July 29, 2006
Why Can’t We Confess our Sins Directly to Jesus?
I recently was asked this in an email exchange and thought I would elaborate on my answer in a post. Generally speaking, we can confess our sins directly to God. However in doing so we miss out on some of the benefits that sacramental confession brings.
When Was Confession Invented, Anyway?
The Catholic understanding of going to a priest for Confession was actually “invented” by Jesus Christ Himself while on earth. Near the end of His ministry, Jesus took the apostles aside:
John 20:19-23. On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and His side. Then the disciples were glad when they saw the Lord. 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.”
With the protestant mindset, this is nonsensical. Without a sacramental confession, Jesus basically gave them nothing. Or He gave all of us the ability not only to forgive the sins of others, but to retain them as well. Either way it doesn’t make sense why Jesus performs this act at such an important moment in Scripture and in His ministry.
But the Catholic understanding fits perfectly. Jesus called His priests aside and gave them power to forgive or retain sins in sacramental confession. It would not be possible for the priests to decide whether to forgive or retain sins without hearing what those sins were. In practical terms, Jesus’ words require the Catholic confession in order to make sense. Which means as Catholics we go to confession as Jesus chose for us to. The apostles began forgiving sins – see 1 Corinthians 5:3, where St. Paul explains that he has already “judged” another’s sin. In 2 Corinthians 2:10 he further explains that he forgives the sins of those that the Corinthians forgive.
Moving forward in the Church there are numerous instances of Christians explaining or defending confession over the years. So confession was Jesus’ preferred way of asking forgiveness, so why would you do it another way?
What are the Benefits of Confession?
The biggest benefit of Confession comes from the Biblical text itself: when we go to confession we can know with certainty that we are forgiven. Jesus gave his priests the power to forgive sins, so they can forgive our sins. Of course, Jesus is actually the one forgiving our sins, however the priest acts in persona Christi and uses the power Jesus gave them to forgive our sins. As a protestant you can hope that you are forgiven for your sins, but never fully know.
In addition Catholics can receive and perform penance, which removes the temporal punishment for sin. In particular this is important for mortal sins, which require satisfaction to be forgiven. The understanding of penance requires a deeper analysis of the issue than I will take up here, but in a future article I will address it. Catholics also receive additional graces to help them avoid future sin through the sacrament that cannot be obtained outside of it.
Finally there are other non-obvious benefits to confession. For example our humility is improved by requiring us to go to a priest and openly confess our sins (I know personally this has helped me to avoid sin!). Also we receive sound spiritual advice from the priest on avoiding temptations and improving our lives – the benefit of a psychologist with the power to forgive. This seems like a side benefit, but it is very important. As fallible humans we can convince ourselves of all kinds of things. For example, you can justify your sins by developing excuses. Priests, through the power God gave them, can help us to see through our pride and denial to the root of the problem. They can help you to understand the reason why you are sinning and give you practical advice for avoiding it. This is no mere trifle, it is a huge benefit that helps you on your road to heaven.
Confession is for all of us
From my point of view the biggest issues are (a) Jesus wanted us to do it this way; (b) we know we are forgiven; and (c) we receive additional grace to help us avoid sin in the future. If Jesus instructs us to do something a certain way, how can we be too arrogant to follow? If Christ told us to do something a certain way, we can rightly assume that He had a good reason for it.
God bless,
Jay
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You did a great job on this article. I love reading and writing apologetics too. I also have wrote on the Sacrament of Confession:
http://acatholiclife.blogspot.com/2006/03/necessity-of-confession.html
Posted by: Moneybags at August 3, 2006 11:55 PMMB
Nice Site. Added to my favs.
In Love
when we were one
Posted by: when we were one at August 4, 2006 9:41 AMExcellent introduction to the Sacrament of Reconciliation. Those wishing to further deepen their understanding of this wonderful Sacrament, may also appreciate reading Reconciliatio et Paenitentia by Pope John Paul II.
Those, like myself, who can only read about a page or two of Pope John Paul II a week before feeling like they've bitten off more than they can chew may also find Pardon and Peace by Alfred Wilson (also available on Amazon). It is a much easier read but it helped me immensely. I'd say it is a must read for any Roman Catholic adult who wants to make a good confession.
