher J. Walsh, The Untapped power of the Sacrament of Reconciliation with a foreword
by Fr. Benedict Groeschel, CFR (Mumbai: St. Paul press, 2012), 43.
35
Cf. CIC 983, §1.
36
Cf. Cf. Michael E. Giesler, 3.
37
CCC, n. 1446.

12
renewal of the Church and its members. The Church, seen as “the people of God on a
journey,” constantly recognizes the need for purification. This is especially clear in
the Sacrament of Penance, where both the priest and the penitent, along with the
entire community of believers, acknowledge their need to be cleansed and renewed.
Through this sacrament, the Church not only renews the hearts and spirits of its
members but also seeks to renew the structures of Christian life. This includes
renewing the Christian family, making God’s kingdom more visible, increasing
involvement in parish life and liturgy, influencing public opinion positively, and
engaging in all forms of lay ministry.
These efforts help to implant the kingdom of God in every aspect of life. It's
important to show that the Church is working to renew not just individuals but also
entire communities, making them a living witness of God's people and a sign of
redemption in the world. Social responsibility is emphasized in this sacrament, and
the visible signs of renewal should be evident in all of the penitent’s actions,
especially in spreading peace. This renewal process is also reflected in how we
examine our conscience and confess our sins, particularly those that have harmed the
Church, the parish, or the unity within our communities.38
1.10 Conclusion
The Sacrament of Reconciliation is the best Hope for every Christians to
return to God. This sacrament imparts God’s grace, which strengthens us spiritually.
Grace is the free gift from God that helps us resist sin in the future and grow closer to
Him. This grace is necessary for salvation because it helps us live according to God’s
will.39
Through this knowledge from this chapter we have arrived the common
understanding or the sacrament of Reconciliation. Also we have seen the various
aspects of the same, and also we have discussed why we need to confess our sins to
the Priest and the significance of the inclusivity of the Sacrament. As we move
forward let us see the basic foundations of the Sacrament of Reconciliation from
Scripture and Magisterial Teaching in the coming chapter.

38
Cf. Bernard Haring, [Link].R, 258.
39
Cf. james Anithottathil, 43.

13