[44] Then he turned to the woman and said to Simon, "Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. [45] You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. [46] You did not anoint my head with oil, but she anointed my feet with ointment. [47] So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little." [48] He said to her, "Your sins are forgiven." [49] The others at table said to themselves, "Who is this who even forgives sins?" [50] But he said to the woman, "Your faith has saved you; go in peace."
(CCC 1440) Sin is before all else an offense against God, a rupture of communion with him. At the same time it damages communion with the Church. For this reason conversion entails both God's forgiveness and reconciliation with the Church, which are expressed and accomplished liturgically by the sacrament of Penance and Reconciliation (Cf. LG 11). (CCC 1446) 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. The Fathers of the Church present this sacrament as "the second plank [of salvation] after the shipwreck which is the loss of grace" (Tertullian, De Paenit. 4, 2: PL 1, 1343; cf. Council of Trent (1547): DS 1542). (CCC 1450) "Penance requires… the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction" (Roman Catechism II, V, 21; cf. Council of Trent (1551): DS 1673). (CCC 1451) Among the penitent's acts contrition occupies first place. Contrition is "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again" (Council of Trent (1551): DS 1676). (CCC 1452) When it arises from a love by which God is loved above all else, contrition is called "perfect" (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible (Cf. Council of Trent: DS 1677). (CCC 1448) Beneath the changes in discipline and celebration that this sacrament has undergone over the centuries, the same fundamental structure is to be discerned. It comprises two equally essential elements: on the one hand, the acts of the man who undergoes conversion through the action of the Holy Spirit: namely, contrition, confession, and satisfaction; on the other, God's action through the intervention of the Church. The Church, who through the bishop and his priests forgives sins in the name of Jesus Christ and determines the manner of satisfaction, also prays for the sinner and does penance with him. Thus the sinner is healed and re-established in ecclesial communion. (CCC 1449) The formula of absolution used in the Latin Church expresses the essential elements of this sacrament: the Father of mercies is the source of all forgiveness. He effects the reconciliation of sinners through the Passover of his Son and the gift of his Spirit, through the prayer and ministry of the Church: “God, the Father of mercies, through the death and the 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” (OP 46: formula of absolution).
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