Posted by: Burnt Marshwiggle at August 4, 2006 11:15 AMI would like to add some of Pope John Paul II's reflections to what Jay has said:
The first conviction is that for a Christian the sacrament of penance is the primary way of obtaining forgiveness and the remission of serious sin committed after baptism. Certainly the Savior and his salvific action are not so bound to a sacramental sign as to be unable in any period or area of the history of salvation to work outside and above the sacraments. But... it would be foolish, as well as presumptuous, to wish arbitrarily to disregard the means of grace and salvation which the Lord has provided and, in the specific case, to claim to receive forgiveness while doing without the sacrament which was instituted by Christ precisely for forgiveness
Notice that the Pope is speaking here of mortal sin. While confession remains the best of way dealing with venial sin, there are other means (such as attending Mass, private acts of contrition) of asking the Lord for forgiveness without requiring us to wait till Saturday or imposing on our priest's busy schedule. Also notice that he does not confine forgiveness to the sacrament but speaks instead of the folly of trying to avoid that with which the Lord has graciously given to us.
Whether as a tribunal of mercy or a place of spiritual healing, under both aspects the sacrament requires a knowledge of the sinner's heart in order to be able to judge and absolve, to cure and heal. Precisely for this reason the sacrament involves on the part of the penitent a sincere and complete confession of sins. This therefore has a raison d'etre not only inspired by ascetical purposes (as an exercise of humility and mortification), but one that is inherent in the very nature of the sacrament
Notice here that our late Pope, while still affirming the value of revealing one's sin to the priest as an exercise of humility and mortification, points us to the primary purpose of tellings our specific sins to the priest. In other words, the Pope is explaining why the Sacrament of Reconciliation must also ordinarily include the individual confession of all serious sins.
Namely, that as a tribunal of mercy and a place of spiriual healing, the judge needs to hear the charges so they can be dismissed and the doctor needs to know the illness so it can be healed.
But the essential act of penance, on the part of the penitent, is contrition, a clear and decisive rejection of the sin committed, together with a resolution not to commit it again,(185) out of the love which one has for God and which is reborn with repentance
Notice that while confession is required, the essential act is contrition. This is why in extreme cases (for example, when danger of death is imminent and individual confession is impossible) the need to confess can be dispensed but the need for contrition remains. Notice also that mere remorse does not fit the definition of contrition: turning away from sin and turning towards the Lord. The most common example of a sinner who expressed remorse without exhibiting the essential contrition was Judas who hanged himself out of grief rather than allowing God's mercy to be extended to him.
And for an example of forgiveness taking place with contrition only we need look no further than the "good thief" on the cross with Jesus.
Posted by: Burnt Marshwiggle at August 9, 2006 11:31 AMBurnt
Nice note
wwwo
Posted by: when we were one at August 10, 2006 11:12 AMhebrews 10:11 says priests cannot take away sins
Posted by: ed at January 7, 2007 10:05 PMEd,
What translation are you using? I checked both the NIV and the KJV for Hebrews 10:11 and it speaks of the first sacrifices offered under the old covenant as unable to pay for sins - it does not speak of a priest's inability.
While verse 12 speaks of the "one sacrifice for sins forever", it gives no indication of how we are to receive the benefits of this sacrifice. Fortunately for us, Our Lord answered that question in John 20:23.
Our Pope reminds us of this very important scripture verse when he says: it would be foolish, as well as presumptuous, to wish arbitrarily to disregard the means of grace and salvation which the Lord has provided and, in the specific case, to claim to receive forgiveness while doing without the sacrament which was instituted by Christ precisely for forgiveness.
Posted by: Burnt Marshwiggle at January 8, 2007 11:17 AMBenny here:
To Burnt Marshwiggle.....You said contrition only!!!
And for an example of forgiveness taking place with contrition only we need look no further than the "good thief" on the cross with Jesus.
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NOT RIGHT AT ALL!!!!For the good thief confessed to the most perfect High Priest of all..The one without sin.
Hebrews 3:1 Wherefore, holy brethren, partakers of the heavenly vocation consider the apostle and high priest of our confession, Jesus:
Hebrews 4:14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
Hebrews 4:15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
Hebrews 5:5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
Hebrews 5:6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
Hebrews 5:8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
Hebrews 5:9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
Hebrews 5:10 Called by God a high priest, according to the order of Melchisedech.
