Thinking about confession.

[Xeno.of.athens]

I recently wrote a short letter in response to a question from a Christian. The short letter is about confession. I think it may be useful for some in this forum too, if they wonder why one ought to confess and to whom. It is only a short letter, so do not expect an encyclopaedic treatment of the subject. Here it is, in a modified form for a modified readership.

The main purpose of confession is to receive both reconciliation with the Church and God as well as to receive advice and assistance for dealing with the serious sins that you wish to confess.

• One seeks reconciliation with the Church if one's sins have caused harm within or to the Church such as a public scandal or harm of some kind to some within the Church.
• One seeks reconciliation with God because every sin is offensive to God's justice, truth, and needs God's mercy and grace to be forgiven.
• One receives assistance and advice from one's confessor, who God enables to perform this office by means of his grace and the gift of wisdom so that the confessor can help in practical ways, those who struggle with sins that cause them grief and guilt.

Often these are sins of the passions, lust, adultery, or adulterous thoughts if one is married. But other serious matters also cause Christians to feel a need for help and confession.

So, Catholics view confession as serving two primary purposes,

• the first is to unburden the conscience by discussing the sins that are troubling the Christian,
• and the second is to receive advice and help to stop sinning in the same way so that the conscience will not be troubled again by committing the same sins over and over again.

A priest is involved primarily to advise and assist but also to represent God when absolution is given from one's sins.

Unconfessed sins will not condemn one to hell if one is repentant and has sought God's forgiveness and help to deal with them. It is not God's desire for any people to perish, he wishes all to repent and live (see 2 Peter 3:9).

So, confess your sins to God first and immediately, and then seek out an opportunity to confess to a priest as soon as practical.

If you have sinned but forgotten, then pray to God that he will help you to recognise your faults and sins so that you can confess them to him and receive grace to cleans your conscience (see Psalm 51).

Lastly, catechumens may confess to a priest, they are expected to do so before baptism as part of the process of conversion.

And no, a convert is not expected to write a list of every sin he/she ever committed and confess each of them individually, that would take a very long time and the priest, being only a man, would soon tire and need rest. It is better to confess those sins that produce grief and guilt in your own mind and conscience and then to ask for help from God to search your soul and cleans your conscience from hidden guilt. Psalm 51 is helpful to read for this purpose.

 

[disciple Clint]

I recently wrote a short letter in response to a question from a Christian. The short letter is about confession. I think it may be useful for some in this forum too, if they wonder why one ought to confess and to whom. It is only a short letter, so do not expect an encyclopaedic treatment of the subject. Here it is, in a modified form for a modified readership.

The main purpose of confession is to receive both reconciliation with the Church and God as well as to receive advice and assistance for dealing with the serious sins that you wish to confess.

• One seeks reconciliation with the Church if one's sins have caused harm within or to the Church such as a public scandal or harm of some kind to some within the Church.
• One seeks reconciliation with God because every sin is offensive to God's justice, truth, and needs God's mercy and grace to be forgiven.
• One receives assistance and advice from one's confessor, who God enables to perform this office by means of his grace and the gift of wisdom so that the confessor can help in practical ways, those who struggle with sins that cause them grief and guilt.

Often these are sins of the passions, lust, adultery, or adulterous thoughts if one is married. But other serious matters also cause Christians to feel a need for help and confession.

So, Catholics view confession as serving two primary purposes,

• the first is to unburden the conscience by discussing the sins that are troubling the Christian,
• and the second is to receive advice and help to stop sinning in the same way so that the conscience will not be troubled again by committing the same sins over and over again.

A priest is involved primarily to advise and assist but also to represent God when absolution is given from one's sins.

Unconfessed sins will not condemn one to hell if one is repentant and has sought God's forgiveness and help to deal with them. It is not God's desire for any people to perish, he wishes all to repent and live (see 2 Peter 3:9).

So, confess your sins to God first and immediately, and then seek out an opportunity to confess to a priest as soon as practical.

If you have sinned but forgotten, then pray to God that he will help you to recognise your faults and sins so that you can confess them to him and receive grace to cleans your conscience (see Psalm 51).

Lastly, catechumens may confess to a priest, they are expected to do so before baptism as part of the process of conversion.

