diff options
| -rw-r--r-- | .gitattributes | 3 | ||||
| -rw-r--r-- | 18270-8.txt | 1768 | ||||
| -rw-r--r-- | 18270-8.zip | bin | 0 -> 35318 bytes | |||
| -rw-r--r-- | 18270-h.zip | bin | 0 -> 39476 bytes | |||
| -rw-r--r-- | 18270-h/18270-h.htm | 1862 | ||||
| -rw-r--r-- | 18270.txt | 1768 | ||||
| -rw-r--r-- | 18270.zip | bin | 0 -> 35298 bytes | |||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 |
9 files changed, 5414 insertions, 0 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/18270-8.txt b/18270-8.txt new file mode 100644 index 0000000..70a43ed --- /dev/null +++ b/18270-8.txt @@ -0,0 +1,1768 @@ +Project Gutenberg's Confession and Absolution, by Thomas John Capel + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Confession and Absolution + +Author: Thomas John Capel + +Release Date: April 27, 2006 [EBook #18270] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK CONFESSION AND ABSOLUTION *** + + + + +Produced by Geoff Horton, Richard J. Shiffer and the Online +Distributed Proofreading Team at http://www.pgdp.net. (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries.) + + + + + + + + + +CONFESSION AND ABSOLUTION. + +BY + +RIGHT REV. MONSIGNOR CAPEL, D. D. + + +Domestic Prelate of His Holiness, Leo XIII, happily reigning, + Member of the Congregation of the Segnatura, + Priest of the Archdiocese of Westminster. + + + * * * * * + +"_He hath placed in us the Ministry of Reconciliation."--2 Cor. v, 18._ + + * * * * * + + +PHILADELPHIA: CUNNINGHAM & SON, 817 ARCH STREET. + +NEW YORK: D. & J. SADLIER & CO., 31 BARCLAY STREET. + + 1884. + +Copyright, + +PETER F. CUNNINGHAM & SON, + +1884. + + + + +CONFESSION AND ABSOLUTION. + + +In the series of twenty-four conferences delivered in the Cathedral at +Philadelphia, during this Lent, was one on "God's Conditions for +Pardoning Sin." At the request of many, it is now published, but under +the title of "Confession and Absolution." There have been made such +modifications and additions as are necessitated by publication, and +such others as will cover aspects of the question treated by me +elsewhere in the United States. + +The extracts from the Fathers which appear in the following pages are +taken from the accurate and judicious collection known as "Faith of +Catholics," a work in three volumes, well worthy the attention and +study of those who, not having a library of the Fathers, or not +conversant with the classical languages, are nevertheless anxious to +know the evidence of the early Christian writers concerning the +doctrines and practices of the Catholic Church. + + T. J. CAPEL. + + PHILADELPHIA: +Feast of Our Lady's Sorrows, 1884. + + + * * * * * + +To this SECOND EDITION there have been added certain statements and +passages, to meet sundry questions addressed to the Author on the +subject of Confession and Absolution. + + Feast of the Patronage of St. Joseph, 1884. + + + + +CONFESSION AND ABSOLUTION. + + TEXT: "God hath reconciled us to Himself by Christ, and hath + given to us the ministry of reconciliation. For God indeed + was in Christ, reconciling the world to Himself, and He hath + placed in us the word of reconciliation; we are therefore + ambassadors for Christ."--2 COR. v, 18. + +No more important question can be submitted for consideration to those +who believe in the existence of God, in man's responsibility to his +Creator, and in divine revelation, than what are God's conditions for +pardoning sin committed after baptism. For however much men may doubt, +deny, or dispute about religion, they can never impugn the fact that +they are individually sinners. "If we say we have no sin, we deceive +ourselves, and the truth is not in us;"[1] "in many things we all +offend;"[2] even "the just man shall offend seven times."[3] + +Good sense, as well as faith, tells us that having willingly committed +or consented to any thought, word, or deed prohibited by God, or +having knowingly and wilfully omitted any duty imposed by the divine +law, then have we revolted against our God. And should this be done +with full knowledge and deliberation in a matter deemed grave by the +Lawgiver, or grave in its own nature, or rendered so by circumstances, +then has there been a grievous transgression of our duty to God. + +The moment we so act, are we and our crime abominable in the sight of +the All Holy. "Thou hatest all the workers of iniquity;"[4] and to the +Lord "the wicked and his wickedness are hateful alike."[5] Our sin +instantly merits eternal punishment: "If the just man turns himself +away from his justice, and do iniquity according to all the +abominations which the wicked man useth to work, shall he live? All +his justices which he had done shall not be remembered."[6] "But the +fearful, and unbelieving, and the abominable, and murderers, and +whoremongers, and sorcerers, and idolaters, and all liars, they shall +have their portion in the pool burning with fire and brimstone, which +is the second death."[7] Finally, by our grievous sin do we destroy +habitual or justifying grace, the supernatural life of the soul, +rendering it incapable of doing aught that will have everlasting +reward. "When concupiscence hath conceived, it bringeth forth sin; but +sin, when it is completed, begetteth death."[8] Well, therefore, are +we told: "Flee from sins as from the face of a serpent; for if thou +comest near them, they will take hold of thee; the teeth thereof are +the teeth of a lion, killing the souls of men."[9] + +Deadly sin accordingly puts us at enmity with God, and deprives us of +all claim on His justice. These are days when men talk much of their +own rights. Little do they think to assert and uphold the rights of +the King of Kings, the Lord of Lords. And so it escapes them that +having violated their obligations to their Creator, their Redeemer, +their Sanctifier, by grievous sin, they have no claim for pardon on +the ground of justice; they can only appeal suppliantly to the +infinite mercy and goodness of God, that their iniquities may be +blotted out, that they may be restored to the position whence they +have fallen, and that they may regain the habitual grace necessary for +keeping the solemn obligations of baptism. This being the case, the +Almighty can and does impose His conditions for reconciling the sinner +and for restoring the prodigal child to the lost sonship. It is not +for sinful man to dictate what such terms shall be. It is for an +outraged God to enact, for the transgressor to comply with the +command. + +Of these conditions, one flows from the infinite holiness of His own +nature, namely: contrition or repentance. The other, which is judicial +absolution from sin, implying previous confession of it, is imposed by +the revealed law of God, and is therefore a divine command obliging +all--popes and bishops, priests and people. Let us deal with these +separately. + +FOOTNOTES: + +[1] John i, 8. + +[2] James iii, 2. + +[3] Prov. xxiv, 16. + +[4] Ps. v, 6. + +[5] Wisd. xiv, 9. + +[6] Ezech. xviii, 24. + +[7] Rev. xxi, 8. + +[8] James i, 15. + +[9] Ecclus. xxi, 2. + + + + +I. + + +The necessity of repentance as the essential condition for the sinner +obtaining God's forgiveness is plainly taught both in the Jewish and +Christian dispensations. + +Prophets and penitents throughout the Old Testament bear evidence to +this truth. The words of the Psalms of David, the exhortations of +Jeremias and Isaias to the people of God to be converted, have become +household words in our books of piety, exciting the soul in sin to +arise and go to the God of mercy. + +The New Dispensation was ushered in by the Forerunner of Christ +preaching the Gospel of Repentance: "Do penance, for the kingdom of +God is at hand." Our Lord announces His own mission to be to call +sinners to repentance: "Unless you all do penance, you shall all +likewise perish." He sent His Apostles that "penance and remission of +sin should be preached in His name among all nations." And, while on +earth, Jesus sent them, two and two, to preach that "men should do +penance." + +And, after the ascension of the "Saviour whom God hath exalted with +His right hand to give penitence to Israel, and remission of +sins,"[10] the Apostles proclaimed the same truth. Peter's very first +sermon is: "Do penance and be baptized, every one of you."[11] He, on +the occasion of the cure of the lame man, preaches: "Be penitent and +be converted, that your sins may be blotted out."[12] The same Apostle +writes: "The Lord beareth patiently for your sake, not willing that +any should perish, but that all should return to penance."[13] St. +Paul, in like manner. "God commandeth all men, everywhere, to do +penance."[14] And again: "The benignity of God leadeth thee to +penance."[15] + +This contrition or repentance does not mean a mere cessation from +wrong doing, and starting anew in the way of goodness, drowning in the +past the evil done. On the contrary, as by sin we turned our backs on +God to go into a far-off country, to spend there our substance, so by +contrition must we turn main, retrace our steps, and journey to that +Father and home whence we departed. Hence is the process named +conversion to God, just as sin is defined to be an aversion from God. +Moses, expressing this thought, says: "When thou shalt be touched with +the repentance of thy heart, and return to Him, the Lord thy God will +have mercy on thee."[16] And still more explicitly does the prophet +Joel declare: "Be converted to Me with all your heart, in fasting, and +in weeping, and in mourning; and rend your hearts, and not your +garments, and turn to the Lord your God: for He is gracious and +merciful, patient and rich in mercy."[17] Again, the inspired Word +says: "Cast away from you all your transgressions, by which you have +transgressed, and make to yourselves a new heart and a new spirit; and +why will you die, O house of Israel?"[18] + +The Lord God, whom we have outraged by sin, knows no past. "I am who +am," is His name. In His holy sight, we who have sinned, and our +transgressions, are ever abominable, unless we make to ourselves a new +heart and a new spirit. "Be converted to Me, and I will be converted +to thee," are the words of Him who exercises on us His great mercy. + +Holy Church, in her General Council assembled at Trent, defined this +contrition or repentance to be "a sorrow of mind, and a detestation of +sin committed, together with a determination of not sinning for the +future"--"_animi dolor, ac detestatio de peccato commisso, cum +proposito non peccandi de catero_."[19] Or, as the same Council says: +"Penitence was indeed at all times necessary for all men who had +defiled themselves with any mortal sin, in order to the obtaining +grace and justice, * * * that so, their perverseness being laid aside +and amended, they might, with hatred of sin and a pious grief of mind, +detest so great an offence of God."[20] And, as the Roman Catechism +explains, this means no mere feeling, but a genuine act of the will. A +mother may show more sensible signs of grief at the loss of her only +child than when sorrowing for sin, yet this is not in the least +inconsistent with the most perfect contrition or repentance. + +There are times when the intense sorrow for sin arouses the whole +being of man: exciting not only the higher, but also the lower and +sensitive part of his nature. St. Mary Magdalen, David, and many other +great penitents, wept bitter tears of sorrow for their past wrongs. +This, though a heavenly favor, is no necessary part of repentance. +Indeed, it is possible to weep and to have sensible sorrow without +having a contrite heart. The three essential elements in contrition +are: hatred of past sin, grief at having sinned, and a determined +purpose at all costs to avoid, in the future, sin and the occasions of +sin. These emanate from the will of man, not from the feelings; they +must be strong or intense enough to make the sinner prefer to endure +any evil, or sacrifice any good, rather than again offend God, so +infinitely good in Himself, and so infinitely good to man. + +Unhappily, it is within our power to hate, to grieve, and to purpose +amendment very sincerely, and yet not have that sorrow which fulfills +God's condition for the pardon of sin. Some human motive--such as loss +of health or wealth, injury to reputation and influence, the ignominy +and servitude of wrong-doing--may lead a man to detestation of the +past and to a firm resolve to avoid wrong in the future. Excellent as +may be such a change of mind, yet it is not sufficient to obtain +forgiveness from on high. It is based entirely on the injury and loss +accruing to self. God is excluded from the whole idea; and yet it is +against Him, and against Him alone, that we have sinned. + +The only sorrow acceptable to God is that which springs from a +supernatural motive, the soul excited thereto by divine grace. In this +is our utter helplessness shown; for while it is within our own power +to do wrong, we cannot return to the path of duty and repent without +the help of God. It is by the heavenly gift of grace operating within, +and by the co-operation of the sinner, that the heart is made +contrite. The remembrance of God's infinite love and perfections, +accompanied by earnest prayer for mercy, may rouse the soul to hatred +and grief for its sin, and thus is generated that contrition perfect +through charity for having offended God so sovereignly good, who is to +be loved above all things. For His own sake, and regardless of the +penal consequences of sin, the soul is touched with sincere +compunction. This sorrow, with the implicit or explicit desire to have +recourse to the Sacrament of Penance, reconciles the soul at once with +God, and restores the justifying or habitual grace lost by grievous +sin. "There is now no condemnation to those who are in Christ Jesus, +who walls not according to the flesh, but after the spirit. For the +law of the spirit of life iii Christ Jesus hath delivered me from the +law of sin and of death."