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71-583: The pontifical is the compendium of rites for the enactment of certain sacraments and sacramentals that may be celebrated by a bishop, including especially the consecration of holy chrism , and the sacraments of confirmation and holy orders . However, it does not include the rites for the Mass or the Divine Office , which can be found in the Roman Missal and Breviary respectively. Because of

142-649: A cilice are more rarely used. Such acts have sometimes been called mortification of the flesh , a phrase inspired by Romans 8:13 : "If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live." Such acts are associated also with the Sacrament of Penance . In the New Testament, there is no codified ritual described for reconciliation except with God through baptism. Confession of sins to one another for

213-667: A Lutheran priest before receiving the Eucharist . Prior to going to Confessing and receiving Absolution, the faithful are expected to examine their lives in light of the Ten Commandments . The order of Confession and Absolution is contained in the Small Catechism , as well as other liturgical books of the Lutheran Churches. Lutherans typically kneel at the communion rails to confess their sins, while

284-543: A corporate confession of sins with an announcement of assurance of pardon from sin—this is great news for all believers. We strive to use the form of confession sincerely, to acknowledging our brokenness—in thought, word, and deed—and to receive God's forgiveness through Jesus Christ in thankfulness. In Hinduism, 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

355-566: A higher form of mental awareness (through detachment from the earthly, not punishing guilt) or favours from god(s) are considered penance. In Hinduism penance is widely discussed in Dharmasastra literature. In the Gita, there is a warning against excessive "penance" of a merely physical nature. There is the special term " Tapas ", for intense concentration that is like a powerful fire, and this used to be sometimes translated as "penance", although

426-475: A multitude of sins" as in 1 Peter 4:8. "Taking up one's cross each day and following Jesus is the surest way of penance." In the Liturgical year, the seasons of Advent and Lent are particularly appropriate for penitential exercises such as voluntary self-denial and fraternal sharing. Under canon 1250 of the 1983 Code of Canon Law , "The penitential days and times in the universal Church are every Friday of

497-535: A precondition to fellowship. Typically in the non-Protestant view, the attitude of penance or repentance can be externalized in acts that a believer imposes on themselves, acts that are called penances. Penitential activity is particularly common during the season of Lent and Holy Week . In some cultural traditions, this week, which commemorates the Passion of Christ, may be marked by penances that include flagellantism or even voluntary pseudo- crucifixion . Advent

568-471: A punishment nor merely a pious action, but are specifically aimed at healing the spiritual ailment that has been confessed. For example, if the penitent broke the Eighth Commandment by stealing something, the priest could prescribe they return what they stole (if possible) and give alms to the poor on a more regular basis. Opposites are treated with opposites. If the penitent suffers from gluttony,

639-409: A sacrament. Therefore, it is incorrect to say that one has received "the last rites" as that person has really received "the last sacraments" by a minister following a ritual that has performed the "sacramental rite." Within many Protestant Christian denominations, the word rite is often used specifically for important ceremonies that are not considered sacraments or ordinances . The 39 Articles of

710-508: A soul which has lost the virtue of charity by mortal sin. However it cannot exist in a soul which has lost the virtue of faith, since without faith all sense of the just measure of the injustice of sin is lost. It urges the individual to undergo punishment for the sake of repairing the order of justice; when motivated by even an ordinary measure of supernatural charity it infallibly obtains the forgiveness of venial sins and their temporal punishments; when motivated by that extraordinary measure which

781-415: A year and always before receiving Holy Communion, while confession of venial sins also is recommended. The act of penance or satisfaction that the priest imposes helps the penitent to overcome selfishness, to desire more strongly to live a holy life, to be closer to Jesus, and to show to others the love and compassion of Jesus. It is part of the healing that the sacrament brings: "Sin injures and weakens

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852-408: Is a rite , as well as among other Protestants . The word penance derives from Old French and Latin paenitentia , both of which derive from the same root meaning repentance, a sincere change of heart and feeling of remorse ( contrition ). Penance and repentance, similar in their derivation and original sense, have come to represent conflicting views of the essence of repentance, arising from