And no, a convert is not expected to write a list of every sin he/she ever committed and confess each of them individually, that would take a very long time and the priest, being only a man, would soon tire and need rest. It is better to confess those sins that produce grief and guilt in your own mind and conscience and then to ask for help from God to search your soul and cleans your conscience from hidden guilt. Psalm 51 is helpful to read for this purpose.

Perhaps other reasons from the Catholic perspective would be to obtain grace to resist future sin through the Sacrament of Penance or the Sacrament of Reconciliation, to receive divine mercy and to obtain objective assurance of forgiveness since the priest is actually acting In Persona Christi, as Christ Himself

 

[disciple Clint]

Now the big question...is it necessary to go to a priest when we have direct access to the High Priest Jesus Himself?

 

[Ceallaigh]

According to what looked up the current common practice of confessing to a priest, came about centuries after the church was established. Maybe as late as the 11th century.

 

[Xeno.of.athens]

Now the big question...is it necessary to go to a priest when we have direct access to the High Priest Jesus Himself?

Necessary?
I cannot say if it is or is not, but I know what Jesus said:

Then, when it was late on the same day, on the first of the Sabbaths, and the doors were closed where the disciples were gathered, for fear of the Jews, Jesus came and stood in their midst, and he said to them: "Peace to you." And when he had said this, he showed them his hands and side. And the disciples were gladdened when they saw the Lord. Therefore, he said to them again: "Peace to you. As the Father has sent me, so I send you." When he had said this, he breathed on them. And he said to them: "Receive the Holy Spirit. Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained."
John 20:19-23​

What one makes of the Lord's words is a matter for one's conscience and so is confession. Receive the Lord's words as they were spoken in their plain sense and confession makes great sense.

Saint James also wrote about this matter:

Is any of you sad? Let him pray. Is he even-tempered? Let him sing psalms. Is anyone ill among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And a prayer of faith will save the infirm, and the Lord will alleviate him. And if he has sins, these will be forgiven him. Therefore, confess your sins to one another, and pray for one another, so that you may be saved. For the unremitting prayer of a just person prevails over many things. Elijah was a mortal man like us, and in prayer he prayed that it would not rain upon the earth. And it did not rain for three years and six months. And he prayed again. And the heavens gave rain, and the earth brought forth her fruit. My brothers, if anyone of you strays from the truth, and if someone converts him, he ought to know that whoever causes a sinner to be converted from the error of his ways will save his soul from death and will cover a multitude of sins.
James 5:13-20​

And Saint Paul gave an indication of how Christians are related one to another when he wrote of the body of Christians as the body of Christ:

For just as the body is one, and yet has many parts, so all the parts of the body, though they are many, are only one body. So also is Christ. And indeed, in one Spirit, we were all baptized into one body, whether Jews or Gentiles, whether servant or free. And we all drank in the one Spirit. For the body, too, is not one part, but many. If the foot were to say, "Because I am not the hand, I am not of the body," would it then not be of the body? And if the ear were to say, "Because I am not the eye, I am not of the body," would it then not be of the body? If the whole body were the eye, how would it hear? If the whole were hearing, how would it smell? But instead, God has placed the parts, each one of them, in the body, just as it has pleased him. So if they were all one part, how would it be a body? But instead, there are many parts, indeed, yet one body. And the eye cannot say to the hand, "I have no need for your works." And again, the head cannot say to the feet, "You are of no use to me." In fact, so much more necessary are those parts of the body which seem to be weaker. And though we consider certain parts of the body to be less noble, we surround these with more abundant dignity, and so, those parts which are less presentable end up with more abundant respect. However, our presentable parts have no such need, since God has tempered the body together, distributing the more abundant honour to that which has the need, so that there might be no schism in the body, but instead the parts themselves might take care of one another. And so, if one part suffers anything, all the parts suffer with it. Or, if one part finds glory, all the parts rejoice with it. Now you are the body of Christ, and parts like any part. And indeed, God has established a certain order in the Church: first Apostles, second Prophets, third Teachers, next miracle-workers, and then the grace of healing, of helping others, of governing, of different kinds of languages, and of the interpretation of words. Are all Apostles? Are all Prophets? Are all Teachers? Are all workers of miracles? Do all have the grace of healing? Do all speak in tongues? Do all interpret? But be zealous for the better charisms. And I reveal to you a yet more excellent way.
1 Corinthians 12:12-31​

Our calling is to be united in the body of Christ sharing his way of thinking and his love among ourselves so that Christians can mature and become perfect. Confession helps with this process.