[21] The soul about to go before God's +judgment-seat, if it be in deadly sin, and have not at hand the means +for obtaining absolution, is obliged to have this perfect contrition, +or otherwise the sin remains unforgiven. + +Again, the soul, contemplating in the sight of God the turpitude of +sin, as made known to us by revelation, or the terror of God's +judgment on those condemned to hell, or the irreparable loss of the +sight of God consequent on sin, may be excited by fear of Him who hath +power to cast into everlasting prison. The soul, awe-stricken by the +painful sight of its own guilt, and by the sense of the judgment of +God, yet hoping for pardon and resolved to sin no more, makes an +initial act of the love of God, and appeals to His goodness for +forgiveness. Though the motive is less perfect, yet "He who desireth +not the death of the sinner, but that he be converted and live" does +in His exceeding mercy accept this as sufficient for pardon, if there +be added to it the actual reception of the Sacrament of Penance. In +other words, in this case, unless the sinner shows himself to the +authorized minister of reconciliation and receives his absolution, +there is no pardon. + +Whether this sorrow be of the perfect kind, arising purely from love +of God, or whether it be less perfect, caused by fear of God: in +either case, it is _internal_, seated in the mind and heart; it is +_supernatural_ in its motive, and springs from grace; it is +_universal_, extending to every deadly sin committed; it is +_sovereign_, displeasing the will more than any ill which could +happen. "The sorrow which is according to God worketh penance unto +salvation which is lasting: but the sorrow of the world worketh death. +For behold this selfsame thing that you were made sorrowful according +to God, how great carefulness doth it work: in you; yea defence, yea +indignation, yea fear, yea desire, yea zeal, yea revenge."[22] This, +then, is contrition: the first and necessary condition for the pardon +of sin. It is begun and perfected in the soul by the impulse and by +the assistance of the Holy Ghost. The grace of God, obtained through +the precious blood of Jesus Christ, commences and completes the work +of repentance. God, who is rich in mercy, through His exceeding +charity with which He loved us, even when we were dead in sins, hath +quickened as together in Christ, by whose grace you are saved.[23] +"The blood of Jesus cleanseth us from all sin."[24] "We have +redemption through His blood, the remission of sins, according to the +riches of His grace."[25] + +FOOTNOTES: + +[10] Acts v, 31. + +[11] Acts ii, 38. + +[12] Acts iii, 19. + +[13] Peter iii, 9. + +[14] Acts xvii, 30. + +[15] Rom. ii, 4. + +[16] Deut. xxx, 1. + +[17] Joel ii, 12. + +[18] Ezech. xviii, 31. + +[19] Con. Trid. Sess. xiv, cap. 4. + +[20] Sess. xiv, c. 1. + +[21] Rom. viii, 1, 2. + +[22] 2 Cor. vi, 11. + +[23] Eph. ii, 4. + +[24] 1 John i, 7. + +[25] Eph. i, 7. + + + + +II. + + +It has pleased God, as we learn by the Christian revelation, to +institute a human and visible Ministry of Reconciliation for sinners. +St. Paul expresses this in the clearest way, writing to the +Corinthians: "If, then, any be in Christ, a new creature: old things +are passed away: behold, all things are made new. But all things are +of God, who hath reconciled us to Himself by Christ, and hath given to +us _the ministry of reconciliation_. For God indeed was in Christ, +reconciling the world to Himself, not imputing to them their sins; and +He hath placed in us _the word of reconciliation_; we are therefore +ambassadors for Christ." In this passage does the Apostle teach the +truth declared elsewhere: "Christ died for our sins, the just for the +unjust, that He might offer us to God, being put to death indeed in +the flesh."[26] Herein is it taught very plainly that we are redeemed +by Jesus, and that there is no other name under heaven given to men +whereby they must be saved. He alone paid the price of our redemption; +by His precious blood alone are we redeemed; and through Him alone is +sin forgiven. + +But, in the same passage, St. Paul is equally explicit in declaring: +"He hath given to us"--namely, the Apostles--"the Ministry of +Reconciliation"--"the word of reconciliation."[27] In this there is no +pretension that the Apostles were the reconcilers by inherent right; +theirs is an agency of reconciliation, and hence does St. Paul speak +of their as ambassadors of Christ. And in virtue of this does the +Apostle, when exercising the office on the incestuous Corinthian, +unhesitatingly declare: "If I have forgiven anything, for your sakes +have I done it _in the person of Christ_."[28] What is here so +positively claimed and acted on by the Apostle was very definitely +instituted by our Lord, as is recounted in the Gospels. + +To the Apostles and their successors did Jesus Christ impart the power +to baptize all nations. By baptism is man purified from original +sin--from his own personal or actual sins, if there be any; there is +infused into him habitual or justifying grace, accompanied by faith, +hope, charity, as well as the gifts of the Holy Ghost; and he is made +the adopted child of God. The efficient cause of such spiritual +regeneration is Jesus Christ; and yet it is by a Minister of +Reconciliation, pouring water and saying the words "I baptize thee in +the name of the Father," etc., etc., that the cleansing is effected. +It is passing strange that those who believe in baptism as the +appointed means, whereby a minister reconciles a soul in original sin +should hesitate to admit the ministerial power of forgiving actual +sin. The principle is the same. Nearly fifteen hundred years ago, St. +Ambrose, writing against the Novatians, said: "If it be not lawful for +sins to be forgiven by man, why do you baptize? For, assuredly, in +baptism there is remission of all sins. What matters it whether +priests claim this right as having been given them by means of baptism +or penitence? One is the mystery in both. But thou sayest: 'It is the +grace of the mysteries that operates in baptism.' And what operates in +penitence! Is it not the name of God? Where you choose, you claim for +yourselves the grace of God: where you choose, you repudiate."[29] + +For, in like manner, in the Sacrament of Penance, does the Minister of +Reconciliation say: "I absolve thee from thy sins, in the name of the +Father," etc., etc. Thereupon the words _produce_ what they signify, +if the penitent is genuinely contrite. But the Reconciler is Jesus +Christ, who uses priests as His delegated agents for effecting +forgiveness. On the day of the resurrection, Jesus Christ appeared to +the eleven, whom He had made priests at the Last Supper, and said: +"Peace be to you. As the Father hath sent one, I also send you. When +He had said this, He breathed on them, and He said to them: receive ye +the Holy Ghost; whose sins you shall forgive, they are forgiven them; +and whose sins you shall retain, they are retained."[30] + +The passage is exceptionally clear, and for fifteen centuries was +accepted in its plain grammatical signification. Our Lord, who is +possessed of all power in heaven and on earth, makes His Apostles +"workers together with Him" in the forgiving of sin. They derive the +power from Him, and receive it by the inbreathing of the Holy Spirit. +It is no product of their learning, or experience, or piety, nor is it +any right inborn in them; but it is a divine gift, given by the +redeemer to His priests for the sanctification of souls. By it are His +legitimate ministers made co-operators in the work of reconciliation. +Already had the Scribes thought that Jesus blasphemed when He said to +the man sick of the palsy: "Son, be of good heart: thy sin is forgiven +thee." They realized not that the Almighty could impart the power of +pardoning to His creatures. To convince them that the Son _of Man_ +hath power to forgive sin, Jesus performed this special miracle, and +healed the man of the palsy. The multitude, seeing this, feared and +glorified God, who had given such power _to men_.[31] The power is of +God, who alone can forgive sin, though He exercises it through men as +channels of His grace. The power of working miracles in like manner +belongs to God's omnipotence; yet did He condescend to allow His +Apostles and others to share in it. In this they were but His +delegates. + +The passage, in the next place, expresses judicial power: for the +commission draws the distinction between remitting sin and retaining +sin. This exercise of discretionary power does not depend on the +arbitrary will of the Apostles, but has to be decided according to the +Gospel law of true repentance described previously. The Apostles are +appointed ministerial judges of the dispositions of penitents, and of +the sins on which they are to pronounce sentence of remission or of +retention, and their sentence is as efficacious as if it were +pronounced by Christ himself. + +Now, it is a primary condition of just judgment that the judge should +not only be cognizant of the law which is to be administered, but also +of the cause submitted for judgment. Applying this to the exercise of +the judicial power with which the Apostles are invested, two things +are needed: the first, that they should know the law and the +conditions on which sin is to be retained or remitted. This they can +only learn of God. The second, that they should know the sin +committed, its nature and its circumstances. This can only be learned +from the sinner; for sin is a deliberate and voluntary transgression +of God's law. And, therefore, as St. Thomas of Aquinas has it, "the +principle of sin is the will." It is in the recesses of the knowledge +and liberty which the soul has, that the guilt of sin is to be sought. +Who then but the individual offender can know the sins for which +forgiveness is asked? The disclosure can only come from the +wrong-doer. Clearly then, confession, in the ordinary course of +things, is the necessary and preliminary condition for seeking +absolution from sin. Whether this confession be made in public or in +private is a mere matter of convenience, to be decided by those who +absolve. The honest humble accusation of all deadly sins constitutes +the essential character of such confession or avowal of +transgressions. "If we confess our sins, He is faithful and just to +forgive us our sins, and to cleanse us from all iniquity."[32] + +That interior and supernatural contrition is to be followed by the +judicial sentence of a duly-appointed priest, to whom confession of +all deadly sins has been previously made, is the unanimous teaching of +the Christian writers from the earliest date. The existence of Penance +as the Sacrament of Reconciliation, at all times in the Church, is +permanent evidence to the belief and practice of early Christians. + +1. In the History of the Church given in the Acts of the Apostles, we +learn that many of those who believed at Ephesus, after St. Paul's +preaching, "came _confessing and declaring their deeds_. And many of +those who had followed curious things brought their books together, +and burnt them before all."[33] Here is a clear instance of +contrition, confession, and determination of purpose. + +Again, the incestuous Corinthian is judged by St. Paul, and sentenced +in the strongest language: "In the name of our Lord Jesus Christ, you +being gathered together, and my spirit, with the power of the Lord +Jesus, to deliver such a one to Satan."[34] The offender repented, and +lest he should "be swallowed up with overmuch sorrow," the Apostle +reversed sentence, and forgave the wrong done, "in the _person of +Christ_." A clearer case of retaining and remitting is unnecessary. + +These instances are sufficient to show that the Apostles themselves +exercised the power of the keys in binding and loosing. + +2. Among the living Greek Communions are to be found descendants of +those sects which either separated from or were cast off by the Church +centuries ago. The Photians date back to the tenth century; the +Nestorians, the Jacobites, the Abyssinians, the Copts, to the fifth +and sixth centuries. Differing as these do in some points of doctrine, +and parted by the bitterest antipathies, yet on the matter of +absolution and confession they have the same teaching and practice. It +is no question of unburdening a troubled conscience for peace and +counsel, but confession is exacted as a necessary condition for +obtaining pardon. In 1576, the patriarch Jeremias of Constantinople +sent to the Protestant theologians of Tübingen a declaration of the +belief of the Greeks. In it, among other doctrines, that of the +absolute necessity of detailed confession to a priest is asserted. +These sects then are, by their practice and teaching, witnesses to the +truth concerning the sacrament of reconciliation as taught by Holy +Church in our day. + +3. Early heresies contribute, in like manner, their part to the mass +of irrefragable evidence in support of the doctrine. As early as the +second century, Eusebius says A. D. 171, the Montanists arose in Asia +Minor. Among other things, Montanus, their founder, taught that were +any to "commit grievous sin after baptism, to deny Christ, or have +been stained with the guilt of impurity, murder, or like crimes, they +were to be for ever cut off from the communion of the Church." While +admitting that power to forgive sin was given by Christ to the +Apostles and their successors, Montanus wished to restrict that power, +excluding from its domain idolatry, impurity, and homicide. + +Some eighty years later, two schisms were created: the one in North +Africa, led by the priest Novatus, aided by the deacon Felicissimus, +the other by the anti-pope Novatian, in Rome. Both were prompted by +the question of receiving into the communion of the Church those who +had lapsed into idolatry, or had denied the faith during the times of +persecution. The African schism insisted on the laxest possible line +of action, namely, to receive indiscriminately without proof of +penitence. The schism in Rome pursued the most unyielding rigorism. +"Whoever," said Novatian, its leader, "has offered sacrifice to idols, +or stained his soul with the guilt of sin, can no longer remain within +the Church; and if he be of those who have denied the faith, he can +not again enter her communion: for her members consist only of pure +and faithful souls." + +These contentions had one great advantage: they brought into +prominence the teaching of the Church concerning "the forgiveness of +sin," and occasioned a more scientific and dogmatic statement of the +doctrine concerning the Sacrament of Penance. In the controversy, +figure the names of St. Cornelius, Pope, of St. Cyprian, of St. +Athanasius, of St. Pacian, of