I. Penance in the Documents on the Liturgy
Presenter: Jeffrey Truscott

Sources include the Apostolic Constitution Paenitemini (1966), which emphasizes that Christian life bears the seal of Christ's paschal mystery and calls the faithful to do regular penance but with fewer legalistic strictures; from the Doctrine on Faith, Pastoral Norms Sacramentum Paenitentiae (1972) is a canonical statement working to conserve traditional penitential practice such as sacramental confession and absolution; and Paul VI's Address (19 July 1972) laments "contemporary laxism" in calling the faithful to maintain confessional discipline.
The Rite of Penance (1973) sagely notes that penance leads to justice, and it maintains the scholastic components of contrition, confession, the act of penance (satisfaction) and absolution. As well, it provides three rites for celebrating the sacraments and norms for penitential services.
Paul VI's Address (5 March 1975) disabuses those who would view penance mechanically and calls for a "particular, human collaboration" without further specifying the issue of merit; the letter of Cardinal J. Villot to Bishop C. Manziana (August 1975) emphasizes the church as the subject of conversion; Paul VI's Address (23 March 1977) identifies confession as "a sacrament of healing par excellence" to signal a broader understanding of the sacraments of healing (reconciliation, anointing). Also noteworthy is the missive to Religious and Secular Institutes (1971).

II. The Eastern Orthodox Experience
Presenter: Allyne Smith

The context is that of theosis, or deification as communion with God. Noteworthy is the terminology "mystery of repentance." Also to note is the critique of western theologies of repentance which misrepresent God as stern judge.
Liturgically, confessional prayers appear in the Sunday liturgy, especially that before Great Lent, which is the Sunday of Forgiveness. In this Lent, the Prayer of St. Ephrem is read Monday through Friday (twice at each service) and ritualized with prostrations. In general, Lent has a joyful character and is synonymous with "Alleluia."
Regarding the mystery of repentance, texts date to no earlier than the 10th c., and these are believed to reflect 6th c. practice. The Order of today is that of the 1692 Euchologion. The Slavonic order shows a preference for an indicative form of absolution. A general confession is routinely celebrated at Great Vespers on Saturday evening.
Outside the liturgy, fasting is considered essential to one's cosmic transformation and is required to receive communion. Also, the Jesus Prayer carries a penitential character and may involve the repetitive use of a prayer rope.
Among the Eastern Orthodox, issues include the frequency of fasting and private confession to be required; the appropriateness of the (Slavonic) indicative mood in pronouncing absolution; lay absolution given by "Spirit-bearers" i.e.. non-ordained monks; and general confession with individual absolution as a stop-gap to allow the faithful to receive communion.