Hebrews 6:20 Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
All these verses confirm that the thief confessed unto the most perfect High Priest..
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You also said.
But the essential act of penance, on the part of the penitent, is contrition, a clear and decisive rejection of the sin committed, together with a resolution not to commit it again,(185) out of the love which one has for God and which is reborn with repentance
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This is mostly true but the one thing you left out, is that unless you are on your deathbed or some otherwise incapacitated, you are to follow up on your contrition by going to a priest and confessing that sin in order to finalize the contrition and get forgiveness.
Benny,
I stand corrected. I got confused and must have been thinking of the good thief as an example of someone who received salvation without being baptized (by water) with the Trinitarian formula.
Posted by: Burnt Marshwiggle at March 19, 2008 10:26 PMBenny here:
How do you know that the good thief was not baptized by water? John the Baptist was baptizing by water in that time,who is to say this thief had not already been baptized by water? Also, who is to say that maybe Jesus spit on him as baptizing by water. I don't know how close the cross of Jesus was to the thief's cross.Do you?
On the other hand according to the old law you didn't need to be baptized and this was right in the middle of the transition between the old law and the new law.
Also,who are we or anybody else to argue with our Lord Jesus when he ,as God, says that the good thief gained salvation.Apparantly the good thief had a perfect act of contrition and the perfect act of desire for whatever it would take to make it to Heaven.Such as the baptism of desire which was obviously granted by Jesus.
Posted by: Benny at March 23, 2008 8:23 PMBurnt and Benny,
Here is a link to an article at Catholic Exchange about St. Dismas (the good thief). In addition, we must also remember that the Church teaches us that we are bound by the sacraments but God is not. So Jesus certainly could have provided the extraordinary means for Dismas to enter paradise with him.
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From Catholic Exchange: (http://www.catholicexchange.com/node/20645)
One of the criminals who was hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" But the other rebuked him, saying "Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." And he said, "Jesus, remember me when you come into Your kingly power." And He said to him, "Truly, I say to you, today you will be with Me in Paradise" (Luke 23:32-43).
Questions frequently arise from this Scripture verse concerning Dismas. One usually posed from non-Catholics is that the good thief (Dismas) was taken to heaven and was apparently not baptized, surmising that this must mean baptism is not necessary for salvation. Another question concerns good works. If this man apparently lived a life of sin and was being crucified for his sins, thereby not able to do anything good before his death, how is it he could go straight to heaven?
In response to these questions, the Catholic Church teaches that in cases where there is no baptism of water, there may be a baptism of desire. This can occur in situations where there is no opportunity for baptism. Vatican II documents and the Catechism of the Catholic Church state: "Those who through no fault of their own, do not know the Gospel of Christ or His Church, but nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do His will as they know it through the dictates of their conscience " those too may achieve eternal salvation."
Dismas certainly proved by his words to Jesus and to the other thief on the cross that he fit the criteria and received baptism of desire. Secondly, according to Scripture, (1 Peter 3:19-20 and Ephesians 4:8-10) and the Nicene Creed, Jesus descended into Hades, which is also known as Sheol (or the place of the dead, where both the righteous and unrighteous went) between Good Friday and Easter Sunday. So if He descended into the abode of the dead and preached to the prisoners (1 Peter 3:19) then He didn't go straight to heaven. The Paradise he spoke of to Dismas was Hades or Sheol, which we might call Purgatory. It wasn't heaven, but a place or state of being where the dead would be before they could go to heaven. Furthermore, Scripture states that Jesus didn't actually ascend into heaven until forty days after His resurrection (Acts 1:3, 9-11; John 20:17).
Remember Jesus' words to Mary Magdalene when she saw Him outside the tomb on Easter Sunday: "Do not hold Me for I have not yet ascended to the Father" (Luke 20:17). So when Jesus said to Dismas, "This day you will be with Me in Paradise," He must have meant that Dismas would first go with Him to Paradise (Sheol) to preach to those there, before taking the righteous to heaven.
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In this case I think that you both may be talking past one another. I hope that my input was somewhat helpful.
In Truth,
Matthew