​

 

[Ceallaigh]

Necessary?
I cannot say if it is or is not, but I know what Jesus said:

Then, when it was late on the same day, on the first of the Sabbaths, and the doors were closed where the disciples were gathered, for fear of the Jews, Jesus came and stood in their midst, and he said to them: "Peace to you." And when he had said this, he showed them his hands and side. And the disciples were gladdened when they saw the Lord. Therefore, he said to them again: "Peace to you. As the Father has sent me, so I send you." When he had said this, he breathed on them. And he said to them: "Receive the Holy Spirit. Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained."
John 20:19-23​

What one makes of the Lord's words is a matter for one's conscience and so is confession. Receive the Lord's words as they were spoken in their plain sense and confession makes great sense.

Saint James also wrote about this matter:

Is any of you sad? Let him pray. Is he even-tempered? Let him sing psalms. Is anyone ill among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And a prayer of faith will save the infirm, and the Lord will alleviate him. And if he has sins, these will be forgiven him. Therefore, confess your sins to one another, and pray for one another, so that you may be saved. For the unremitting prayer of a just person prevails over many things. Elijah was a mortal man like us, and in prayer he prayed that it would not rain upon the earth. And it did not rain for three years and six months. And he prayed again. And the heavens gave rain, and the earth brought forth her fruit. My brothers, if anyone of you strays from the truth, and if someone converts him, he ought to know that whoever causes a sinner to be converted from the error of his ways will save his soul from death and will cover a multitude of sins.
James 5:13-20​

And Saint Paul gave an indication of how Christians are related one to another when he wrote of the body of Christians as the body of Christ:

For just as the body is one, and yet has many parts, so all the parts of the body, though they are many, are only one body. So also is Christ. And indeed, in one Spirit, we were all baptized into one body, whether Jews or Gentiles, whether servant or free. And we all drank in the one Spirit. For the body, too, is not one part, but many. If the foot were to say, "Because I am not the hand, I am not of the body," would it then not be of the body? And if the ear were to say, "Because I am not the eye, I am not of the body," would it then not be of the body? If the whole body were the eye, how would it hear? If the whole were hearing, how would it smell? But instead, God has placed the parts, each one of them, in the body, just as it has pleased him. So if they were all one part, how would it be a body? But instead, there are many parts, indeed, yet one body. And the eye cannot say to the hand, "I have no need for your works." And again, the head cannot say to the feet, "You are of no use to me." In fact, so much more necessary are those parts of the body which seem to be weaker. And though we consider certain parts of the body to be less noble, we surround these with more abundant dignity, and so, those parts which are less presentable end up with more abundant respect. However, our presentable parts have no such need, since God has tempered the body together, distributing the more abundant honour to that which has the need, so that there might be no schism in the body, but instead the parts themselves might take care of one another. And so, if one part suffers anything, all the parts suffer with it. Or, if one part finds glory, all the parts rejoice with it. Now you are the body of Christ, and parts like any part. And indeed, God has established a certain order in the Church: first Apostles, second Prophets, third Teachers, next miracle-workers, and then the grace of healing, of helping others, of governing, of different kinds of languages, and of the interpretation of words. Are all Apostles? Are all Prophets? Are all Teachers? Are all workers of miracles? Do all have the grace of healing? Do all speak in tongues? Do all interpret? But be zealous for the better charisms. And I reveal to you a yet more excellent way.
1 Corinthians 12:12-31​

Our calling is to be united in the body of Christ sharing his way of thinking and his love among ourselves so that Christians can mature and become perfect. Confession helps with this process.

