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Roman Catechism
Satisfaction Atones To The Church
Furthermore (these satisfactions) serve as testimonies of our sorrow for sin committed, and thus atone to the Church which is grievously insulted by our crimes. God, says St. Augustine, despises not a contrite and humble heart; but, as heartfelt grief is generally concealed from others, and is not manifested by words or other signs, wisely, therefore, are penitential times appointed by those who preside over the Church, in order to atone to the Church, in which sins are forgiven.
Satisfaction Deters Others From Sin
Besides, the example presented by our penitential practices serves as a lesson to others, how to regulate their lives and practice piety. Seeing the punishments inflicted on sin, they must feel the necessity of using the greatest circumspection through life, and of correcting their former habits.
The Church, therefore, with great wisdom ordained that when anyone had committed a public crime, a public penance should be imposed on him, in order that others, being deterred by fear, might more carefully avoid sin in future. This has sometimes been observed even with regard to secret sins of more than usual gravity. But with regard to public sinners, as we have already said, they were never absolved until they had performed public penance. During the performance of this penance, the pastors poured out prayers to God for their salvation, and ceased not to exhort the penitents to do the same. In this respect, great was the care and solicitude of St. Ambrose, of whom it is related that many who came to the tribunal of Penance with hardened hearts were so softened by his tears as to conceive the sorrow of true contrition. But in process of time the severity of ancient discipline was so relaxed and charity grew so cold, that in our days many of the faithful think inward sorrow of soul and grief of heart unnecessary for obtaining pardon, imagining that a mere appearance of sorrow is sufficient.