Confession
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Confession of sins is part of the Christian faith and practice. The meaning is essentially the same as the criminal one – to admit one's guilt. Confession of one's sins, or at least of one's sinfulness, is seen by most churches as a pre-requisite for becoming a Christian.
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[edit] Confession in different churches
[edit] Roman Catholicism
In Catholic teaching, the Catholic sacrament of Penance (commonly called confession or Reconciliation) is the method given by Christ to the Catholic Church by which individual men and women may confess sins committed after baptism and have them absolved by a priest. This sacrament is known by many names, including penance, reconciliation and confession (Catechism of the Catholic Church, Sections 1423-1442). While official Church publications always refer to the sacrament as "Penance", "Reconciliation" or "Penance and Reconciliation", many lay Catholics continue to use the term "confession" in reference to the sacrament.
Catholics believe that no priest, as an individual man, however pious or learned, has power to forgive sins. This power belongs to God alone; however, God can and does exercise it through the Catholic priesthood. Catholics believe God exercises the power of forgiveness by means of the sacrament of Penance.
The basic form of confession has not changed for centuries, although at one time confessions were made publicly. Colloquially speaking, the role of the priest is of a judge and jury; in theological terms, he acts in persona Christi and receives from the Church the power of jurisdiction over the penitent. The penitent must confess mortal sins in order to restore his/her connection to God's grace and not to merit Hell. The sinner may confess venial sins. The intent of this sacrament is to provide healing for the soul as well as to regain the grace of God, lost by sin. The Council of Trent (Session Fourteen, Chapter I) quoted John 20:22-23 as the primary Scriptural proof for the doctrine concerning this sacrament, but Catholics also consider Matthew 9:2-8 and 1 Corinthians 11:27 to be among the Scriptural bases for the sacrament.
Absolution in the Roman rite takes this form:
God the Father of mercies, through the death and resurrection of his Son, has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.
The essential words, however, are " "ego te absolvo a peccatis tuis in nomine Patris et Filii et Spiritus Sancti" or "I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit."
Before the Second Vatican Council, and still practiced in traditionalist parishes, the priest would always absolve the penitent in Latin, using the following words, followed by an additional prayer.
Absolution: "Dominus noster Jesus Christus te absolvat; et ego auctoritate ipsius te absolvo ab omni vinculo excommunicationis (suspensionis) et interdicti in quantum possum et tu indiges. [making the Sign of the Cross:] Deinde, ego te absolvo a peccatis tuis in nomine Patris, et Filii, et Spiritus Sancti. Amen."
Translation: "May our Lord Jesus Christ absolve you; and by His authority I absolve you from every bond of excommunication and interdict, so far as my power allows and your needs require. [making the Sign of the Cross:] Thereupon, I absolve you of your sins in the name of the Father, and the Son, and the Holy Ghost. Amen."
Post-absolution prayer: "Passio Domini nostri Jesu Christi, merita Beatae Mariae Virginis et omnium sanctorum, quidquid boni feceris vel mali sustinueris sint tibi in remissionem peccatorum, augmentum gratiae et praemium vitae aeternae."
Translation: "May the Passion of Our Lord Jesus Christ, the merits of the Blessed Virgin Mary and of all the saints obtain for you that whatever good you do or whatever evil you bear might merit for you the remission of your sins, the increase of grace and the reward of everlasting life."
The penitent must make an act of contrition, a prayer acknowledging his/her faults before God. It typically commences: O my God, I am heartily sorry... The reception of sacramental absolution is considered necessary before receiving the Eucharist if one has guilt for a mortal sin. The Roman Catholic Church teaches that the Sacrament of Reconciliation is the only ordinary way in which a person can receive forgiveness for mortal sins committed after baptism. However, perfect contrition (a sorrow motivated by love of God rather than of fear of punishment) is an extraordinary way of removing the guilt of mortal sin before or without confession (if there is no opportunity of confessing to a priest). Such contrition would include the intention of confessing and receiving sacramental absolution. For the absolution to be valid, contrition must be had, even imperfect contrition (sorrow arising from a less pure motive, such as fear of Hell), which is not, by itself, sufficient to remove the guilt of sin.
