By Dr Tiju Thomas –
Popularly known as Confession, what the Church teaches as the Sacrament of penance or reconciliation has a history that extends back to the Apostolic times! We see the pre-figuration of the Sacrament in Christ’s teaching to his apostles in John 20:21-23:
“Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”
The 14th Chapter of the 1st Century catechism called Didache, which is also known as ‘The Lord’s Teaching Through the Twelve Apostles to the Nations’, contains the following instruction, the source of which is attributed to Christ himself (1):
But every Lord’s day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.
In Apostolic and ante-Nicene period (i.e. the period before the Ecumenical Council of Nicea, 325 A.D), this instruction was widely followed across the Christian world. It always meant that public repentance, especially in one’s congregation. Today’s version of such congregations would be our local parish. In this public confession, one would accept one’s errors, followed by the act of contrition (i.e. feeling sorry). Contrition was always deemed essential to a true and complete participation in the ‘sacrifice’, which is the word used in Didache to mean the most Holy Communion/Holy Eucharist.
Only those who self-admittedly bore no ill will against others were admitted to the Holy Communion. Hence there was always an intimate connection between contrition and confession, and the Holy Communion. The latter’s efficacy depended on the preparation of the heart, which in turn depended on soulful confession.
Thus through the centuries, confession was perceived as truly the Sacrament of Reconciliation; it stood for the visible sign of entry into a state of grace, which was once again signalled most specially in the Sacrament of Holy Communion. A true state of grace always meant reconciliation of the penitent (i.e. those who make the confession) with all people and with God. Unsurprisingly this harmonious relationship between the human person, the other, and God mirrors the Trinitarian image, which is the fundamental image in which the human person is created (Cf. Genesis 1:27). It is an affirmation thus of the essentially relational nature of the human person.
Another important document from the Apostolic times is Didaskalia Apostolorum (Latin for “Teaching of the Apostles”). This document exists in the Syriac too and is known by its full name in the language. It must be noted that Syriac is in fact a language that is closely related to Aramaic, the language of Christ himself. The Syriac title of this book may translated as “Didascalia, that is, the teaching of the twelve Apostles and the holy disciples of our Lord“. It is highly prescriptive and lays down the practice of Church.
In Chapter 6 of Didascalia, there are instructions available for contrition, penance and reconciliation. There in the Bishops are asked to receive all the penitents with great compassion. The document clearly emphasizes that there is no sin beyond the redemptive cleansing and healing action of God. This is true even for those who had gravely sinned. Today such ‘grave sins’ would be called mortal sins.
The emphasis of the Church has always been the loving forgiveness; no one who has a contrite heart and approaches the sacrament with a true spirit of openness to God is excluded from grace! Such extraordinary the trust the Church has and teachers regarding the mercy of God, revealed in the person of Jesus Christ.(2) For a comparison of the depth and breadth of God’s forgiveness one just ought to contemplate the story of the good thief, who was crucified beside Christ (cf. Luke 23:39-43). Today the Church calls him ‘Saint Dismas’. He is also called Demas in the Coptic language.
The sacrament of confession has evolved over time. Today’s in our parishes we see the practice of private confessions. This started first in the Celtic rite in Ireland, in the 5th century A.D. in monasteries. The word ‘rite’ stands for a group of particular churches that may have their own valid, liturgical tradition of worship. In the Celtic rite, confession metamorphosed into a private act in the presence of a priest, and the presence of God. The priest represented the community of the faithful in this rite. This practice eventually became adopted across the Christian world.
At about this time, i.e. past 6th Century A.D., monastic communities started compiling ‘penitential books’ which contained well defined penances for all kinds of sins and offences. This reinforced the public understanding the receipt of grace depends on an open and humble heart, that acknowledges the need for reconciliation with God and all people.
In the centuries that followed, it also became clear reparations for the damages caused by our sins are to be undertaken by us, the penitent. These reparations ought to be carried out, for we owe to it God and our fellow beings to repair the damages cause by our sins. It is only right to do so, and take responsibility to make amends. For instance, if we hurt someone by false accusation, it would only e right to not just confess, but approach the person who is wronged, and reconcile, seeking her/his forgiveness as well. This is of course easier said than done for most of our sins and the damages it causes!
Eventually it became the practice of the Church to allow for reparations for sins committed through a particular act of cooperation with the Church. This came to be known as indulgences. Such indulgences could be had by cooperating with the Church, hence Christ and the Communion of Saints, say through special prayers, acts of fasting, almsgiving, service and charity. Indulgences are considered a mode by which the Church’s graces and merits can be shared with the repentant person. The Church’s ‘treasury of merit’ comes about due to Jesus Christ, and the communion of saints who live in the mystical body of Christ, and thus as those who are one with the Triune God who is Love (cf. 1 John 4:16). Indulgences are hence to be seen as helping hands given to all who would like to cooperate with the Church to make amends for their errors, through humility, prayer and good work.