St. Gregory Nazianzen, of Tertullian. +Until the schismatics were driven to extremities, it is plain both +sides take it for granted that the Ministry of Reconciliation was +given to the Church by Jesus Christ, and that the exercise of the +ministry consisted in pronouncing judicial sentence of pardon on those +who had shown repentance and had confessed their grievous sins. +Religious strife in this case produces the interesting evidence that, +as early as the second and third centuries, Confession and Absolution +were held and practised as necessary for the pardoning of sin under +the Christian dispensation. + +4. The Penitential Canons of the first ages of the Church are another +evidence to the doctrine of Absolution and Confession. The Apostolic +Constitutions,[35] and Tertullian,[36] give us a picture of the severe +penitential discipline to which sinners were subjected. Many painful +circumstances obliged the Church modify and almost abrogate these +public penances. + +The accounts of the suppression given by the historians, Socrates and +Zozomen, afford ample proof of confession made publicly, of the +retaining of certain deadly crimes until a long time had been spent in +rigid penitential exercises, and, lastly, of the absolution finally +granted by bishops and priests. + +These authors, as well as many who come after them, are clear in +discriminating between the _public_ confession, which is a matter of +discipline, and confession the necessary condition for the pardon of +sin. "Since," says Zozomen, the Greek ecclesiastical historian of the +fifth century, "it is absolutely necessary to confess our sins in +order to receive the pardon of them, it was thought too onerous and +too painful to exact that this confession should be made in public, as +in a theatre." + +5. We may now turn to the writings of the Fathers of the first five +centuries. It will be seen that throughout, when treating of the +forgiveness of sin, it is always assumed that the priests of Holy +Church were endowed with the power of absolution, and exercised it on +those who had sinned after baptism. The sacrament of pardon is +constantly referred to under different names: "penance," "confession," +"absolution," "exomologesis," "reconciliation," "the second baptism," +"the laborious baptism," "the second plank after the shipwreck." Of +these, "exomologesis" occurs very frequently. Its meaning varies: at +one time it signifies manifestation of sin, whether in private or in +public, and at another it expresses the public penance and confession +in vogue in the first ages of the Church. + +_At the end of the first century_, St. Clement of Rome, the third Pope +after St. Peter, who died in the year one hundred, and whom St. Paul, +in his Epistle to the Philippians, numbers among "his fellow-laborers +whose names are in the book of life," writes, in the Second Epistle +ascribed to him and addressed to the Corinthians: "As long as we are +in this world, let us repent with our whole heart of the evil deeds +which we have done in the flesh, that we may be saved by the Lord +whilst we have time for repentance. For after that we have gone forth +from this world, we are no longer able _to confess_ or repent +there."[37] + +_In the middle of the second century_, appeared the "Teaching of the +Twelve Apostles," causing, at this moment, no small attention in the +religious world. Its date is variously stated from 120 to 160 A. D. To +it does St. Clement of Alexandria, who lived into the second decade of +the third century, make reference. The text, together with a +translation, is now published. Therein (Chap. IV) do we read: "Thou +shalt by no means forsake the Lord's commandments, but shalt guard +what thou hast received, neither adding thereto nor taking therefrom. +In the Church thou shalt _confess thy transgressions_, and thou shalt +not come forward for thy prayer with an evil conscience." And again +(Chap. XIV): "But on the Lord's Day do ye assemble and break bread, +and give thanks, after _confessing your transgressions_, that your +sacrifice may be pure." + +_In the latter part of the second century_, the pupil of the great St. +Polycarp, St. Irenæus, Bishop of Lyons, born about 120 A. D., and who +died in 202, writing against the Valentinians and certain Gnostics led +by Marcus, states explicitly that many of the women who had been led +into heresy and impurity, and who afterwards returned to the Church, +_confessed even publicly_, and wept over their defilement. "But +others, ashamed to do this, and in some manner secretly despairing +within themselves of the life of God, apostatized entirely."[38] + +The same writer, styled "the Light of the Western Gauls," mentions +that "Cordon who appeared before Marcion, he also under Hyginus, the +eighth bishop, having come into the Church _and confessing_, thus +completed his career." + +_In the last decade of the second century_, and in the first twenty +years of the third century, the famed Tertullian, who was born at +Carthage about the year 160, and who lived and labored in Rome and +North Africa, ending his life, it is variously stated, from 220 to +240, wrote, before joining the Montanist sect: "If thou drawest back +_from confession (exomologesis), consider in_ thine heart that +hell-fire which _confession shall quench for thee_; and first imagine +to thyself the greatness of the punishment, that thou mayest not doubt +concerning the adoption of the remedy. * * * When, therefore, thou +knowest that against hell-fire, after that first protection of the +baptism ordained by the Lord, there is _yet in confession +(exomologesis) a second aid_, why dost thou abandon thy salvation? Why +delay to enter on that which thou knowest will heal thee? Even dumb +and unreasoning creatures know at the season the medicines which are +given them from God. * * * Shall the sinner, _knowing that confession +has been instituted by the Lord_ for his restoration, pass over that +which restored the king of Babylon to his kingdom? * * * Why should I +say more of _these two planks_, I may call them, for saving men?"[39] + +_In the middle of the third century_, Origen, pupil of St. Clement of +Alexandria, was born in that town about 184, labored there for a time, +and afterwards at Cæsarea in Palestine. He died at Tyre in 253. Again +and again does he make reference to confession of sin and its +absolution by a priest. "Hear therefore now," says he, "how many are +the remissions of sin in the Gospels. The first is this by which we +are baptized unto the remission of sins. * * * There is also yet a +seventh, although hard and laborious: the remission of sins through +penitence when the sinner washeth his bed with tears, and his tears +become his bread day and night, and when he is not _ashamed to declare +his sin to the priest of the Lord, and seek a remedy_."[40] And +commenting on the words of the Psalmist--"Because I declare my +iniquity"--Origen writes: "Wherefore see what divine Scripture teaches +us, that we must not hide sin within us. * * * But if a man become his +own accuser, while he accuses himself and confesses, he at the same +time ejects the sin, and digests the whole cause of the disease. Only +look diligently round to whom then oughtest _to confess thy sin_. +Prove first the physician, * * * that so in fine then mayest do and +follow whatever he shall have said, whatever counsel he shall have +given."[41] Again does Origen write: "For if we have done this, and +revealed our sins not only to God, but also to _those who are able to +heal our wounds and sins_, our sins will be blotted out by Him who +saith: 'Behold, I will blot out thy iniquities as a cloud, and thy +sins as a mist.'"[42] + +_In the first half of the third century_, flourished St. Cyprian, +Bishop of Carthage. Born in North Africa, he became a Christian about +240, and was beheaded in 238 "as an enemy of the gods, and a seducer +of the people." He repeatedly refers to the practice of confession and +absolution. The following passage from his work "De Lapsis" will +suffice to show his mind: "God perceives the things that are hidden, +and considers those that are hidden and concealed. None can escape the +eye of God: He sees the heart and breast of every person, and He will +judge not only our actions, but also our words and thoughts. He +regards the minds of all, and the wishes conceived in the hidden +recesses of the breast. In fine, how much loftier in faith and in fear +(of God) superior are they who, though implicated in no crime of +sacrifice, or of accepting a certificate, yet because they have only +had thought thereof, this very thing _sorrowingly and honestly +confessing before the priests of God, make a confession (exomologesis) +of their conscience_, expose the burthen of the soul, seek out a +salutary cure even for light and little wounds, knowing that it is +written 'God will not be mocked.'" + +_In the early part of the fourth century_, Lactantius, who is said to +have been converted about the year 290, and to have been put to death +about 326, writes: "As every sect of heretics thinks its followers are +above all other Christians, and its own the Catholic Church, it is to +be known that is the true Catholic Church wherein _is confession and +penitence_ which wholesomely heals the wounds and sins to which the +weakness of the flesh is subject."[43] + +_In the first half of the fourth century_, Eusebius, the well-known +ecclesiastical historian and Bishop of Cæsarea, in Palestine, who was +born about 270, flourished during the reigns of Constantine and +Constantius, and died in 340, leaves on record that the Emperor +Philip, who wished to join in the prayers of the Church, was not +permitted to do so "until he made his _exomologesis_ (_confession_), +and classed himself with those who were separated on account of their +sins."[44] + +_In the same century_, St. Hiliary, Bishop of Poietiers, in Gaul, who +died in 368, writes: "There is the most powerful and most useful +medicine for the diseases of deadly vices _in their confession_. * * * +_Confession of sin is this_, that what has been done by thee thou +confess to be a sin, through thy conviction that it is sin."[45] + +_In the fourth century_, St. Athanasius, Patriarch of Alexandria, born +about the year 296, who lived till 373, and whose name is identified +with the General Council of Nice, is equally explicit. "As man," says +he, "is illuminated with the grace of the Holy Spirit by the priest +that baptizes, so also _he who confesses in penitence receives through +the priest_, by the grace of Christ, the remission of sin." + +_In this same century_, St. Pacian, who died Bishop of Barcelona about +373, and who wrote on Baptism and Penance, asserts: "'But you will say +you forgive sin to the penitent, whereas in baptism alone it is +allowed you to loose sin.' Not to me at all, but to God only, who both +in baptism forgives the guilt incurred, and rejects not the tears of +the penitent. But what I do, I do not by my own right, but by the +Lord's. * * * Wherefore, whether we baptize, whether we constrain to +penitence, or _grant pardon to the penitent_, Christ is our authority. +It is for you to see to it, whether Christ hath this power, whether +Christ have done this. Baptism is the Sacrament of our Lord's passion; +_the pardon of penitents is the merit of confession._"[46] + +_In the latter half of this same century_, St. Ambrose, born in Gaul +about 340, who lived till 397, the last twenty-two years Bishop of +Milan, writes: "Sins are remitted by the word of God, of which the +Levite is the interpreter and also the executor; they are also +remitted by the _office of the priest and the sacred ministry._"[47] + +"It seemed impossible," says this writer elsewhere, "that water should +wash away sin. Then Naaman the Syrian believed not that his leprosy +could be cured by water; but God, who has given so great a grace, made +the impossible to be possible. In the same manner, it seemed +impossible for _sins to be forgiven by penitence_. Christ _granted +this_ to His Apostles, which has been from the Apostles _transmitted_ +to the offices of the priests."[48] + +And, in similar strain, does St. John Chysostom, Archbishop of +Constantinople, who was born about 344, and died in 407, comment on +the words "Whatsoever ye shall bind on earth," etc., etc.: " * * * +this bond touches the very soul itself, and reaches even unto heaven; +and _what the priests shall do below_, the same does God ratify above, +and the Lord confirms the sentence of his servants."[49] + +The great St. Jerome, born in 342, and after a life spent at +Alexandria, at Rome as Secretary to Pope Damasus, in Syria, and +finally in Bethlehem translating the Scripture, died in 420. He +writes: "In the same way, therefore, that _there_ (among the Jews) the +priests make the leper clean or unclean, so also here (in the Church) +does the _bishop or priest bind and loose_ not those who are innocent +or guilty, but, according to his office, after _hearing the various +kinds of sins_, he knows who is to be bound and who loosed."[50] + +And St. Augustine, born 354, who was converted by the preaching of St. +Ambrose, mentioned above, who was later made Bishop of Hippo, in North +Africa, and who died in 430, writes: "For this end are sins signified +by these curtains, that they may be _expressed by confession_, and +may, by the grace which _is given to the Church, be abolished_."[51] + +This same Father says: "Let a man judge himself of his own will, +whilst he has it in his power, and reform his manners, lest, when he +shall have it no longer in his power, he be judged by the Lord against +his will; and when he shall have passed upon himself the sentence of a +most severe remedy, but still a remedy, let him come to _the prelates +by whom the keys are ministered_ to him in the Church, and as one now +beginning to be a good son, let him receive the manner (or amount) of +his satisfaction from those who are set over the sacraments."