Petryk, Piotr2024-01-302024-01-302007Roczniki Teologiczne, 2007, T. 54, z. 8, s. 257-271.1233-1457http://theo-logos.pl/xmlui/handle/123456789/12674Tłumaczenie streszczenia / Translated by Jan Kłos.Over the history of the Church the practice of penance has undergone changes. In the first centuries it had a deeply formative character. It was similar to the catechumenal itinerary (it took place in the fellowship of penitents and had some stages). In the early Middle Ages the practice took on a more individual and expiatory character which was continued throughout the long ages of the Church. The Second Vatican Council renewed the rites of the sacrament of penance so that it would better express the social dimension of sin and conversion. Penance is an answer to the existential situation of the sinner. In its essence it constitutes an element of the process of conversion, which best defined by the Greek term μετάνοια. The teaching of the Church says that penance manifests itself in the faithful and good fulfilment of the duties of one’s calling, position, and age. Giving somebody penance should take into account the burden of sins, the penitent’s age, and above all his spiritual good. Sacramental penance must have formative and healing valour. Among the factors leading to penance one should name appropriate catechesis, salvific dialogue, and above all penance celebrations which draw their effectiveness from the power of the Word of God.plAttribution-NonCommercial-NoDerivs 3.0 Polandhttp://creativecommons.org/licenses/by-nc-nd/3.0/pl/pokutaformacjarodzaje pokutywielkość pokutygrzechnawróceniesakrament pokutysakrament pokuty i pojednaniasakramentyteologiapenanceformationkinds of penancegreatness of penancesinconversionsacrament of penancesacrament of penance and reconciliationsacramentstheologyArticle