A mortal sin must be about a serious matter, have been committed with full consent, and be known to be wrong. Other sins would be classed as venial; confession of venial sins is strongly recommended but not obligatory, and is said to strengthen the penitent against temptation to mortal sin. Serious matters for a mortal sin, according to Roman Catholic teaching, include for example: murder, blasphemy, fornication, the use of artificial contraception, and missing Mass without a good reason on a Sunday or a holy day of obligation. It is a widely held belief of the faith that if a person guilty of mortal sin dies without either receiving the sacrament or experiencing perfect contrition with the intention of confessing to a priest, he/she will receive eternal damnation.
In order for the sacrament to be valid the penitent must do more than simply confess his known mortal sins to a priest. He must a) be truly sorry for each of the mortal sins he committed, b) have a firm intention never to commit them again, and c) perform the penance imposed by the priest. Also, in addition to confessing the types of mortal sins committed, the penitent must disclose how many times each sin was committed, to the best of his/her ability.
The Code of Canon Law requires all Roman Catholics to confess mortal sins at least once a year, although frequent reception of the sacrament is recommended such as reception weekly or monthly. In reality many Catholics confess far less or more than is required; of all practices of the faith it is perhaps among the most common to be neglected.
For Catholic priests, the confidentiality of all statements made by penitents during the course of confession is absolute. This strict confidentiality is known as the Seal of the Confessional. According to the Code of Canon Law, 983 §1, "The sacramental seal is inviolable; therefore it is absolutely forbidden for a confessor to betray in any way a penitent in words or in any manner and for any reason." Priests may not reveal what they have learned during confession to anyone, even under the threat of their own death or that of others. (This is unique to the Seal of the Confessional. Many other forms of confidentiality, including in most states attorney-client privilege, allow ethical breaches of the confidence to save the life of another.) For a priest to break that confidentiality would lead to a latae sententiae (automatic) excommunication reserved to the Holy See (Code of Canon Law, 1388 §1). In a criminal matter, a priest may encourage the penitent to surrender to authorities. However, this is the extent of the leverage he wields; he may not directly or indirectly disclose the matter to civil authorities himself.
There are limited cases where portions of a confession may be revealed to others, but always with the penitent's permission and always without actually revealing the penitent's identity. This is the case, for example, with unusually serious offenses, as some excommunicable offenses are reserved to the bishop or even to the Holy See, and their permission to grant absolution would first have to be obtained.
Civil authorities in the United States are usually respectful of this confidentiality. However, several years ago an attorney in Portland, Oregon, secretly recorded a confession without the knowledge of the priest or the penitent involved. This led to official protests by then local Archbishop Francis George and the Vatican. The tape has since been sealed, and the Federal Court has since ruled that the taping was in violation of the 4th Amendment, and ordered an injunction against any further tapings.
[edit] Manuals of confession in the Middle Ages
In the Middle Ages the manuals of confession constituted a literary genre. These manuals were guidebooks on how to obtain the maximum benefits from the sacrament. There were two kinds of manuals: those addressed to the faithful, so that they could prepare a good confession, and those addressed to the priests, who had to make sure that no sins were left unmentioned and the confession was as thorough as possible. The priest had to ask questions, being careful not to suggest sins that perhaps the faithful had not thought of and give them ideas. Manuals were written in Latin and in the vernacular. See http://www.fordham.edu/halsall/projects/arroyo/manuels.htm (in French) about manuals of confession in medieval Spain.
[edit] Eastern Orthodoxy and Eastern Catholicism
Within the Eastern Orthodox and Eastern Catholic Churches, it is understood that the Mystery of confession and repentance has more to do with the spiritual development of the individual and much less to do with purification. Sin is not seen as a stain on the soul, but rather a mistake that needs correction.