[52] + +Writer after writer continues in the same strain, in this and the +following century. The passages cited clearly indicate that +confession and absolution are assumed to be the ordinary channel +whereby sin is pardoned. Throughout they, as the Fathers of the +preceding centuries, make the true dispenser of forgiveness, God in +general, or, at other times, Jesus Christ, or again, the Holy Spirit; +but they are equally explicit in declaring the earthly visible organ +whereby the pardon is exercised to be, the Bishop, the Priest, the +Ministers of the Church. These Christian writers constantly prove the +Ministry of Reconciliation by reference to the passages concerning +loosing and binding, in the eighteenth chapter of St. Matthew, and +forgiving and retaining sin, in the twentieth chapter of St. John. + +The authors we have cited, and in whose writings many other passages +are to be found, are representatives during the first five centuries +of the Church in North Africa, in Egypt, in Asia Minor, in Palestine, +in Greece, in Italy, in Gaul, and in Spain. They are unanimous in +upholding the power of absolution and the necessity of confession. + +6. But a most unexpected witness is to be found in one of the great +Protestant Communions. The English Government, under the Tudor +dynasty, threw off its allegiance in things ecclesiastical to the Holy +See. The sovereigns of England then claimed that spiritual authority +heretofore exercised by the Pope. Henceforth, the Church was not _in_, +but _of_ England. It became a State Department, the archbishops and +bishops receiving their appointment, care of souls, and jurisdiction, +from the king, just as the judges, the officers of the army and navy, +are commissioned to their circuits, their regiments, and their ships. +The Crown is not only the fountain-head of all spiritual +governing-power, but the Crown, aided later by its Council, became the +final Court of Appeal in all disputes about doctrine. + +The Established Communion, in its doctrinal code, the Thirty-nine +Articles, which each clergyman declares he accepts _ex animo_, +asserts that "Penance is not a sacrament of the Gospel." And in the +Book of Homilies, which the said Articles commend as containing "good +and wholesome doctrine," do we read: "We ought to acknowledge none +other priest for deliverance from our sins but Jesus Christ. * * * It +is most evident and plain that this auricular confession hath not the +warrant of God's word. * * * I do not say but that, if any do find +themselves troubled in conscience, they may repair to their learned +curate or pastor, _or to some other godly learned man_, and show the +trouble and doubt of their conscience to them, that they may receive +at their hand the comfortable salve of God's word; but it is against +the true Christian liberty that any man should be bound to the +numbering of his sins, as it hath been used heretofore in the time of +blindness and ignorance."[53] It is clear that both the Articles and +the Book of Homilies deny the power of absolution and the necessity of +confession as essential conditions, in the ordinary course of things, +for the forgiveness of sin. + +The Book of Common Prayer--the Liturgy of the Anglican Communion--in +the office for visiting the sick, does urge the confession of the sick +person, and gives the form of absolution to be used by the minister. +It also bids the minister to exhort those approaching communion, who +cannot quiet their conscience, to seek absolution, together with +ghostly counsel and advice. In the Book of Common Prayer used by the +Episcopalians in the United States, these directions concerning +confession and absolution are omitted. + +The result of the teaching of the Articles was the complete +destruction, in the mind of the people of England, during three +centuries, of the need of confession and absolution. And, until some +fifty years ago, it was unknown for Anglicans to go to confession. +They lived and died without the faintest conception that such an +ordinance was divinely instituted, or that it was necessary or even +advisable. A change came, and certain of the clergy of the Established +Communion began to teach the necessity of confession. This produced +open revolt in their camp; the matter became so serious that the +Convocation sitting in 1873 gave it consideration, and the Bishop of +Salisbury boldly said: "Habitual confession is unholy, illegal, and +full of mischief." The Bishop of Lichfield, in indignation, declared: +"I would rather resign my office than hold it, if it was supposed that +I was giving young men the right to practice habitual confession." The +Archbishop of Canterbury said: "I am ready to revoke the license of +any curate charged with hearing confessions." And the Bishop of Ely +declared: "In no other communion would it be possible for a man to set +himself up as the general confessor of a district, without any other +authority than his own." + +The assembled bishops, who of course represented the living teaching +body of the Establishment, published a formal document, wherein they +declare: "The Church of England, in the Twenty-fifth Article, affirms +that penance is not to be counted for a sacrament of the Gospel, and, +as judged by her formularies, knows no such words as Sacramental +Confession." And in this same declaration, commenting on the two +instances wherein the Book of Common Prayer recommends seeking the aid +of a clergyman, is it said: "Thus special provision, however, does not +authorize the ministers of the Church to require, of any who may +resort to them to open their grief, a particular or detailed +enumeration of their sins; or to require private confession previous +to receiving the holy communion; or to enjoin, or even encourage, any +practice of habitual confession to a priest; or to teach that such +practice of habitual confession, or the being subject to what has been +termed the direction of a priest, is a condition of attaining to the +highest spiritual life." By far the greater majority of the clergy and +laity endorse, heart and soul, this declaration. + +Notwithstanding these clear utterances in Convocation, young curates +and vicars took to themselves authority, and began to hear confession +and pronounce absolution. These gentlemen had never been prepared for +the work: in their course of ecclesiastical studies the hearing of +confessions and the absolving from sin were never contemplated; they +had to obtain their knowledge from the manuals in use among Catholic +priests. Their bishops neither would nor could give them authority; +and so these clergymen became an authority to themselves, and declared +they had power to forgive sin, merely because they were ordained +priests. Such a pretension could not be made by any priest or bishop +of the Catholic Church, however valid may be his orders. To the +sacramental power of orders must be added juridical authority to +absolve. This, in the divine economy, as will be shown later, is the +means whereby the exercise of such a power can be duly controlled. + +Such was the movement in England. I find it transported to the United +States. And I am told by honorable trustworthy people that in Boston, +New York, Baltimore, Philadelphia, and other cities, there are +Episcopalian clergymen who insist that their penitents shall confess +at regular intervals.[54] That such a fact is possible, or that +persons should be found ready to submit themselves to such a +self-asserted ministry, is simply incredible in face of the clear +declaration of the Thirty-nine Articles, the official commentary of +the Book of Homilies cited above, the formal condemnation of the +English bishops, and the intentional omission of the only two +passages referring to confession from the Book of Common Prayer used +in America. + +In the United States it is the more inexplicable, inasmuch as by the +Declaration of Independence there could be no jurisdiction derived +from the Crown of England. And, consequently, the Episcopal Church, +formed as it was after the Independence, could not, from the nature of +the case, receive jurisdiction from without. It formed itself into a +corporation, and its only authority was generated by itself. But that +of confessing and absolving from sin could not have been so created: +no more than it could have been done by the Episcopal Methodist, the +Presbyterian, the Quaker, or any other religions corporation. It is +not unreasonable in a matter so grave, affecting the eternal salvation +of men, to ask of these gentlemen, calling themselves Reverend Father +Confessors, by what authority do they these things, and who gave them +this authority. Assuredly, their bishops declare they do not, and +cannot. Excellent and beyond reproach as are these clergymen, +well-instructed as they may be in the casuistry of the Roman Catholic +moral, theological, and ascetical works, their absolutions are null +and void, and of no more avail than if pronounced by mere laymen. The +joy and peace produced in the souls of many who submit to these +ministrations, arise not from the genuineness of the ordinance. God in +His goodness rewards the honest intentions, the good dispositions, and +faith of those who receive them. The same manifestations of grace are +found among Methodists and Presbyterians; Episcopalians would be the +first to deny the reality and truth of Sacraments in these bodies. + +But, it may be asked, how has such a change been wrought in the minds +of Episcopalians on both sides of the Atlantic? The Oxford movement of +some forty-five years ago turned men's minds to the early history of +the Church: and, finding confession and absolution then to be the +ordinary and necessary conditions for reconciliation with God, the +practice was introduced, but without seeing the important truth that, +besides valid ordination, there is needed jurisdiction from the +Church, so as to make absolution of avail. + +This new school of religions opinion among Anglican and Protestant +Episcopalians contributes its share of testimony to uphold what the +Church of God has always taught, namely, that over and above having a +genuine supernatural sorrow for sin, there is ordinarily required on +the part of the sinner confession of sin, followed by the judicial +absolution of God's minister, approved and commissioned by the Church, +who alone possesses the power of the keys to remit or retain sin, and +who has therefore the sole right to approve and authorize confessors. + + * * * * * + +The constant practice of the Roman Church; the belief and practice of +the earliest schismatics; the existence of the Penitential Canons; the +statements of the Fathers, representatives of all Christian lands in +the first five centuries, when Latins and Greeks were in the +"Undivided Church"; the discovery made by High Churchmen in our day: +render, separately and cumulatively, evidence to the belief in +"Confession and Absolution" which no reasonable man can or ought to +reject. It is plain that had so painful a task as the confessing of +sin to man not been of Apostolic origin, assuredly its introduction to +the Christian Church would have caused the bitterest struggle, and the +date of such a movement would have been indelibly impressed on the +page of history. But no such strife is recorded. + +Well, therefore, did the Church, assembled in General Council at +Trent, having first taught and defined the nature of contrition or +repentance, sum up the question of confession: "It is certain that, in +the Church, nothing else is required of penitents but that, after each +has examined himself diligently, and searched all the folds and +recesses of his conscience, he confess those sins by which he shall +remember that he has mortally offended his Lord and God; whilst the +other sins, which do not occur to him after diligent thought, are +understood to be included, as a whole, in that same confession; for +which sins we confidently say with the prophet: 'From my secret sins +cleanse me, O Lord.' Now, the difficulty of a confession like this, +and the shame of making known one's sins, might indeed seem a grievous +thing, were it not alleviated by the so many and so great advantages +and consolations which are most assuredly bestowed by absolution upon +all who worthily approach to this sacrament. For the rest, as to the +manner of confessing secretly to a priest alone, although Christ has +not forbidden that a person may, in punishment of his sins, and for +his own humiliation, as well for an example to others for the +edification of the Church that has been scandalized, confess his sins +publicly, nevertheless, this is not commanded by a divine precept; +neither would it be very prudent to enjoin, by any human law, that +sins, especially such as are secret, should be made known by a public +confession. Wherefore, whereas the secret sacramental confession, +which was in use from the beginning in Holy Church, and is still also +in use, has always been commended by the most holy Fathers with a +great and unanimous consent, the vain calumny of those is manifestly +refuted who are not ashamed to teach that confession is alien from the +divine command and is a human invention."