On the Sacrament of Repentance

The manifold mercy of God so assists men when they fall, that not only by the grace of baptism but also by the remedy of penitence is the hope of eternal life revived, in order that they who have violated the gifts of the second birth, condemning themselves by their own judgment, may attain to remission of their crimes, the provisions of the Divine Goodness having so ordained that God’sindulgence cannot be obtained without the supplications of priests. For the Mediator between God and men, the Man Christ Jesus, has transmitted this power to those that are set over the Church that they should both grant a course of penitence to those who confess, and, when they are cleansed by wholesome correction admit them through the door of reconciliation to communion in the sacraments. In which work assuredly the Saviour Himself unceasingly takes part and is never absent from those things, the carrying out of which He has committed to His ministers, saying: Lo, I am with you all the days even to the completion of the age (Mat. 28:20): so that whatever is accomplished through our service in due order and with satisfactory results we doubt not to have been vouchsafed through the Holy Spirit

But to those who in time of need and in urgent danger implore the aid first of penitence, then of reconciliation, must neither means of amendment nor reconciliation be forbidden: because we cannot place limits to God’s mercy nor fix times for Him with whom true conversion suffers no delay of forgiveness, as says God’s Spirit by the prophet, when you have turned and lamented, then shall you be saved ; and elsewhere, Declare your iniquities beforehand, that you may’st be justified; and again, For with the Lord there is mercy, and with Him is plenteous redemption.  And so in dispensing God’s gifts we must not be hard, nor neglect the tears and groans of self-accusers, seeing that we believe the very feeling of penitence springs from the inspiration of God, as says the Apostle, lest perchance God will give them repentance that they may recover themselves from the snares of the devil, by whom they are held captive at his will (2 Tim. 2:25-26).

Hence it behooves each individual Christian to listen to the judgment of his own conscience, lest he put off the turning to God from day to day and fix the time of his amendment at the end of his life; for it is most perilous for human frailty and ignorance to confine itself to such conditions as to be reduced to the uncertainty of a few hours, and instead of winning indulgence by fuller amendment, to choose the narrow limits of that time when space is scarcely found even for the penitent’s confession or the priest’s absolution. But, as I have said, even such men’s needs must be so assisted that the free action of penitence and the grace of communion be not denied them, if they demand it even when their voice is gone, by the signs of a still clear intellect. And if they be so overcome by the stress of their malady that they cannot signify in the priest’s presence what just before they were asking for, the testimony of believers standing by must prevail for them, that they may obtain the benefit of penitence and reconciliation simultaneously, so long as the regulations of the father’s canons be observed in reference to those persons who have sinned against God by forsaking the Faith. (Letter 108.3-5)