Autor na početku daje kraći povijesni pregled pokorničkoga bogoslužja. U početcima je to bila kanonska pokora za osobito teške grijehe, pokorniku se nametala pokora u zajednici te se jednako tako, nakon ispunjene pokore, takav grješnik pred zajednicom vjernika svečano pomirivao s Bogom i Crkvom. Kada od 8. st. tarifna pokora počinje potiskivati kanonsku, sve se više razvija pojedinačna ispovijed i pomirenje. Nakon Drugoga vatikanskoga sabora ponovno se uvodi mogućnost pokorničkoga bogoslužja u zajednici vjernika. Obrednik na prvo mjesto ipak stavlja red pomirenja pojedinoga pokornika. Drugi je način zajedničko pokorničko slavlje s pojedinačnom ispovijedi i odrješenjem. Za izvanredne slučajeve predviđa se i mogućnost općenitoga priznavanja grijeha sa zajedničkim odrješenjem. Konačno, obrednik daje mogućnost i pokorničkoga slavlja, koje bi bilo tek priprava za kasnije sakramentalno pomirbeno slavlje. Autor ističe da je pokorničko slavlje s pojedinačnom ispovijedi i odrješenjem moguće samo onda kada je povoljan omjer ispovjednika i pokornika. Daljnja je mogućnost slavljenja takvoga obreda u manjim skupinama. Kada je riječ o pokorničkim slavljima koja bi trebala biti priprava za pojedinačno pomirenje, autor predlaže oprez da se ne bi dogodilo da vjernici takva nesakramentalna slavlja počnu smatrati sakramentalnima i potpunima. The author first gives a short historical overview of the penitential celebration. In the beginning, it was a canonical penance for particularly grave sins where the penitent was imposed a penance in the community, and equally so – after the penance – the sinner would solemnly reconcile himself to God and the Church before the community of believers. From the 8th century, when the tariff penance started to replace the canonical penance, there is an increasing development of individual confession and reconciliation. After the Second Vatican Council, the possibility of a penitential service in the community of believers is re-introduced. However, the book of rites prioritizes the order of reconciliation of an individual penitent. Another way is the common penitential celebration with individual confession and absolution. For exceptional cases there is the possibility of a general recognition of sin with the common absolution. Finally, the book of rites allows the possibility of penitential celebration, which would be only a preparation for a later sacramental celebration of reconciliation. The author points out that the penitential celebration with individual confession and absolution is possible only when there is a favorable ratio of confessors and penitents. A further possibility of celebrating this kind of ceremony is in small groups. As for the penitential celebrations that should be a preparation for individual reconciliation, the author suggests caution, that the believers do not start to regard such non-sacramental celebrations as sacramental and complete.