[55] + +FOOTNOTES: + +[26] 1 Pet. iii. 18. + +[27] 2 Cor. v. 18. + +[28] 2 Cor. ii. 10 + +[29] De Poent. c. viii. + +[30] John xx, 21. + +[31] Matt. ix, 2. + +[32] 1 John i, 9. + +[33] Acts xix, 18. + +[34] 1 Cor. v, and 2 Cor. ii. + +[35] Ap. Con. ii, 16. + +[36] De Poent. c. 9. + +[37] Ep. ii, ad Cor. n. 8. + +[38] Adv. Hæres. l. i. cxiii, n. 4, 5, 6, 7. + +[39] De Pænit. n. 8-12. + +[40] Hom. in Levit. n. 4. + +[41] In Ps. xxxvii, n. 6. + +[42] Hom. xvii in Lucam. + +[43] Divin. Inst. l. iv, c. 30. + +[44] Hist. Ecc. Bk. vi, c. 34. + +[45] Tract. in Ps. cxxxviii. + +[46] Ep. iii, n. 7-9. + +[47] De Cain et Abel, l. 2, c. 4. + +[48] De Pænit. cii, n. 12. + +[49] Vol. I, Lib. iii, n. 5, de Sacerd. + +[50] Com. in Matt. c. xviii. + +[51] In Exod. n. cviii. + +[52] Serm. cccli, n. 9. + +[53] Homily on Repentance, part ii. + +[54] While this Second Edition is passing through the press, the +following statement is reported by the New York Herald, May 5th, to +have been made the precious Sunday, by the new pastor of St. Ignatius' +Episcopal Church, New York: "And of the confessional, we believe that +auricular confession is a part of the preaching of God's ministers. I +should be unfaithful to my trust if I held back from proclaiming, by +my words and by my practice, _that confession is necessary to +salvation, and that God's ministers have the poorer to forgive sins_." + +[55] Con. Trent, Sess. xiv, cap. 5. + + + + +III. + + +So far, the doctrine concerning God's conditions for reconciling the +sinner has been limited to the interior supernatural repentance, +together with absolution and confession. The other +element--satisfaction--which is not of the essence of contrition, but +perfects it, has not been treated, simply because in another +conference it is intended to deal with this question in connection +with the works of penance and the doctrine of indulgences. + +Before closing the question now under consideration, it is right that +certain objections, urged oftentimes in good faith, sometimes in +ignorance, sometimes in malice, should be duly met. + +1. It is, as was said elsewhere, by no inherent power that the +Apostles and their successors are able to remit sin. God, and God +alone, can do so, though He can delegate this to others. This He has +done. But to secure so transcendent an authority from abuse, two +elements are necessary before it can be exercised. + +First, from God, and through the appointed sacrament, must man be +constituted a priest--that is, an offerer of sacrifice. This comes +direct from God, and is called the power of Order, and is obtained by +ordination. This was given to the Apostles at the Last Supper, when +our Lord said: "Do this in commemoration of me." After His +resurrection, there was given the power or capability to forgive sin, +by the words "Receive ye the Holy Ghost: whose sins you shall forgive, +they are forgiven; and whose sins you shall retain, they are +retained." + +The second element comes also from God, but indirectly, as it reaches +the individual minister through the Church. It is the authority or +commission of the Church to a priest or bishop to exercise the power +of pardoning which he has received of God. This is called +jurisdiction. It is included in the words said to Peter: "To thee will +I give the keys of the kingdom of heaven; whatsoever thou shalt bind +on earth shall be bound also in heaven, and whatsoever then shalt +loose on earth shall be loosed also in heaven."[56] Of the which, +Tertullian, writing more than sixteen centuries ago, says: "For if +then thinkest heaven is still closed, remember the Lord left here the +keys thereof to Peter, and through him to the Church."[57] Many a man +has all the innate and acquired talent to be an excellent judge, a +proficient ambassador, an efficient naval or military officer; but +over and above capability, there is needed commission or appointment +by competent authority. So, in like manner, bishops and priests +possess the power to pardon, but jurisdiction is needed to say on whom +and where this power is to be exercised. Merely because a man is +ordained validly, this does not give him the power to absolve; without +jurisdiction, his absolution has no more value than would that of a +layman. + +It will be evident that as jurisdiction comes from God but through the +Church, she can control those who are to exercise the power of +pardoning sin. Hence, she insists that her priests shall carefully +study the moral law, just as a lawyer does civil law. She exacts that +those who hear confessions shall, by examination, prove their +competency in the way of knowledge. She trains from boyhood her +Levites to the sacred work they have to do, and she permits only those +to be admitted to the Ministry of Reconciliation whose piety, past +conduct, and judgment commend them for confessions. To those so +approved she gives jurisdiction--or, as it is technically called, +"faculties"--specifying where and on whom such power may be exercised. +This jurisdiction is always granted for a limited period of time, +during which it may be withdrawn if deemed advisable by the grantor. + +Thus, then, is every care taken in the selection and in the +preparation of priests for the work of hearing confessions and +absolving from sin. Even after they are duly appointed, the +restriction of the power to time, places, persons, and causes, +together with the varied tests of competency afforded by the +conferences on cases of conscience and other theological knowledge, +held at frequent and regular intervals in each diocese, under the +direction of the bishop, constitute a solid control over those +exercising the Ministry of Reconciliation. Then the priest's own +belief and conscience, as well as the obligation to confess his sins +and seek absolution for them, add to the faithful exercise of his +duties as confessor. + +Beyond these human precautions and considerations, the very fact that +God instituted the Tribunal of Penance as the usual channel for +pardoning sin, obliges us to realize that He himself would protect the +administration of the sacrament. For this sacred work, His priests, +during many years, are trained to a life of piety, prayer, and +mortification. The spiritual education of their own souls, by +meditation and examination of conscience, fits them to know the +workings of the souls of others. Before undertaking the study of +painfully distressing treatises on certain parts of the moral law, the +Levite strengthens his soul by prayer, enters thereon simply for the +glory of God and the good of souls, and is aided by experienced +discreet professors. + +Medical men and lawyers are not trained and selected for their +profession as are priests, nor are they aided in their duties by +special divine protection. Yet, relying on them as gentlemen and on +their professional honor, clients, without fear or suspicion, entrust +to these, themselves and their affairs. + +Why then not concede to priests at least this same measure of +honorability? They, like doctors and lawyers, must for their work be +theoretically cognizant of the crimes, iniquities, and weaknesses of +mankind. But they, no more than doctors or lawyers, speak of these +things, unless the penitent has been guilty of and confesses some such +offence. On the contrary, those who enter the Ministry are taught to +be most prudent and discreet in putting questions; never to ask more +than what may be necessary. The rule is to err on the side of too +little. Nay, rather than suggest or make known that which a penitent +may be ignorant of, the minister must consult more what is for the +good of the soul than for the integrity of the Confession. + +2. Again, let it be remembered that it is not as in a court of +justice, where the plea of "not guilty" is set up, and all has then to +be wormed out by examination in the most detailed manner. For the +penitent enters the confessional as self-accuser, states the offence, +together with the number of times it has happened, and any +circumstances which may alter or aggravate the deed. There are, +therefore, in Confession, none of the nauseous details and +descriptions of crime which may be heard in our courts and read in our +newspapers. + +The remarkable testimony of a Protestant gentleman--Doctor Forbes--may +here be of much value. In his memorandums, made in Ireland in the +autumn of 1852, he says: "At any rate, the result of my inquiries is +that--whether right or wrong in a theological or rational point of +view--this instrument of Confession is, among the Irish of the humbler +classes, a direct preservative against certain forms of immorality at +least."[58] "Among other charges preferred against Confession in +Ireland and elsewhere, is the facility it affords for corrupting the +female mind, and of its actually leading to such corruption. * * * So +far from such corruption resulting from the Confessional, it is the +general belief in Ireland--a belief expressed to me by many +trustworthy men in all parts of the country, and by Protestants as +well as by Catholics--that the singular purity of female life among +the lower classes there is, in a considerable degree, dependent on +this very circumstance."[59] "With a view of testing, as far as was +practicable, the truth of the theory respecting the influence of +Confession on this branch of morals, I have obtained, through the +courtesy of the Poor Law Commissioners, a return of the number of +legitimate and illegitimate children in the work-houses of each of +the four provinces in Ireland, on a particular day, viz: the 27th of +November, 1852. * * * It is curious to mark how strikingly the results +there conveyed correspond with the confessional theory: the proportion +of illegitimate children coinciding almost exactly with the relative +proportions of the two religions in each province; being large where +the Protestant element is large, and small where it is small."[60] + +Good sense ought to make objectors remember that priests have mothers +and sisters and relations whom they love; and priests would be the +first to prevent these beloved ones from the demoralizing influences +which enemies ignorantly attribute to the confessional. + +3. Once more let it be remembered that the Tribunal of Penance is for +the accusation and absolution of sin. Name, nor abode, nor fortune, +nor domestic concerns, have any place there. The priest is the +spiritual physician, and it is the disease which is submitted to him; +all else is foreign to his office, nor has he the right to ask of +other matters. Nay, more: a sacramental secret surrounds his work; +this involves obligations greater than any natural or promised +secrecy. Information obtained in Confession the priest can never use, +be it in his own interest, or in that of a family, or of the State, or +of the Pope, or of the Church. Therefore, to imagine the Tribunal of +Penance to be an engine for obtaining and using information in +domestic concerns and family secrets, is to be sorely ignorant of the +nature of confession and of the obligations of a confessor. + +4. Objectors of another kind urge that confession induces persons to +sin more readily, or at least it transfers the keeping of conscience +to the priest. + +Seeing that all which is demanded by Protestants for repentance must +be in the mind of the Catholic before he can be absolved, it is clear +the objection comes ill from them, and can have no foundation. Of +course, for those who believe that Catholics obtain pardon by payment +of money, the objection would have weight. But it can hardly be +imagined that in the nineteenth century, among an intelligent people +like Americans, there are to be found persons who believe that +Catholics are so bereft of reason as to imagine that sin can be +forgiven by the giving of silver and gold. + +Every Catholic knows that to speak falsely in Confession would be to +lie to the Holy Ghost, as did Ananias and Saphira; that to confess as +Judas did, without sorrow, would not only bring no pardon, but, on the +contrary, would add the sin of sacrilege to his soul. The Catholic +knows that without a firm efficacious determination of purpose to +avoid sin and its occasions, and to satisfy for injuries done, there +can be no forgiveness of sin. + +Nowhere is the soul of man more prone to self-deception than in the +matter of true repentance. Temptation may cease, and with it comes +cessation of wrong-doing. This, under self-deception, may be easily +construed into conversion. Self-interest and passion may so blind a +man that he may imagine himself truly repentant, notwithstanding that +he has not pardoned injuries, or reconciled himself to enemies, or +restored ill-gotten goods, or retracted calumny, or compensated for +wrongs inflicted, or is not disposed to avoid occasions of sin, and +the like. + +The confessor has to intervene, remind the penitent of these duties, +and secure that they shall be done, before he can absolve from sin. +Instead of becoming the keeper of the sinner's conscience, the +confessor is but its instructor: duty and responsibility remain in all +their extent to the penitent. And the penitent has to test the +genuineness of his contrition by unmistakable obligations to be +complied with, if forgiveness of sin is to be obtained. + +All this, instead of encouraging the sinner, as opponents have it, to +return and wallow in the mire of iniquity, does, on the contrary, make +him gird up his loins, and walk with a firm but cautious step for the +future. And this apart from the fact that one of the supernatural +effects of this sacrament of penance is the bestowal of actual +medicinal graces, whereby the soul is strengthened against relapsing, +and for which reason regular and frequent confession is so earnestly +encouraged. + +5. To have a wise prudent spiritual adviser, to have an experienced +physician of the soul, to have a merciful but strict judge of moral +duty: is to have the greatest spiritual support on earth, even apart +from the superadded sacramental character of such a minister. It is +this blessed gift which the Catholic has in his legitimately-approved +and authorized confessor. + +Prejudice or ignorance can alone construe such an inestimable +treasure, which brings peace of conscience and heavenly consolation, +into "making the priest the keeper of a man's conscience, and the +destroyer of man's spiritual liberty and of his responsibility to his +Creator." + +How different are the opinions of thoughtful men, concerning this +Tribunal of Penance, will be seen from the following: One is a +Frenchman, who, unhappily, apostatized from the Catholic Church; the +second is a distinguished German philosopher, who lived and died a +Protestant; the third is one of the profoundest thinkers of our day, +who, born in the Episcopal Church in England, served her some forty +years, and then left her to enter the Catholic, Apostolic, and Roman +Church. + +The first of these--Voltaire--thus writes: + +"The enemies of the Roman Church, who have assailed the salutary +institution of confession, appear to have removed the strongest +restraint which can be put upon secret crimes. The sages of antiquity +themselves felt the importance of it."