923-448: Is a moral virtue whereby the sinner is disposed to hatred of their sin as an offence against God and to a firm purpose of amendment and satisfaction. The principal act in the exercise of this virtue is the detestation of one's own sin. The motive of this detestation is that sin offends God. Theologians, following Thomas Aquinas (Summa III, Q. lxxxv, a. 1), regard penance as truly a virtue, though they have disagreed regarding its place among

994-462: Is another season during which, to a lesser extent, penances are performed. Acts of self-discipline are used as tokens of repentance. Easier acts of self-discipline include devoting time to prayer or reading of the Bible or other spiritual books. Examples of harder acts of self-discipline are fasting , continence, abstaining from alcohol or tobacco, or other privations. Self-flagellation and the wearing of

1065-526: Is because in Orthodox sacramental theology, confession is not made to the priest, but to Christ; the priest being there as a witness, friend and advisor. On an analogion in front of the penitent has been placed a Gospel Book and a Crucifix . The penitent venerates the Gospel Book and the cross and kneels. This is to show humility before the whole church and before Christ. Once they are ready to start,

1136-400: Is both the purpose and effect of this sacrament. Through the priest who is the minister of the sacrament and who acts not in his own name but on behalf of God, confession of sins is made to God and absolution is received from God. In this sacrament, the sinner, placing themselves before the merciful judgment of God, anticipates in a certain way, the judgment to which they will be subjected at

1207-529: Is called perfect charity (love of God for his own sake) it obtains the forgiveness of even mortal sins, when it desires simultaneously to seek out the Sacrament of penance as soon as possible, and of large quantities of temporal punishment. Penance, while a duty, is considered to be a gift in Catholicism, as it is held that no person can do any penance worthy of God's consideration without God first giving

1278-734: Is from 1962. In 1968, it was recast and restructured according to the decisions of the Second Vatican Council . In December 2021, six months after the promulgation of the motu propio, Traditionis custodes , which put restrictions on the use of the Missal of 1962 , Arthur Roche , Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments , stated that Bishops did not have permission to authorize

1349-621: Is not necessary for forgiveness, but it may provide peace if a believer feels burdened. In the Reformed tradition (which includes the Continental Reformed, Presbyterian and Congregationalist denominations), corporate confession is the normative way that confession and absolution is practiced. The Order of Worship in the Bible Presbyterian Church , for example, enjoins the following: Each Sunday we have

1420-530: Is not). This use of rite is distinct from reference to liturgical ritual families such as the Byzantine and Latin liturgical rites . Within the Catholic Church, "rite" often refers to what is also called a sacrament and respective liturgies based on liturgical languages and traditional local customs as well as the ceremonies associated with the sacraments. In Christian Catholicism, for example,

1491-463: Is requisite, that no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience; therefore, if there be any of you, who by this means [that is, by personal confession of sins] cannot quiet his own conscience herein, but requireth further comfort or counsel; let him come to me, or to some other discreet and learned Minister of God's Word, and open his grief; that by

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1562-476: Is the Rite of Christian Initiation of Adults . The term "rite" became widely used after the Second Vatican Council . While "rite" is often associated when receiving a "sacrament," it is technically incorrect to say that one received a "rite" because the sacrament is what is received while a rite is performed. The ritual consists of the prayers and actions that the minister of the sacrament performs when administering

1633-698: The Formula Missae while the Eastern Lutheran churches use the Byzantine Rite . Penance#Sacramental penance Penance is any act or a set of actions done out of repentance for sins committed, as well as an alternate name for the Catholic , Lutheran , Eastern Orthodox , and Oriental Orthodox sacrament of Reconciliation or Confession. It also plays a part in confession among Anglicans and Methodists , in which it

1704-805: The Anglican Communion and the Articles of Religion of the Methodist Church state "there are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord ". As such, in the Anglican and Methodist traditions, the following are considered rites: " confirmation , reconciliation (confessions of sins), matrimony , holy orders and anointing of

1775-512: The Didache enjoined Christians to fast every Wednesday and Friday. The conversion of heart can be expressed in many ways. "Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving , which express conversion in relation to oneself, to God, and to others." Also mentioned are efforts at reconciliation with one's neighbor, and the practice of charity "which covers