I don't know a whole lot about Catholicism, but even I'm familiar with these passages being used to establish the practice of confessing one's sins to a priest. But it's something that has to be concluded, rather than being a direct ordinance that must be adhered to. And as I noted in a post above, the history of this practice bears looking into. Because as far as I know, it didn't start any earlier than the 8th century, and then only in literary form. I believe the actual practice of going into a chamber with a priest to confess one's sins to, and receive orders of penance to perform and absolution being granted, wasn't put into practice until around the 10th or 11th century. And if that's the case, then one has to ask why it took a thousand years for this ordinance to become firmly established. I also know it's said somewhere that along the line absolution was granted if the parishioner payed a certain amount of money. I actually asked a Roman Catholic priest about that once when I was a teenager, and he didn't deny the practice took place, but rather said all churches had periods of corruption in their history (or words to that effect).

 

[Xeno.of.athens]

I don't know a whole lot about Catholicism, but even I'm familiar with these passages being used to establish the practice of confessing one's sins to a priest. But it's something that has to be concluded, rather than being a direct ordinance that must be adhered to. And as I noted in a post above, the history of this practice bears looking into. Because as far as I know, it didn't start any earlier than the 8th century, and then only in literary form. I believe the actual practice of going into a chamber with a priest to confess one's sins to, and receive orders of penance to perform and absolution being granted, wasn't put into practice until around the 10th or 11th century. And if that's the case, then one has to ask why it took a thousand years for this ordinance to become firmly established. I also know it's said somewhere that along the line absolution was granted if the parishioner payed a certain amount of money. I actually asked a Roman Catholic priest about that once when I was a teenager, and he didn't deny the practice took place, but rather said all churches had periods of corruption in their history (or words to that effect).

You may as well ask why it took until the early church councils to define the Incarnation, the hypostatic union, and the Blessed Trinity as ask the questions you raised. It simply took time to realise what the teaching of Christ meant. It just takes time to figure it out. And, usually, it only is figured out then error is taught by some, and the Church needs to correct it with truth.

You are not a Catholic - as you observed - so, no one is asking you to confess to a Catholic priest. Do as your conscience directs or as your own thinking directs.

 

[SabbathBlessings]

Now the big question...is it necessary to go to a priest when we have direct access to the High Priest Jesus Himself?

And God’s Word answers this question very plainly!

1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;

No earthy person can forgive our sins, only Jesus.

1 John 1:9 If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Amen!

 

[Xeno.of.athens]

No earthy person can forgive our sins, only Jesus.

Interesting opinion: tell me, if you are willing, why did Jesus say, "Receive the Holy Spirit. Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained." [John 20:23]?

 

[SabbathBlessings]

Interesting opinion: tell me, if you are willing, why did Jesus say, "Receive the Holy Spirit. Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained." [John 20:23]?

Jesus is not giving man the authority to forgive sins. It is to teach people they have the assurance of forgivness by God if they comply with all of His teachings. The diciples were commissioned to observe everything Jesus commanded of them. To place all this power on humans when we are told we go directly to Jesus as He is the only Mediator between God and man. This is not my opinion it is the teaching of the Holy Spirit. 1 Timothy 2:5. This should be good news that we have such a righteous Savior that allows us to go directly to Him and to be guided by His Spirit and gives us His Holy Scriptures, that if we follow His Word He is a shield to us and a lamp to our path we won’t be deceived. Proverbs 30:5-6. Psalms 119:105

 

[HTacianas]

I don't know a whole lot about Catholicism, but even I'm familiar with these passages being used to establish the practice of confessing one's sins to a priest. But it's something that has to be concluded, rather than being a direct ordinance that must be adhered to. And as I noted in a post above, the history of this practice bears looking into. Because as far as I know, it didn't start any earlier than the 8th century, and then only in literary form. I believe the actual practice of going into a chamber with a priest to confess one's sins to, and receive orders of penance to perform and absolution being granted, wasn't put into practice until around the 10th or 11th century. And if that's the case, then one has to ask why it took a thousand years for this ordinance to become firmly established. I also know it's said somewhere that along the line absolution was granted if the parishioner payed a certain amount of money. I actually asked a Roman Catholic priest about that once when I was a teenager, and he didn't deny the practice took place, but rather said all churches had periods of corruption in their history (or words to that effect).