[61] + +The second--Leibnitz--in his "System of Theology" says: + +"The institution of sacramental confession is assuredly worthy of the +divine wisdom, and, of all the doctrines of religion, it is the most +admirable and the most beautiful. It was admired by the Chinese and +the inhabitants of Japan. The necessity of confessing sin is +sufficient to preserve from it those who still preserve their modesty; +and yet, if any fail, confession consoles and restores them. I look on +a grave and prudent confessor as a great instrument of God for the +salvation of souls. His counsels regulate the sentiments, reprove +vices, remove occasions of sin, cause the restitution of ill-acquired +property, and the reparation of wrongs; clear up doubts, console under +afflictions--in fine, cure or relieve all the evils of the soul; and +as nothing in the world is more precious than a faithful friend, what +is the value of that friend when he is bound by his functions and +fitted by his knowledge to devote to you all his care, under the seal +of the most inviolable secrecy?" + +The third--Cardinal Newman--says, in "Anglican Difficulties": + +"If there is a heavenly idea in the Catholic Church--looking at it +simply as an idea--surely, next after the Blessed Sacrament, +confession is such. And such is it ever found, in fact; the very act +of kneeling, the low and contrite voice, the sign of the +cross--hanging, so to say, over the head bowed low--and the words of +peace and blessing. Oh, what a soothing charm is there which the world +can neither give nor take away! Oh, what piercing heart-subduing +tranquility, provoking tears of joy, is poured almost substantially +and physically upon the soul--the oil of gladness, as Scripture calls +it--when the penitent at length rises, his God reconciled to him, his +sins rolled away for ever! This is confession as it is in fact, as +those bear witness to it who know it by experience."[62] + +FOOTNOTES: + +[56] Matt. xvi, 19, and xviii, 18. + +[57] Scorpiace, n. x. + +[58] Vol. ii, p. 81. + +[59] Vol. ii, p. 83. + +[60] Vol. ii, p. 215. + +[61] Annales de l'Empire, vol. i, p. 41. + +[62] Card. Newman, Ang. Diff. p. 351. + + + + + + +End of Project Gutenberg's Confession and Absolution, by Thomas John Capel + +*** END OF THIS PROJECT GUTENBERG EBOOK CONFESSION AND ABSOLUTION *** + +***** This file should be named 18270-8.txt or 18270-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/8/2/7/18270/ + +Produced by Geoff Horton, Richard J. Shiffer and the Online +Distributed Proofreading Team at http://www.pgdp.net. (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card +donations. To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + +*** END: FULL LICENSE *** + diff --git a/18270-8.zip b/18270-8.zip Binary files differnew file mode 100644 index 0000000..1ea2f1f --- /dev/null +++ b/18270-8.zip diff --git a/18270-h.zip b/18270-h.zip Binary files differnew file mode 100644 index 0000000..d232dde --- /dev/null +++ b/18270-h.zip diff --git a/18270-h/18270-h.htm b/18270-h/18270-h.htm new file mode 100644 index 0000000..63956f0 --- /dev/null +++ b/18270-h/18270-h.htm @@ -0,0 +1,1862 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> +<head> + <meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of Confession and Absolution, by Right Rev. Monsignor Thomas John Capel, D. D. + </title> + <style type="text/css"> + /*<![CDATA[ XML blockout */ + + <!-- + body {margin-left: 10%; margin-right: 10%;} + p {margin-top: 1em; + margin-bottom: 0em; + line-height: 1.4em; + text-align: justify;} + /* Author ----------------------------------------------- */ + p.author {text-align: right; + font-variant: small-caps; + margin-right: 10%;} + /* Letter ----------------------------------------------- */ + p.letterClose1 {text-indent: 2em;} + p.letterClose2 {margin-top: 0.0em; font-size: 90%} + /* Text Blocks ------------------------------------------ */ + blockquote {text-align: justify; font-size: 0.9em;} + .blockquot {margin-left: 5%; margin-right: 10%;} + pre {font-size: 0.9em;} + pre.note {font-size: 1.0em;} + /* Headers ---------------------------------------------- */ + h1,h2,h3,h4,h5,h6 {text-align: center; clear: both;} + /* Horizontal Rules ------------------------------------- */ + hr {width: 65%; + margin-left: auto; margin-right: auto; + margin-top: 2.0em; margin-bottom: 2.0em; + clear: both;} + hr.full {width: 100%;} + hr.short {width: 20%;} + hr.tiny {width: 10%;} + hr.tight {margin-top: 1.0em; margin-bottom: 1.0em;} + /* General Formatting ---------------------------------- */ + .sc {font-variant: small-caps;} + .smcap {font-variant: small-caps;} + span.pagenum {position: absolute; + right: 1%; + color: gray; background-color: inherit; + font-variant: normal; + font-style: normal; + font-size: 8pt;} + p.center {text-align: center;} + p.hang {text-indent: -.6em;} + p.heading {text-align: center; font-weight: bold;} + .super {font-size: smaller; + vertical-align: 2px;} + .center {text-align: center;} + .u {text-decoration: underline;} + .caption {font-weight: bold;} + /* Footnotes -------------------------------------------- */ + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {font-size: smaller; text-decoration: none; + vertical-align: 0.25em;} + .footnote {font-size: 0.9em; margin-left: 10%; margin-right: 10%;} + /* Links ------------------------------------------------ */ + a:link {color: blue; background-color: inherit; text-decoration: none} + link {color: blue; background-color: inherit; text-decoration: none} + a:visited {color: blue; background-color: inherit; text-decoration: none} + a:hover {color: red; background-color: inherit} + --> + /* XML end ]]>*/ + </style> +</head> +<body> + + +<pre> + +Project Gutenberg's Confession and Absolution, by Thomas John Capel + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Confession and Absolution + +Author: Thomas John Capel + +Release Date: April 27, 2006 [EBook #18270] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK CONFESSION AND ABSOLUTION *** + + + + +Produced by Geoff Horton, Richard J. Shiffer and the Online +Distributed Proofreading Team at http://www.pgdp.net. (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries.) + + + + + + +</pre> + + + +<h1 class="smcap">Confession and Absolution.</h1> + +<h3 class="smcap">by</h3> + +<h2 class="smcap">Right Rev. Monsignor Capel, D. D.</h2> + +<br /> +<h4>Domestic Prelate of His Holiness, Leo XIII, happily reigning,<br /> +Member of the Congregation of the Segnatura,<br /> +Priest of the Archdiocese of Westminster.</h4> +<br /> + +<hr class="short" /> + +<h5>"<i>He hath placed in us the Ministry of Reconciliation."—2 Cor. v, 18.</i></h5> + +<hr class="short" /> + +<h4 class="smcap">Philadelphia: CUNNINGHAM & SON, 817 Arch Street.</h4> + +<h4 class="smcap">New York: D. & J. SADLIER & CO., 31 Barclay Street.</h4> + +<h4>1884.</h4> + +<br /> + +<h5>Copyright,<br /> +PETER F. CUNNINGHAM & SON,<br /> +1884.</h5> + +<br /> + +<h2 class="smcap">Confession and Absolution.</h2> + + +<p>In the series of twenty-four conferences delivered in the Cathedral at +Philadelphia, during this Lent, was one on "God's Conditions for +Pardoning Sin." At the request of many, it is now published, but under +the title of "Confession and Absolution." There have been made such +modifications and additions as are necessitated by publication, and +such others as will cover aspects of the question treated by me +elsewhere in the United States.</p> + +<p>The extracts from the Fathers which appear in the following pages are +taken from the accurate and judicious collection known as "Faith of +Catholics," a work in three volumes, well worthy the attention and +study of those who, not having a library of the Fathers, or not +conversant with the classical languages, are nevertheless anxious to +know the evidence of the early Christian writers concerning the +doctrines and practices of the Catholic Church.</p> + +<p class="author">T. J. CAPEL.</p> + +<p class="letterClose1"><span class="smcap">Philadelphia:</span></p> +<p class="letterClose2">Feast of Our Lady's Sorrows, 1884.</p> + + +<hr class="short" /> + +<p>To this <span class="smcap">Second Edition</span> there have been added certain statements and +passages, to meet sundry questions addressed to the Author on the +subject of Confession and Absolution.</p> + +<blockquote><p>Feast of the Patronage of St. Joseph, 1884.</p></blockquote><p><span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> + + + +<hr /> +<h2><a name="Confession_and_Absolution" id="Confession_and_Absolution"></a><span class="smcap">Confession and Absolution.</span></h2> + +<blockquote><p>TEXT: "God hath reconciled us to Himself by Christ, and hath +given to us the ministry of reconciliation. For God indeed +was in Christ, reconciling the world to Himself, and He hath +placed in us the word of reconciliation; we are therefore +ambassadors for Christ."—2 <span class="smcap">Cor</span>. v, 18.</p></blockquote> + +<p>No more important question can be submitted for consideration to those +who believe in the existence of God, in man's responsibility to his +Creator, and in divine revelation, than what are God's conditions for +pardoning sin committed after baptism. For however much men may doubt, +deny, or dispute about religion, they can never impugn the fact that +they are individually sinners. "If we say we have no sin, we deceive +ourselves, and the truth is not in us;"<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> "in many things we all +offend;"<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> even "the just man shall offend seven times."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> + +<p>Good sense, as well as faith, tells us that having willingly committed +or consented to any thought, word, or deed prohibited by God, or +having knowingly and wilfully omitted any duty imposed by the divine +law, then have we revolted against our God. And should this be done +with full knowledge and deliberation in a matter deemed grave by the +Lawgiver, or grave in its own nature, or rendered so by circumstances, +then has there been a grievous transgression of our duty to God.</p> + +<p>The moment we so act, are we and our crime abominable in the sight of +the All Holy. "Thou hatest all the workers of iniquity;"<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> and to the +Lord "the wicked and his wickedness are hateful alike."<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> Our sin +instantly merits eternal punishment:<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span> "If the just man turns himself +away from his justice, and do iniquity according to all the +abominations which the wicked man useth to work, shall he live? All +his justices which he had done shall not be remembered."<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> "But the +fearful, and unbelieving, and the abominable, and murderers, and +whoremongers, and sorcerers, and idolaters, and all liars, they shall +have their portion in the pool burning with fire and brimstone, which +is the second death."<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> Finally, by our grievous sin do we destroy +habitual or justifying grace, the supernatural life of the soul, +rendering it incapable of doing aught that will have everlasting +reward. "When concupiscence hath conceived, it bringeth forth sin; but +sin, when it is completed, begetteth death."<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> Well, therefore, are +we told: "Flee from sins as from the face of a serpent; for if thou +comest near them, they will take hold of thee; the teeth thereof are +the teeth of a lion, killing the souls of men."<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a></p> + +<p>Deadly sin accordingly puts us at enmity with God, and deprives us of +all claim on His justice. These are days when men talk much of their +own rights. Little do they think to assert and uphold the rights of +the King of Kings, the Lord of Lords. And so it escapes them that +having violated their obligations to their Creator, their Redeemer, +their Sanctifier, by grievous sin, they have no claim for pardon on +the ground of justice; they can only appeal suppliantly to the +infinite mercy and goodness of God, that their iniquities may be +blotted out, that they may be restored to the position whence they +have fallen, and that they may regain the habitual grace necessary for +keeping the solemn obligations of baptism. This being the case, the +Almighty can and does impose His conditions for reconciling the sinner +and for restoring the prodigal child to the lost sonship. It is not +for sinful man to dictate what such terms shall<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span> be. It is for an +outraged God to enact, for the transgressor to comply with the +command.</p> + +<p>Of these conditions, one flows from the infinite holiness of His own +nature, namely: contrition or repentance. The other, which is judicial +absolution from sin, implying previous confession of it, is imposed by +the revealed law of God, and is therefore a divine command obliging +all—popes and bishops, priests and people. Let us deal with these +separately.</p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> John i, 8.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> James iii, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Prov. xxiv, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Ps. v, 6.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Wisd. xiv, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Ezech. xviii, 24.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Rev. xxi, 8.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> James i, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Ecclus. xxi, 2.</p></div> +</div> + + +<hr /> +<h2><a name="I" id="I"></a>I.</h2> + + +<p>The necessity of repentance as the essential condition for the sinner +obtaining God's forgiveness is plainly taught both in the Jewish and +Christian dispensations.</p> + +<p>Prophets and penitents throughout the Old Testament bear evidence to +this truth. The words of the Psalms of David, the exhortations of +Jeremias and Isaias to the people of God to be converted, have become +household words in our books of piety, exciting the soul in sin to +arise and go to the God of mercy.</p> + +<p>The New Dispensation was ushered in by the Forerunner of Christ +preaching the Gospel of Repentance: "Do penance, for the kingdom of +God is at hand." Our Lord announces His own mission to be to call +sinners to repentance: "Unless you all do penance, you shall all +likewise perish." He sent His Apostles that "penance and remission of +sin should be preached in His name among all nations." And, while on +earth, Jesus sent them, two and two, to preach that "men should do +penance."</p> + +<p>And, after the ascension of the "Saviour whom God hath exalted with +His right hand to give penitence to Israel, and remission of +sins,"<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> the Apostles proclaimed the same truth. Peter's very first +sermon is: "Do penance and be baptized, every one of you."