In general, the Orthodox Christian chooses an individual to trust as his or her spiritual guide. In most cases this is the parish priest but may, in fact, be any individual, male or female, who has received permission from a bishop to hear confessions. This person is often referred to as one's spiritual father or mother. Once chosen, the individual turns to his spiritual guide for advice on his or her spiritual development, confessing sins, and asking advice. Orthodox Christians tend to confess only to this individual and the intimacy created by this bond makes the spiritual guide the most qualified in dealing with the person, so much so, that no one can override what a spiritual guide tells his or her charges. What is confessed to one's spiritual guide is protected by the same seal as would be any priest hearing a confession.
In general practice, after one confesses to one's spiritual guide, the parish priest (Who may or may not have heard the confession but canonically should have) covers the head of the person with his Epitrachelion (Stole) and reads the prayers of repentance, asking God to forgive the transgression of the individual. It is highly possible that the person confesses his sins to his spiritual guide on a regular basis but only seeks out the priest to read the prayer before communing.
In some Eastern Catholic Churches, clergy make their confession in the sanctuary, in public view but quietly.
[edit] Protestantism
Protestant churches believe that no intermediary is necessary between the Christian and God in order to be absolved from sins. Protestants, however, confess their sins in private prayer before God, believing this suffices to gain God's pardon. However confession to another is often encouraged when a wrong has been done to a person as well as to God. Confession is then made to the person wronged, and is part of the reconciliation process. In cases where sin has resulted in the exclusion of a person from church membership due to unrepentance, public confession is often a pre-requisite to readmission. The sinner confesses to the church his or her repentance and is received back into fellowship. In neither case is there any required format to the confessions, except for the steps taken in Matthew 18:15-20.
[edit] Lutheranism
Lutheran churches practice "confession and absolution" with the emphasis on the absolution, which is God's word of forgiveness. Confession and absolution may be either private to the pastor, called the "confessor" with the person confessing known as the "penitent," or corporate with the assembled congregation making a general confession to the pastor in the Divine Service. In the eighteenth and nineteenth centuries private confession and absolution largely fell into disuse; and, even at the present time, it is generally only used when specifically requested by the penitent or suggested by the confessor.
In his 1529 catechisms, Martin Luther praised private confession (before a pastor or a fellow Christian) "for the sake of absolution," the forgiveness of sins bestowed in an audible, concrete way. The Lutheran reformers held that a complete enumeration of sins is impossible (Augsburg Confession XI with reference to Psalm 19:12) and that one's confidence of forgiveness is not to be based on the sincerity of one's contrition nor on one's doing works of satisfaction imposed by the confessor. The medieval church held confession to be composed of three parts: contritio cordis ("contrition of the heart"), confessio oris ("confession of the mouth"), and satisfactio operis ("satisfaction of deeds"). The Lutheran reformers abolished the "satisfaction of deeds," holding that confession and absolution consist of only two parts (Large Catechism VI, 15): the confession of the penitent and the absolution spoken by the confessor. Faith or trust in Jesus' complete active and passive satisfaction is what receives the forgiveness and salvation won by him and imparted to the penitent by the word of absolution.
The Church of Sweden (Lutheran) emphasizes the teaching of the Book of Concord that "confession and absolution" is a sacrament (Apology of the Augsburg Confession XIII, 4): sacramental confession to a Lutheran priest is contained in the Swedish massbook.
[edit] Anglicanism
The Anglican sacrament of confession and absolution is usually a component part of corporate worship, particularly at services of the Holy Eucharist. The form involves an exhortation to repentance by the priest, a period of silent prayer during which believers may inwardly confess their sins, a form of general confession said together by all present, and the pronouncement of absolution by the priest, often accompanied by the sign of the cross.