Early Church Fathers on Confession

 

[HTacianas]

Jesus is not giving man the authority to forgive sins. It is to teach people they have the assurance of forgivness by God if they comply with all of His teachings. The diciples were commissioned to observe everything Jesus commanded of them. To place all this power on humans when we are told we go directly to Jesus as He is the only Mediator between God and man. This is not my opinion it is the teaching of the Holy Spirit. 1 Timothy 2:5. This should be good news that we have such a righteous Savior that allows us to go directly to Him and to be guided by His Spirit and gives us His Holy Scriptures, that if we follow His Word He is a shield to us so we won’t be deceived. Proverbs 30:5-6

Yes, Jesus gave them the authority to forgive sins. That's why it says what it says, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained". If it were to mean something else he would have said something else. You can see Paul's exercise of it at 2 Corinthians 2:10.

 

[SabbathBlessings]

Yes, Jesus gave them the authority to forgive sins. That's why it says what it says, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained". If it were to mean something else he would have said something else. You can see Paul's exercise of it at 2 Corinthians 2:10.

I guess we will find out soon enough. I would not want to place my salvation on humans when in God’s Word we are told 1 John 1:9 If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

He is not an earthy priest. There is nothing wrong with discussing our sins with a priest or pastor, but they do not have the authority to forgive. What if this teaching is wrong and humans can’t forgive sins only Jesus can- that's a lot of risk in my opinion when we are told there is one Mediator between God and man and that is Jesus Christ! To have an earthy mediator seems to be against the teachings of scripture. Thank you, Jesus, our Father we can go directly to you!

 

[Ceallaigh]

Yes, Jesus gave them the authority to forgive sins. That's why it says what it says, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained". If it were to mean something else he would have said something else. You can see Paul's exercise of it at 2 Corinthians 2:10.

So does that nullify or supercede confessing our sins directly to the Father asking forgiveness in the name of Jesus?

 

[HTacianas]

So does that nullify or supercede confessing our sins directly to the Father asking forgiveness in the name of Jesus?

It is the same as asking Jesus himself. Jesus gave that authority to the apostles and it has been handed down through their successors ever since.

 

[Xeno.of.athens]

So does that nullify or supercede confessing our sins directly to the Father asking forgiveness in the name of Jesus?

At confession one confesses sins to God, asks God for forgiveness, and thanks God for his grace and compassion.

A typical act of contrition for sins is like this:

O my God, I am heartily sorry for having offended Thee, and I detest all my sins, because I dread the loss of heaven, and the pains of hell;

but most of all because they offend Thee, my God,

Who are all good and deserving of all my love.

I firmly resolve, with the help of Thy grace,

to sin no more and avoid the near occasions of sin. Amen.​

 

[Ceallaigh]

It is the same as asking Jesus himself. Jesus gave that authority to the apostles and it has been handed down through their successors ever since.

Just as long as it's not being said forgiveness can only be obtained by confessing to a priest.

 

[Xeno.of.athens]

Just as long as it's not being said forgiveness can only be obtained by confessing to a priest.

Why do you fear such a thing? It is not Catholic teaching, nor Orthodox as far as I am aware.

 

[Ceallaigh]

At confession one confesses sins to God, asks God for forgiveness, and thanks God for his grace and compassion.

A typical act of contrition for sins is like this:

O my God, I am heartily sorry for having offended Thee, and I detest all my sins, because I dread the loss of heaven, and the pains of hell;

but most of all because they offend Thee, my God,

Who are all good and deserving of all my love.

I firmly resolve, with the help of Thy grace,

to sin no more and avoid the near occasions of sin. Amen.​

I believe that is completely correct.

I believe also as James said, that confessing our sins and confiding them to another is healing.

There's an old story of about a child who is afraid to sleep alone on a dark, stormy night. She calls out to her mom who tells her that Jesus is right beside her. The child replies, “But mom, right now I need Jesus with skin on!".

So the priest represents Jesus with skin on, in whom one can seek solace and assurance plus guidance.

 

[Ceallaigh]

Why do you fear such a thing? It is not Catholic teaching, nor Orthodox as far as I am aware.

So you are saying that forgiveness can only be obtained by confessing to a priest? And you're wondering why I see a problem in the teaching that one has to go through a man to obtain forgiveness from God?