<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> He, on +the occasion of the cure of the lame man,<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span> preaches: "Be penitent and +be converted, that your sins may be blotted out."<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> The same Apostle +writes: "The Lord beareth patiently for your sake, not willing that +any should perish, but that all should return to penance."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> St. +Paul, in like manner. "God commandeth all men, everywhere, to do +penance."<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> And again: "The benignity of God leadeth thee to +penance."<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p> + +<p>This contrition or repentance does not mean a mere cessation from +wrong doing, and starting anew in the way of goodness, drowning in the +past the evil done. On the contrary, as by sin we turned our backs on +God to go into a far-off country, to spend there our substance, so by +contrition must we turn main, retrace our steps, and journey to that +Father and home whence we departed. Hence is the process named +conversion to God, just as sin is defined to be an aversion from God. +Moses, expressing this thought, says: "When thou shalt be touched with +the repentance of thy heart, and return to Him, the Lord thy God will +have mercy on thee."<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> And still more explicitly does the prophet +Joel declare: "Be converted to Me with all your heart, in fasting, and +in weeping, and in mourning; and rend your hearts, and not your +garments, and turn to the Lord your God: for He is gracious and +merciful, patient and rich in mercy."<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> Again, the inspired Word +says: "Cast away from you all your transgressions, by which you have +transgressed, and make to yourselves a new heart and a new spirit; and +why will you die, O house of Israel?"<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a></p> + +<p>The Lord God, whom we have outraged by sin, knows no past. "I am who +am," is His name. In His holy sight, we who have sinned, and our +transgressions, are ever abominable, unless we make to ourselves a new +heart and a new spirit. "Be converted to Me, and I will be converted +to thee," are the words of Him who exercises on us His great mercy.<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span></p> + +<p>Holy Church, in her General Council assembled at Trent, defined this +contrition or repentance to be "a sorrow of mind, and a detestation of +sin committed, together with a determination of not sinning for the +future"—"<i>animi dolor, ac detestatio de peccato commisso, cum +proposito non peccandi de catero</i>."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> Or, as the same Council says: +"Penitence was indeed at all times necessary for all men who had +defiled themselves with any mortal sin, in order to the obtaining +grace and justice, * * * that so, their perverseness being laid aside +and amended, they might, with hatred of sin and a pious grief of mind, +detest so great an offence of God."<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> And, as the Roman Catechism +explains, this means no mere feeling, but a genuine act of the will. A +mother may show more sensible signs of grief at the loss of her only +child than when sorrowing for sin, yet this is not in the least +inconsistent with the most perfect contrition or repentance.</p> + +<p>There are times when the intense sorrow for sin arouses the whole +being of man: exciting not only the higher, but also the lower and +sensitive part of his nature. St. Mary Magdalen, David, and many other +great penitents, wept bitter tears of sorrow for their past wrongs. +This, though a heavenly favor, is no necessary part of repentance. +Indeed, it is possible to weep and to have sensible sorrow without +having a contrite heart. The three essential elements in contrition +are: hatred of past sin, grief at having sinned, and a determined +purpose at all costs to avoid, in the future, sin and the occasions of +sin. These emanate from the will of man, not from the feelings; they +must be strong or intense enough to make the sinner prefer to endure +any evil, or sacrifice any good, rather than again offend God, so +infinitely good in Himself, and so infinitely good to man.</p> + +<p>Unhappily, it is within our power to hate, to grieve, and<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span> to purpose +amendment very sincerely, and yet not have that sorrow which fulfills +God's condition for the pardon of sin. Some human motive—such as loss +of health or wealth, injury to reputation and influence, the ignominy +and servitude of wrong-doing—may lead a man to detestation of the +past and to a firm resolve to avoid wrong in the future. Excellent as +may be such a change of mind, yet it is not sufficient to obtain +forgiveness from on high. It is based entirely on the injury and loss +accruing to self. God is excluded from the whole idea; and yet it is +against Him, and against Him alone, that we have sinned.</p> + +<p>The only sorrow acceptable to God is that which springs from a +supernatural motive, the soul excited thereto by divine grace. In this +is our utter helplessness shown; for while it is within our own power +to do wrong, we cannot return to the path of duty and repent without +the help of God. It is by the heavenly gift of grace operating within, +and by the co-operation of the sinner, that the heart is made +contrite. The remembrance of God's infinite love and perfections, +accompanied by earnest prayer for mercy, may rouse the soul to hatred +and grief for its sin, and thus is generated that contrition perfect +through charity for having offended God so sovereignly good, who is to +be loved above all things. For His own sake, and regardless of the +penal consequences of sin, the soul is touched with sincere +compunction. This sorrow, with the implicit or explicit desire to have +recourse to the Sacrament of Penance, reconciles the soul at once with +God, and restores the justifying or habitual grace lost by grievous +sin. "There is now no condemnation to those who are in Christ Jesus, +who walls not according to the flesh, but after the spirit. For the +law of the spirit of life iii Christ Jesus hath delivered me from the +law of sin and of death."<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> The soul about to go before God's +judgment-seat, if<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> it be in deadly sin, and have not at hand the means +for obtaining absolution, is obliged to have this perfect contrition, +or otherwise the sin remains unforgiven.</p> + +<p>Again, the soul, contemplating in the sight of God the turpitude of +sin, as made known to us by revelation, or the terror of God's +judgment on those condemned to hell, or the irreparable loss of the +sight of God consequent on sin, may be excited by fear of Him who hath +power to cast into everlasting prison. The soul, awe-stricken by the +painful sight of its own guilt, and by the sense of the judgment of +God, yet hoping for pardon and resolved to sin no more, makes an +initial act of the love of God, and appeals to His goodness for +forgiveness. Though the motive is less perfect, yet "He who desireth +not the death of the sinner, but that he be converted and live" does +in His exceeding mercy accept this as sufficient for pardon, if there +be added to it the actual reception of the Sacrament of Penance. In +other words, in this case, unless the sinner shows himself to the +authorized minister of reconciliation and receives his absolution, +there is no pardon.</p> + +<p>Whether this sorrow be of the perfect kind, arising purely from love +of God, or whether it be less perfect, caused by fear of God: in +either case, it is <i>internal</i>, seated in the mind and heart; it is +<i>supernatural</i> in its motive, and springs from grace; it is +<i>universal</i>, extending to every deadly sin committed; it is +<i>sovereign</i>, displeasing the will more than any ill which could +happen. "The sorrow which is according to God worketh penance unto +salvation which is lasting: but the sorrow of the world worketh death. +For behold this selfsame thing that you were made sorrowful according +to God, how great carefulness doth it work: in you; yea defence, yea +indignation, yea fear, yea desire, yea zeal, yea revenge."<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> This, +then, is contrition: the<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span> first and necessary condition for the pardon +of sin. It is begun and perfected in the soul by the impulse and by +the assistance of the Holy Ghost. The grace of God, obtained through +the precious blood of Jesus Christ, commences and completes the work +of repentance. God, who is rich in mercy, through His exceeding +charity with which He loved us, even when we were dead in sins, hath +quickened as together in Christ, by whose grace you are saved.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> +"The blood of Jesus cleanseth us from all sin."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> "We have +redemption through His blood, the remission of sins, according to the +riches of His grace."<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a></p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Acts v, 31.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> Acts ii, 38.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Acts iii, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Peter iii, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Acts xvii, 30.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Rom. ii, 4.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Deut. xxx, 1.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Joel ii, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> Ezech. xviii, 31.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Con. Trid. Sess. xiv, cap. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Sess. xiv, c. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Rom. viii, 1, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> 2 Cor. vi, 11.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Eph. ii, 4.</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> 1 John i, 7.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Eph. i, 7.</p></div> + +</div> + + +<hr /> +<h2><a name="II" id="II"></a>II.</h2> + + +<p>It has pleased God, as we learn by the Christian revelation, to +institute a human and visible Ministry of Reconciliation for sinners. +St. Paul expresses this in the clearest way, writing to the +Corinthians: "If, then, any be in Christ, a new creature: old things +are passed away: behold, all things are made new. But all things are +of God, who hath reconciled us to Himself by Christ, and hath given to +us <i>the ministry of reconciliation</i>. For God indeed was in Christ, +reconciling the world to Himself, not imputing to them their sins; and +He hath placed in us <i>the word of reconciliation</i>; we are therefore +ambassadors for Christ." In this passage does the Apostle teach the +truth declared elsewhere: "Christ died for our sins, the just for the +unjust, that He might offer us to God, being put to death indeed in +the flesh."<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> Herein is it taught very plainly that we are redeemed +by Jesus, and that there is no other name under heaven given to men +whereby they must be saved. He alone paid the price of our redemption; +by His precious blood alone are we redeemed; and through Him alone is +sin forgiven.</p> + +<p>But, in the same passage, St. Paul is equally explicit in declaring: +"He hath given to us"—namely, the Apostles—"the<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> Ministry of +Reconciliation"—"the word of reconciliation."<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> In this there is no +pretension that the Apostles were the reconcilers by inherent right; +theirs is an agency of reconciliation, and hence does St. Paul speak +of their as ambassadors of Christ. And in virtue of this does the +Apostle, when exercising the office on the incestuous Corinthian, +unhesitatingly declare: "If I have forgiven anything, for your sakes +have I done it <i>in the person of Christ</i>."<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> What is here so +positively claimed and acted on by the Apostle was very definitely +instituted by our Lord, as is recounted in the Gospels.</p> + +<p>To the Apostles and their successors did Jesus Christ impart the power +to baptize all nations. By baptism is man purified from original +sin—from his own personal or actual sins, if there be any; there is +infused into him habitual or justifying grace, accompanied by faith, +hope, charity, as well as the gifts of the Holy Ghost; and he is made +the adopted child of God. The efficient cause of such spiritual +regeneration is Jesus Christ; and yet it is by a Minister of +Reconciliation, pouring water and saying the words "I baptize thee in +the name of the Father," etc., etc., that the cleansing is effected. +It is passing strange that those who believe in baptism as the +appointed means, whereby a minister reconciles a soul in original sin +should hesitate to admit the ministerial power of forgiving actual +sin. The principle is the same. Nearly fifteen hundred years ago, St. +Ambrose, writing against the Novatians, said: "If it be not lawful for +sins to be forgiven by man, why do you baptize? For, assuredly, in +baptism there is remission of all sins. What matters it whether +priests claim this right as having been given them by means of baptism +or penitence? One is the mystery in both. But thou sayest: 'It is the +grace of the mysteries that operates in baptism.' And what operates in +penitence! Is it not the name of God?<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span> Where you choose, you claim for +yourselves the grace of God: where you choose, you repudiate."