Private or auricular confession is also practiced by Anglicans, either through the venue of the traditional confessional, or more frequently in a private meeting with the priest. This practice permits a period of counselling and suggestions of acts of penance. Following the confession of sins and the discussion of remedies, the priest makes the pronouncement of absolution. The seal of the confessional, as with Roman Catholicism, is absolute and any confessor who divulges information revealed in confession is subject to deposition and removal from office. Historically, the practice of auricular confession has been a highly controversial one within Anglicanism, but is explicitly sanctioned in The Order for the Visitation of the Sick in the Book of Common Prayer, which contains the following direction:
Here shall the sick person be moved to make a special Confession of his sins, if he feel his conscience troubled with any weighty matter. After which Confession, the Priest shall absolve him (if he humbly and heartily desire it) […]
Private confession is also envisaged by the Canon Law of the Church of England, which contains the following, intended to safeguard the Seal of the Confessional:
[…] if any man confess his secret and hidden sins to the minister, for the unburdening of his conscience, and to receive spiritual consolation and ease of mind from him; we [...] do straitly charge and admonish him, that he do not at any time reveal and make known to any person whatsoever any crime or offence so committed to his trust and secrecy […] (Proviso to Canon 113 of the Code of 1603, retained in the Supplement to the present Code)
There is no requirement for private confession, but a common understanding that it may be desirable depending on individual circumstances. The classic Anglican aphorism regarding the practice is "All may; none must; some should."
[edit] Confession of faith
Confession is also used by many churches in the sense of a statement of faith. The word is used in many Bible translations to mean admit one's faith publicly (e.g. Epistle to the Romans, chapter 10 verse 9).
The Confession of a church may therefore be used to mean its public statement of faith or doctrine. A church or group that belongs to a Confessing Movement strives to adhere to its public confessions strictly.
The term confessio (from Latin) is sometimes used to describe a public defense of one's faith or life, e.g. the Confessio of St. Patrick, written around 450.
[edit] Confession as remains of a Saint
The Latin confessio was originally used to designate the burial-place of a Saint -confessor or martyr- (known also as a memoria or martyrion), this term gradually came to have a variety of applications: the altar erected over the grave; the underground cubiculum which contained the tomb; the high altar of the basilica erected over the confession; later on in the Middle Ages the basilica itself (Joan. Bar., De invent. s. Sabini); and finally the new resting-place to which the remains of a martyr had been transferred (Thierry Ruinart, II, 35).
In case of translation the relics of a martyr were deposited in a crypt below the high altar, or in a hollow space beneath the altar, behind a transenna or pierced marble screen such as were used in the catacombs. Thus the tomb was left accessible to the faithful who wished to touch the shrine with cloths brandea) to be venerated in their turn as "relics". In the Roman church of St. Clemente the urn containing the remains of St. Clement and St. Ignatius of Antioch is visible behind such a transenna. Later still the term confession was adopted for the hollow reliquary in an altar (Ordo Rom. de dedic. altaris). The oil from the numerous lamps kept lighted in a confession was considered as a relic.
Among the most famous subterranean confessions of Rome are those in the churches of S. Martino al Monti; S. Lorenzo fuori le Mure, containing the bodies of St. Laurence and St. Stephen; S. Prassede containing the bodies of the two sisters Saints Praxedes and Pudentiana. The most celebrated confession is that of St. Peter. Over the tomb of the Apostle Pope St. Anacletus built a memoria, which Constantine when building his basilica replaced with the Confession of St. Peter. Behind the brass statues of Sts. Peter and Paul is the niche over the grated floor which covers the tomb. In this niche is the gold coffer, the work of Benvenuto Cellini, which contains the palliums, generally to be sent to Metropolitan archbishops. All through the Middle Ages the palliums after being blessed were let down through the grating on to the tomb of the Apostle, where they remained for a whole night (Phillips, Kirchenrecht, V, 624, n. 61). During the restoration of the present basilica in 1594 the floor gave way, revealing the tomb of St. Peter and on it the golden cross weighing 150 pounds placed there by Emperor Constantine I, and inscribed with his own and his mother St.Helen's names.
[edit] Confession in other religions
In Buddhism confessing your faults to a superior is an important part of Buddhist practice. In the various sutras various followers of the Buddha confessed their wrongdoing to Buddha. This is discussed here [1] as well as in other places.
In Judaism, confession is an important part of attaining forgiveness for both sins against God and another man.
[edit] See also
- Augsburg Confession, the central document describing the religious convictions of the Lutheran reformation
- See Confessions for a list of books and albums of that title, most notably Confessions by St. Augustine of Hippo
- A Confession by Leo Tolstoy in which he describes his conversion to Christianity