1846-497: The Latin Church –it can in certain circumstances be used by others including abbots and rulers of dioceses or quasi-dioceses who have not been ordained bishops. The Pontifical has its sources mostly in texts and rubrics which existed in the old sacramentaries and Ordines Romani and were gradually collected together to form one volume for the greater convenience of the officiating bishop. The earliest pontificals date from

1917-456: The office of the keys to "belong to all baptized persons", private confession does not necessarily need to be made to a pastor , and therefore lay confession is permitted, although this is not the norm. Near the time of death, many Methodists confess their sins and receive absolution from an ordained minister, in addition to being anointed . In Methodism, the minister is bound by the Seal of

1988-579: The Catholic Catechism, "the process of repentance and conversion was described by Jesus in the parable of prodigal son." In the Catholic Church, the sacrament of penance (also called reconciliation, forgiveness, confession and conversion) is one of the two sacraments of healing: Jesus Christ has willed that by this means the church should continue, in the power of the Holy Spirit, his work of healing and salvation. Reconciliation with God

2059-538: The Confessional , with The Book of Discipline stating "All clergy of The United Methodist Church are charged to maintain all confidences inviolate, including confessional confidences"; any confessor who divulges information revealed in confession is subject to being defrocked in accordance with canon law . As with Lutheranism, in the Methodist tradition, corporate confession is the most common practice, with

2130-460: The Father is restored. He extends His parental forgiveness. He cleanses us of all unrighteousness, thus removing the consequences of the previously unconfessed sin. We are back on track to realise the best plan that He has for our lives." The Lutheran Church teaches two key parts in repentance (contrition and faith). In mainstream Lutheranism, the faithful often receive the sacrament of penance from

2201-521: The Fridays outside of Lent. While the document includes a list of suggested penitential practices, the selection of a Friday penance is left to the individual. In 2011, Catholic bishops in England and Wales reversed their earlier decision to permit Catholics to practice a penance other than meat abstinence on Fridays. They said, in part: "The bishops wish to re-establish the practice of Friday penance in

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2272-565: The Gospel   [...] for that they have not any visible sign or ceremony ordained of God." It is important to note, however, that "commonly called Sacraments" does not mean "wrongly called Sacraments;" and that the Article merely distinguishes confession and the other rites from the two great Sacraments of the Gospel. Until the Prayer Book revisions of the 1970s and the creation of Alternative Service Books in various Anglican provinces,

2343-502: The Gospel", also known as the " five lesser sacraments ". John Wesley , the founder of the Methodist Church, held "the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer ", stating that "We grant confession to men to be in many cases of use: public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as a help to repentance." Additionally, per

2414-573: The Methodist liturgy including "prayers of confession, assurance and pardon". The traditional confession of The Sunday Service , the first liturgical text used by Methodists, comes from the service of Morning Prayer in The Book of Common Prayer . The confession of one's sin is particularly important before receiving Holy Communion ; the official United Methodist publication about the Eucharist titled This Holy Mystery states that: We respond to

2485-799: The Name of the Father, and of the Son, and of the Holy Ghost. Amen." Despite the provision for private confession in every edition of the Book of Common Prayer, the practice was frequently contested during the Ritualist controversies of the later nineteenth century. In the Methodist Church , as with the Anglican Communion, penance is defined by the Articles of Religion as one those "Commonly called Sacraments but not to be counted for Sacraments of

2556-535: The act of penance or satisfaction imposed in connection with the sacrament for the same therapeutic purpose can consist of set prayers or a certain number of prostrations or an act or omission intended to reinforce what is positive in the penitent's behaviour or to inhibit what is negative. The act imposed is itself called a penance or epitemia . In the Eastern Orthodox Church , penance is usually called Sacred Mystery of Confession. In Orthodoxy,

2627-410: The confessant's fasting rule is reviewed and perhaps increased. The intention of Confession is never to punish, but to heal and purify. Confession is also seen as a "second baptism", and is sometimes referred to as the "baptism of tears". In Orthodoxy, Confession is seen as a means to procure better spiritual health and purity. Confession does not involve merely stating the sinful things the person does;