In the middle ages, during the Council of Trent (1545-1563), the Church instructed that the Sacrament of Reconciliation be received by anyone who is in a state of mortal sin, within a year of the commission of the mortal sin. The Church clarified once again that penances are meant for the reformation of the penitent’s soul. Hence the Sacrament of Reconciliation is indeed a means to spiritual healing, through the openness to the merciful compassion and forgiveness of God. In the same spirit of this teaching Pope Paul VI in his Apostolic Constitution Paenitemini (1966) wrote about “the intimate relationship between external act and internal conversion, prayer, and works of charity.”
During the COVID-19 pandemic, the Church once again took a stance emphasizing the mercy of God. She reminded the faithful that when the Sacrament of Reconciliation is impossible to access, due to the constraints associated with the lock down, they may trust God and confess in their hearts, with the intention of receiving the Sacrament later, at the earliest. This spiritual provision encouraged of the penitent is called votum sacramenti, which means with the ‘promise to receive the sacrament’, as soon as the situation allows it.(3) This is in fact applicable even in cases where in one may be travelling or away in lands where in there is no access to the Sacrament. Votum sacramenti is a provision the Church expects you to avail, meaning that in your heart you may seek forgiveness of sins from God, while also taking on the commitment to receive the Sacrament as soon as it becomes accessible to you.
By now you would have realized that the Sacrament of Reconciliation is ultimately about genuine repentance and reconciliation with all of God’s creation, followed by the joyful acceptance of God’s mercy, which offers spiritual healing. It should hence never be seen as an act of deepening anguish by either the penitent or the confessor, for that would cause only spiritual harm. Pope Francis in his characteristically candid style mentioned this by saying that “The Sacrament of Confession is not a torture chamber!”.(4) He added that it has to do with a fundamental challenge we face in our lives. While our faith may propel us towards good, evil comes knocking very often preventing the good – since we succumb to temptation. This reality of our lives is what we acknowledge in the Sacrament of Confession. Pope Francis also repeated the words of St. James by saying: “Confess your sins to one another… not to be noticed by others, but rather ‘to give glory to God’ and to recognize that it is only him who can save.” When we give glory to God with our entire self, our ability to cooperate with God and to do good progressively increases. Our soul experiences growth and healing – the Sacrament of Reconciliation is thus a concrete way to achieve this, since we turn to a brother Priest to confess our sins, before God and the Church, in a concrete manner, complete in form and substance.
Pope Francis also pointed to an inherent quality of the confession of children – it is never general. It is always specific. They speak of doing hurt to by saying this or that to their friends or aunt or parents and so on. There is simplicity to it, which the Pope encourages us to emulate.(4) This is in the spirit of Christ’s own affirmation regarding children. He says: “Let the little children alone, and do not stop them from coming to me; for it is to such as these that the kingdom of Heaven belongs”. The Sacrament of Reconciliation is hence also about nurturing the child within each one us!
There is another dimension to the Church’s teaching on the Sacrament of Reconciliation. Excessive and obsessive moral obsession with sin is not required either, for that too would harm ones’ spiritual and mental health. It is a situation the Church calls scrupulosity. Scrupulous individuals are perpetually and incessantly worried that their thoughts or acts might be a sin or a violation of moral doctrine. Recognizing this, the Second Vatican Council (1962-1965) advised that excessive concern for detail (scrupulosity) is to be utterly avoided in the Rite of Penance, and that the focus must be firmly on helping the sincere penitent receive the mercy and forgiveness of God, and thus transform her/himself.
Currently the priests of the Church follow the 1973 Rite of Penance, which begins and ends with acknowledging the mercy of our loving God.(5) It words of absolution come from the Council of Trent (1545-1563): “I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.” This formula is meant to be at once Biblical (cf. John 20:23), ecclesial (i.e. to do with the reality of the Church), Christocentric and Trinitarian. Trusting in the goodness and mercy of Christ, and God who is Love (1 John 4:8), the penitent may receive a clean heart – say like that of a little child!
Now may we all respond to the Church’s invitation be sorry for our sins, and develop a mindfulness regarding our need for forgiveness for the errors we have done towards our fellow creatures and to God. May we imitate Christ in humility; humbly opening our hearts to receive the love of God which is the source of all healing. May this wonderful Sacrament which is a perpetual source of forgiveness due to the infinite Love of God be a means of peace, hope and joy for each one of us!
Dr. Tiju Thomas (email: [email protected]) is a faculty in Indian Institute of Technology Madras. His religious interests include catechesis (for young professionals and adults, and children), human formation (of youth) and spiritual writings.
Ref: (1) (a) ‘Didache’ translated by M.B. Riddle. From Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight. URL: http://www.newadvent.org/fathers/0714.htm. (b) https://en.wikipedia.org/wiki/Didache
(2) Didascalia, https://archive.org/stream/didascaliaaposto00gibsuoft/didascaliaaposto00gibsuoft_djvu.txt; https://en.wikipedia.org/wiki/Didascalia_Apostolorum
(3) Note from the Apostolic Penitentiary on the Sacrament of Reconciliation in the current pandemic, 20.03.2020. https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2020/03/20/200320d.html
(4) Catholic News Agency: https://www.catholicnewsagency.com/news/pope-sacrament-of-confession-is-not-a-torture-chamber
(5) “Rediscovering the rite of penance” https://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_notitiae-2015-quaderno-penitenza_en.html