Confession

Are all of our sins—past, present, and future—forgiven once and for all when we become Christians? Not according to the Bible or the early Church Fathers. Scripture nowhere states that our future sins are forgiven; instead, it teaches us to pray, "And forgive us our debts, as we also have forgiven our debtors" (Matt. 6:12). 

The means by which God forgives sins after baptism is confession: "If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness" (1 John 1:9). Minor or venial sins can be confessed directly to God, but for grave or mortal sins, which crush the spiritual life out of the soul, God has instituted a different means for obtaining forgiveness—the sacrament known popularly as confession, penance, or reconciliation. 

This sacrament is rooted in the mission God gave to Christ in his capacity as the Son of man on earth to go and forgive sins (cf. Matt. 9:6). Thus, the crowds who witnessed this new power "glorified God, who had given such authority to men" (Matt. 9:8; note the plural "men"). After his resurrection, Jesus passed on his mission to forgive sins to his ministers, telling them, "As the Father has sent me, even so I send you. . . . Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (John 20:21–23). 

Since it is not possible to confess all of our many daily faults, we know that sacramental reconciliation is required only for grave or mortal sins—but it is required, or Christ would not have commanded it. 

Over time, the forms in which the sacrament has been administered have changed. In the early Church, publicly known sins (such as apostasy) were often confessed openly in church, though private confession to a priest was always an option for privately committed sins. Still, confession was not just something done in silence to God alone, but something done "in church," as the Didache (A.D. 70) indicates. 

Penances also tended to be performed before rather than after absolution, and they were much more strict than those of today (ten years’ penance for abortion, for example, was common in the early Church). 

But the basics of the sacrament have always been there, as the following quotations reveal. Of special significance is their recognition that confession and absolution must be received by a sinner before receiving Holy Communion, for "[w]hoever . . . eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord" (1 Cor. 11:27). 

 

The Didache
"Confess your sins in church, and do not go up to your prayer with an evil conscience. This is the way of life. . . . On the Lord’s Day gather together, break bread, and give thanks, after confessing your transgressions so that your sacrifice may be pure" (Didache 4:14, 14:1 [A.D. 70]). 

 

The Letter of Barnabas
"You shall judge righteously. You shall not make a schism, but you shall pacify those that contend by bringing them together. You shall confess your sins. You shall not go to prayer with an evil conscience. This is the way of light" (Letter of Barnabas 19 [A.D. 74]). 

 

Ignatius of Antioch
"For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ" (Letter to the Philadelphians 3 [A.D. 110]). 

"For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop" (ibid., 8). 

 

Irenaeus
"[The Gnostic disciples of Marcus] have deluded many women. . . . Their consciences have been branded as with a hot iron. Some of these women make a public confession, but others are ashamed to do this, and in silence, as if withdrawing from themselves the hope of the life of God, they either apostatize entirely or hesitate between the two courses" (Against Heresies 1:22 [A.D. 189]). 

 Augustine
"When you shall have been baptized, keep to a good life in the commandments of God so that you may preserve your baptism to the very end. I do not tell you that you will live here without sin, but they are venial sins which this life is never without. Baptism was instituted for all sins. For light sins, without which we cannot live, prayer was instituted. . . . But do not commit those sins on account of which you would have to be separated from the body of Christ. Perish the thought! For those whom you see doing penance have committed crimes, either adultery or some other enormities. That is why they are doing penance. If their sins were light, daily prayer would suffice to blot them out. . . . In the Church, therefore, there are three ways in which sins are forgiven: in baptisms, in prayer, and in the greater humility of penance" (Sermon to Catechumens on the Creed 7:15, 8:16 [A.D. 395]). 

Copied from:  http://www.catholic.com/tracts/confession

God Bless
Nathan

Why go to Confession?

Why must I go to Confession?  Can’t I go directly to God?

There are three main reasons why we ought to go to Confession for the forgiveness of our sins.  The first is because it has been set up this way since the very early years of our children in the faith.  The Jewish people have been giving sin offerings for the atonement of their sins through the priest for centuries.  Jesus taught this same idea of the forgiveness of sins through those He appointed and gave such necessary authority that the Jewish people never had.

Secondly, both John and James mention the need to confess our sins to each other.  These men tell us to confess our sins to each other but more specifically James says that certain men have this power to forgive the sins of others (James 5:14-15).  We find in the Gospel of Matthew, chapter 9, verse 6 Jesus forgiving the sins of a paralytic man and saying: “your sins are forgiven” and Matthew goes on to say in verse 8 that these powers are given to men (plural).

Thirdly, we know that Jesus has the authority on earth to forgive sins (Matt 9:6) and that Jesus sends His apostles with the words: “As the Father sent me, even so I now send you.” (John 20:21).  Therefore it is clear that Scripture teaches us that Jesus gave His apostles the authority to forgive sins.  These have been given this same authority as well as the authority to pass this authority on to their successors all the way through history to our bishops and priests of today.

 

To recap, true sacramental forgiveness of sins is a fulfillment of the sacrificial system of the forgiveness of sins of the Jewish people.  It is also the power of God working through men (bishops and priests) and is instituted by Jesus Himself and passed on through apostolic succession to the bishops and priests of today.

If you were dying of cancer and you prayed everyday for God to heal you, God could easily heal you instantly.  But before that happens you will no doubt constantly visit the doctor to help you.  Now say you are healed by the doctors help.  It is not the doctor that healed you, it was God.  The doctor was just the intermediary for God.  God used the doctor to perform His miracle.  This is the same way that God uses a priest to administer the sacrament of confession to us.  Sin is like a cancer and we need to go to the doctor (priest) to be healed.

So why go to confession?  Because Jesus Christ set it up this way.  Yes, if you ask forgiveness with a repentant heart, you will be forgiven but this only for venial sins.  If you’ve completely cut yourself off from His communion by performing mortal sin then you must go to confession so as to reconcile yourself to Him and His Church.

If Jesus truly set it up this way then who are we to assume we that we don’t need to go?  Don’t delay in going to Confession.

 

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 Prepared by a St.Denis parishioner