2698-516: The confessor—a Lutheran priest—listens and then offers absolution while laying their stole on the penitent's head. Clergy are prohibited from revealing anything said during private Confession and Absolution per the Seal of the Confessional , and face excommunication if it is violated. In Laestadian Lutheranism penitent sinners, in accordance with the doctrine of the priesthood of all believers , practice lay confession , "confess[ing] their transgressions to other church members, who can then absolve

2769-490: The controversy in the Protestant Reformation as to the respective merits of "faith" and " good works ". According to dictionary definitions, the primary meaning of penance is the deeds done out of penitence . Like the latter, repentance refers to the genuine interior sorrow for one's hurtful words or actions. Only repentance implies a purpose of amendment, the resolve to avoid such hurtful behavior in

2840-471: The cross we all must bear. Such penances help configure us to Christ, who alone expiated our sins once for all." In the 1966 apostolic constitution Paenitemini Pope Paul VI said, "Penance therefore—already in the Old Testament—is a religious, personal act which has as its aim love and surrender to God: fasting for the sake of God, not for one's own self... [The Church] reaffirms the primacy of

2911-466: The end of their earthly life. Essential to the sacrament are acts both by the sinner (examination of conscience, contrition with a determination not to sin again, confession to a priest, and performance of some act to repair the damage caused by sin) and by the priest (determination of the act of reparation to be performed and absolution ). among the penitent's acts contrition holds first place. Serious sins ( mortal sins ) must be confessed within at most

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2982-408: The future. The words "true" and "firm" might be added to all but penance, to specify the depth of change in one's hurtful attitude. Contrition is the state of feeling remorseful, and can describe both the show of deepest regret and the firmest sorrow for one's wrongdoings. Protestant Reformers , upholding the doctrine of justification by faith alone , held that repentance consisted in a change of

3053-465: The good things a person does or is considering doing are also discussed. The approach is holistic, examining the full life of the confessant. The good works do not earn salvation, but are part of a psychotherapeutic treatment to preserve salvation and purity. Sin is treated as a spiritual illness, or wound, only cured through Jesus Christ. The Orthodox belief is that in Confession, the sinful wounds of

3124-425: The grace to do so. Penance proclaims mankind's unworthiness in the face of God's condescension, the indispensable disposition to God's grace, for though sanctifying grace alone forgives and purges sins from the soul, it is necessary that the individual consent to this action of grace by the work of the virtue of penance. Penance helps to conquer sinful habits and builds generosity, humility and patience. According to

3195-740: The intention of the sacramental mystery of Holy Confession is to provide reconciliation with God through means of healing. Similar to the Eastern Catholic Churches, in the Eastern Orthodox Church there are no confessionals. Traditionally the penitent stands or kneels before either the Icon of Christ the Teacher (to the viewers' right of the Royal Door) or in front of an Icon of Christ, " Not Made by Hands ". This

3266-585: The invitation to the Table by immediately confessing our personal and corporate sin, trusting that, "If we confess our sins, He who is faithful and just will forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9). Our expression of repentance is answered by the absolution in which forgiveness is proclaimed: "In the name of Jesus Christ, you are forgiven!" Many Methodists, like other Protestants, regularly practice confession of their sin to God himself, holding that "When we do confess, our fellowship with

3337-513: The late ninth century. From the mid-tenth century, one particular compilation, known to historians as the Pontificale Romano-Germanicum , became dominant, and was widely copied. Under Clement VIII , a standard version was published for the use of the entire Roman Rite , under the title Pontificale Romanum. It was reprinted by authority with many variations many times, and its last typical edition following this form

3408-439: The lives of the faithful as a clear and distinctive mark of their own Catholic identity.   [...] It is important that all the faithful be united in a common celebration of Friday penance." It is held that if fasting honestly causes one to be unable to fulfill their required tasks, it is uncharitable to fast, and the law of fasting would not apply. Many acts of penance carry an indulgence , which may be applied in behalf of

3479-514: The ministry of God's holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. The status of confession as a special friend sacrament is stated in Anglican formularies, such as the Thirty-Nine Articles . Article XXV includes it among "Those five commonly called Sacraments" which "are not to be counted for Sacraments of

3550-426: The penitent not to withhold any sins out of fear or shame. After the confessant reveals all their sins, the priest offers advice and counsel. The priest may modify the prayer rule of the penitent, or even prescribe another rule, if needed to combat the sins the penitent struggles most with. Penances, known as epitemia , are given with a therapeutic intent, so they are opposite to the sin committed. Epitemia are neither

3621-675: The penitent. In the prayer of forgiveness, the priests asks of God to forgive the sins committed. He then concludes by placing his hand on the head of the penitent and says, "The Grace of the All-Holy Spirit, through my insignificance, has loosened and granted to you forgiveness." In summary, the Priest reminds the penitent what they have received is a second baptism, through the Mystery of Confession, and that they should be careful not to defile this restored purity but to do good and to hear

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3692-443: The penitent." The Catholic Church uses the term "penance" in a number of separate but related instances: (a) as a moral virtue, (b) as a sacrament, (c) as acts of satisfaction, and (d) as those specific acts of satisfaction assigned the penitent by the confessor in the context of the sacrament. These have as in common the concept that the person who sins must repent and as far as possible make reparation to divine justice. Penance

3763-589: The penitential rite was always part of larger services. Prior to the revision, private confessions would be according to the form of Ministry to the Sick. The form of absolution provided in the order for the Visitation of the Sick reads, "Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, In

3834-759: The priest says, "Blessed is our God, always, now and ever, and unto the ages of ages," reads the Trisagion Prayers and the Psalm 50 (in the Septuagint ; in the KJV this is Psalm 51). The priest then advises the penitent that Christ is invisibly present and that the penitent should not be embarrassed or be afraid, but should open up their heart and reveal their sins so that Christ may forgive them. The penitent then accuses themselves of sins. The priest quietly and patiently listens, gently asking questions to encourage

3905-524: The recommendation of John Wesley, Methodist class meetings traditionally meet weekly in order to confess sins to one another. The Book of Worship of The United Methodist Church contains the rite for private confession and absolution in A Service of Healing II , in which the minister pronounces the words "In the name of Jesus Christ, you are forgiven!"; some Methodist churches have regularly scheduled auricular confession and absolution, while others make it available upon request. Since Methodism holds

3976-459: The religious and supernatural values of penitence (values extremely suitable for restoring to the world today a sense of the presence of God and of His sovereignty over man and a sense of Christ and His salvation)." In Paenitemini it is affirmed that "[b]y divine law all the faithful are required to do penance." "As from the fact of sin we Christians can claim no exception, so from the obligation to penance we can seek no exemption." Chapter 8 of

4047-418: The sacrament of Anointing of the Sick / Last Rites is one of the sacramental rites because they are administered to someone who is or was dying. The other are Penance and Eucharist (administered as Viaticum in the case of a dying person). Since the Second Vatican Council , anointing of the sick is administered to those who are seriously ill but not necessarily in immediate danger of death. Another example

4118-420: The sacrament requires that "the kind and extent of the satisfaction should be suited to the personal condition of each penitent so that each one may restore the order which he disturbed and through the corresponding remedy be cured of the sickness from which he suffered." Penance may consist of prayer, works of mercy, service of neighbor, voluntary self-denial, sacrifices, "and above all the patient acceptance of

4189-522: The sake of healing is mentioned in the Epistle of James . With the delay of the expected Second Coming , there was a recognized need for a means of accepting back into the Christian community those who had been expelled for serious sins. In early Christianity , bishops declared that God had forgiven sins when it was clear that there was repentance, and the penitent was readmitted to the community. Today

4260-527: The sick ". Similarly the "rites of the Moravian Church are Confirmation, Marriage, and Ordination". In the Lutheran tradition, Holy Baptism, Holy Eucharist , and Confession & Absolution are considered Lutheran sacraments , while Confirmation , Anointing of the Sick, Holy Matrimony, and Holy Orders are rites. As far as the liturgy is concerned, Western Lutheran churches use rites based on

4331-418: The sinner himself, as well as his relations with God and neighbour. Absolution takes away sin, but it does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must 'make satisfaction for' or 'expiate' his sins." This is done by prayer, charity, or an act of Christian asceticism. The rite of

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4402-467: The soul are to be exposed and treated in the "open air" (in this case, the Spirit of God. Note the fact that the Greek word for Spirit ( πνευμα ), can be translated as "air in motion" or wind). Once the penitent has accepted the therapeutic advice and counsel freely given to them by the priest, then, placing his epitrachelion over the head of the confessant, the priest says the prayer of forgiveness over

4473-413: The souls departed. God alone knows what remains to be expiated. The Church, in granting an indulgence to the living, exercises its jurisdiction; over the dead it has no jurisdiction and therefore makes the indulgence available for them by way of suffrage ( per modum suffragii ), i.e. it petitions God to accept these works of satisfaction and in consideration thereof to mitigate or shorten the sufferings of

4544-684: The souls in Purgatory . In the Irvingian Churches , such as the New Apostolic Church , persons may confess their sins to an Apostle. The Apostle is then able to "take the confession and proclaim absolution". A seal of confession ensures that confidentiality between the Apostle and Penitent is maintained. In cases of grave urgency, any priestly minister can hear confessions and pronounce absolutions. Auricular confession

4615-732: The use of the Pontificale Romanum that was issued in 1962 and that this edition was no longer in use. On February 11, 2022, however, Pope Francis clarified in a Latin statement that the Priestly Fraternity of St. Peter, and bishops who work with their priests and apostolates, may continue to utilize the former liturgical books ("namely the Missal, the Ritual, the Pontifical and the Roman Breviary, in force in

4686-415: The use of the adjective pontifical in other contexts to refer to the Pope, it is sometimes mistakenly thought that the Pontificale Romanum is a book reserved to the Pope. It could be argued that it is the book of those entitled to the use, in certain contexts, of the pontificalia , i.e. episcopal insignia. These are not always limited just to bishops, but–according to current 1983 Code of Canon Law of

4757-439: The virtues. Some have classed it with the virtue of charity, others with the virtue of religion, Bonaventure saw it as a part of the virtue of justice. Cajetan seems to have considered it as belonging to all three; however, most theologians agree with Aquinas that penance is a distinct virtue ( virtus specialis ). Penance as a virtue resides in the will. Since it is a part of the cardinal virtue of justice, it can operate in

4828-463: The voice of the psalmist: "Turn from evil and do good" (Psalm 34:14). Most importantly, the priest urges the penitent to guard themselves from sin and to commune as often as permitted. The priest dismisses the repentant one in peace. Private confession of sins to a priest, followed by absolution, has always been provided for in the Book of Common Prayer . In the Communion Service of the 1662 English Prayer Book, for example, we read: And because it

4899-425: The whole moral attitude of the mind and soul (Matthew 13:15; Luke 22:32), and that the divine forgiveness preceded true repentance and confession to God without any reparation of "works". In his Of Justification By Faith , Calvin says: "without forgiveness no man is pleasing to God." Nonetheless, in traditions formed by a Calvinist or Zwinglian sensibility, there has traditionally been a stress on reconciliation as

4970-549: The whole year and the season of Lent." Canon 1253 states that "The conference of bishops can determine more precisely the observance of fast and abstinence as well as substitute other forms of penance, especially works of charity and exercises of piety, in whole or in part, for abstinence and fast." In 2001 the United States Conference of Catholic Bishops , in a document titled "Penitential Practices for Today's Catholics", reiterated their decision to allow U.S. Catholics to substitute another form of penance for abstinence from meat on

5041-431: The year 1962"), and other former Ecclesia Dei communities have taken this to mean that the same applies to them. Rite (Christianity) In Christianity, a rite can refer to a sacred ceremony (such as anointing of the sick ), which may or may not carry the status of a sacrament depending on the Christian denomination (in Roman Catholicism , anointing of the sick is a sacrament while in Lutheranism it

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