<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a></p> + +<p>For, in like manner, in the Sacrament of Penance, does the Minister of +Reconciliation say: "I absolve thee from thy sins, in the name of the +Father," etc., etc. Thereupon the words <i>produce</i> what they signify, +if the penitent is genuinely contrite. But the Reconciler is Jesus +Christ, who uses priests as His delegated agents for effecting +forgiveness. On the day of the resurrection, Jesus Christ appeared to +the eleven, whom He had made priests at the Last Supper, and said: +"Peace be to you. As the Father hath sent one, I also send you. When +He had said this, He breathed on them, and He said to them: receive ye +the Holy Ghost; whose sins you shall forgive, they are forgiven them; +and whose sins you shall retain, they are retained."<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a></p> + +<p>The passage is exceptionally clear, and for fifteen centuries was +accepted in its plain grammatical signification. Our Lord, who is +possessed of all power in heaven and on earth, makes His Apostles +"workers together with Him" in the forgiving of sin. They derive the +power from Him, and receive it by the inbreathing of the Holy Spirit. +It is no product of their learning, or experience, or piety, nor is it +any right inborn in them; but it is a divine gift, given by the +redeemer to His priests for the sanctification of souls. By it are His +legitimate ministers made co-operators in the work of reconciliation. +Already had the Scribes thought that Jesus blasphemed when He said to +the man sick of the palsy: "Son, be of good heart: thy sin is forgiven +thee." They realized not that the Almighty could impart the power of +pardoning to His creatures. To convince them that the Son <i>of Man</i> +hath power to forgive sin, Jesus performed this special miracle, and +healed the man of the palsy. The multitude, seeing this, feared and +glorified God, who had given such<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span> power <i>to men</i>.<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> The power is of +God, who alone can forgive sin, though He exercises it through men as +channels of His grace. The power of working miracles in like manner +belongs to God's omnipotence; yet did He condescend to allow His +Apostles and others to share in it. In this they were but His +delegates.</p> + +<p>The passage, in the next place, expresses judicial power: for the +commission draws the distinction between remitting sin and retaining +sin. This exercise of discretionary power does not depend on the +arbitrary will of the Apostles, but has to be decided according to the +Gospel law of true repentance described previously. The Apostles are +appointed ministerial judges of the dispositions of penitents, and of +the sins on which they are to pronounce sentence of remission or of +retention, and their sentence is as efficacious as if it were +pronounced by Christ himself.</p> + +<p>Now, it is a primary condition of just judgment that the judge should +not only be cognizant of the law which is to be administered, but also +of the cause submitted for judgment. Applying this to the exercise of +the judicial power with which the Apostles are invested, two things +are needed: the first, that they should know the law and the +conditions on which sin is to be retained or remitted. This they can +only learn of God. The second, that they should know the sin +committed, its nature and its circumstances. This can only be learned +from the sinner; for sin is a deliberate and voluntary transgression +of God's law. And, therefore, as St. Thomas of Aquinas has it, "the +principle of sin is the will." It is in the recesses of the knowledge +and liberty which the soul has, that the guilt of sin is to be sought. +Who then but the individual offender can know the sins for which +forgiveness is asked? The disclosure can only come from the +wrong-doer. Clearly then, confession, in the ordinary course of +things, is the necessary and preliminary condition for seeking<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> +absolution from sin. Whether this confession be made in public or in +private is a mere matter of convenience, to be decided by those who +absolve. The honest humble accusation of all deadly sins constitutes +the essential character of such confession or avowal of +transgressions. "If we confess our sins, He is faithful and just to +forgive us our sins, and to cleanse us from all iniquity."<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p> + +<p>That interior and supernatural contrition is to be followed by the +judicial sentence of a duly-appointed priest, to whom confession of +all deadly sins has been previously made, is the unanimous teaching of +the Christian writers from the earliest date. The existence of Penance +as the Sacrament of Reconciliation, at all times in the Church, is +permanent evidence to the belief and practice of early Christians.</p> + +<p>1. In the History of the Church given in the Acts of the Apostles, we +learn that many of those who believed at Ephesus, after St. Paul's +preaching, "came <i>confessing and declaring their deeds</i>. And many of +those who had followed curious things brought their books together, +and burnt them before all."<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> Here is a clear instance of +contrition, confession, and determination of purpose.</p> + +<p>Again, the incestuous Corinthian is judged by St. Paul, and sentenced +in the strongest language: "In the name of our Lord Jesus Christ, you +being gathered together, and my spirit, with the power of the Lord +Jesus, to deliver such a one to Satan."<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> The offender repented, and +lest he should "be swallowed up with overmuch sorrow," the Apostle +reversed sentence, and forgave the wrong done, "in the <i>person of +Christ</i>." A clearer case of retaining and remitting is unnecessary.</p> + +<p>These instances are sufficient to show that the Apostles themselves +exercised the power of the keys in binding and loosing.<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span></p> + +<p>2. Among the living Greek Communions are to be found descendants of +those sects which either separated from or were cast off by the Church +centuries ago. The Photians date back to the tenth century; the +Nestorians, the Jacobites, the Abyssinians, the Copts, to the fifth +and sixth centuries. Differing as these do in some points of doctrine, +and parted by the bitterest antipathies, yet on the matter of +absolution and confession they have the same teaching and practice. It +is no question of unburdening a troubled conscience for peace and +counsel, but confession is exacted as a necessary condition for +obtaining pardon. In 1576, the patriarch Jeremias of Constantinople +sent to the Protestant theologians of Tübingen a declaration of the +belief of the Greeks. In it, among other doctrines, that of the +absolute necessity of detailed confession to a priest is asserted. +These sects then are, by their practice and teaching, witnesses to the +truth concerning the sacrament of reconciliation as taught by Holy +Church in our day.</p> + +<p>3. Early heresies contribute, in like manner, their part to the mass +of irrefragable evidence in support of the doctrine. As early as the +second century, Eusebius says A. D. 171, the Montanists arose in Asia +Minor. Among other things, Montanus, their founder, taught that were +any to "commit grievous sin after baptism, to deny Christ, or have +been stained with the guilt of impurity, murder, or like crimes, they +were to be for ever cut off from the communion of the Church." While +admitting that power to forgive sin was given by Christ to the +Apostles and their successors, Montanus wished to restrict that power, +excluding from its domain idolatry, impurity, and homicide.</p> + +<p>Some eighty years later, two schisms were created: the one in North +Africa, led by the priest Novatus, aided by the deacon Felicissimus, +the other by the anti-pope Novatian, in Rome. Both were prompted by +the question of receiving into the communion<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span> of the Church those who +had lapsed into idolatry, or had denied the faith during the times of +persecution. The African schism insisted on the laxest possible line +of action, namely, to receive indiscriminately without proof of +penitence. The schism in Rome pursued the most unyielding rigorism. +"Whoever," said Novatian, its leader, "has offered sacrifice to idols, +or stained his soul with the guilt of sin, can no longer remain within +the Church; and if he be of those who have denied the faith, he can +not again enter her communion: for her members consist only of pure +and faithful souls."</p> + +<p>These contentions had one great advantage: they brought into +prominence the teaching of the Church concerning "the forgiveness of +sin," and occasioned a more scientific and dogmatic statement of the +doctrine concerning the Sacrament of Penance. In the controversy, +figure the names of St. Cornelius, Pope, of St. Cyprian, of St. +Athanasius, of St. Pacian, of St. Gregory Nazianzen, of Tertullian. +Until the schismatics were driven to extremities, it is plain both +sides take it for granted that the Ministry of Reconciliation was +given to the Church by Jesus Christ, and that the exercise of the +ministry consisted in pronouncing judicial sentence of pardon on those +who had shown repentance and had confessed their grievous sins. +Religious strife in this case produces the interesting evidence that, +as early as the second and third centuries, Confession and Absolution +were held and practised as necessary for the pardoning of sin under +the Christian dispensation.</p> + +<p>4. The Penitential Canons of the first ages of the Church are another +evidence to the doctrine of Absolution and Confession. The Apostolic +Constitutions,<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> and Tertullian,<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> give us a picture of the severe +penitential discipline to which sinners were<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span> subjected. Many painful +circumstances obliged the Church modify and almost abrogate these +public penances.</p> + +<p>The accounts of the suppression given by the historians, Socrates and +Zozomen, afford ample proof of confession made publicly, of the +retaining of certain deadly crimes until a long time had been spent in +rigid penitential exercises, and, lastly, of the absolution finally +granted by bishops and priests.</p> + +<p>These authors, as well as many who come after them, are clear in +discriminating between the <i>public</i> confession, which is a matter of +discipline, and confession the necessary condition for the pardon of +sin. "Since," says Zozomen, the Greek ecclesiastical historian of the +fifth century, "it is absolutely necessary to confess our sins in +order to receive the pardon of them, it was thought too onerous and +too painful to exact that this confession should be made in public, as +in a theatre."</p> + +<p>5. We may now turn to the writings of the Fathers of the first five +centuries. It will be seen that throughout, when treating of the +forgiveness of sin, it is always assumed that the priests of Holy +Church were endowed with the power of absolution, and exercised it on +those who had sinned after baptism. The sacrament of pardon is +constantly referred to under different names: "penance," "confession," +"absolution," "exomologesis," "reconciliation," "the second baptism," +"the laborious baptism," "the second plank after the shipwreck." Of +these, "exomologesis" occurs very frequently. Its meaning varies: at +one time it signifies manifestation of sin, whether in private or in +public, and at another it expresses the public penance and confession +in vogue in the first ages of the Church.</p> + +<p><i>At the end of the first century</i>, St. Clement of Rome, the third Pope +after St. Peter, who died in the year one hundred, and whom St. Paul, +in his Epistle to the Philippians, numbers among "his fellow-laborers +whose names are in the book of life,"<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span> writes, in the Second Epistle +ascribed to him and addressed to the Corinthians: "As long as we are +in this world, let us repent with our whole heart of the evil deeds +which we have done in the flesh, that we may be saved by the Lord +whilst we have time for repentance. For after that we have gone forth +from this world, we are no longer able <i>to confess</i> or repent +there."<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a></p> + +<p><i>In the middle of the second century</i>, appeared the "Teaching of the +Twelve Apostles," causing, at this moment, no small attention in the +religious world. Its date is variously stated from 120 to 160 A. D. To +it does St. Clement of Alexandria, who lived into the second decade of +the third century, make reference. The text, together with a +translation, is now published. Therein (Chap. IV) do we read: "Thou +shalt by no means forsake the Lord's commandments, but shalt guard +what thou hast received, neither adding thereto nor taking therefrom. +In the Church thou shalt <i>confess thy transgressions</i>, and thou shalt +not come forward for thy prayer with an evil conscience." And again +(Chap. XIV): "But on the Lord's Day do ye assemble and break bread, +and give thanks, after <i>confessing your transgressions</i>, that your +sacrifice may be pure."</p> + +<p><i>In the latter part of the second century</i>, the pupil of the great St. +Polycarp, St. Irenæus, Bishop of Lyons, born about 120 A. D., and who +died in 202, writing against the Valentinians and certain Gnostics led +by Marcus, states explicitly that many of the women who had been led +into heresy and impurity, and who afterwards returned to the Church, +<i>confessed even publicly</i>, and wept over their defilement. "But +others, ashamed to do this, and in some manner secretly despairing +within themselves of the life of God, apostatized entirely."<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a></p> + +<p>The same writer, styled "the Light of the Western Gauls," mentions +that "Cordon who appeared before Marcion, he also<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span> under Hyginus, the +eighth bishop, having come into the Church <i>and confessing</i>, thus +completed his career."</p> + +<p><i>In the last decade of the second century</i>, and in the first twenty +years of the third century, the famed Tertullian, who was born at +Carthage about the year 160, and who lived and labored in Rome and +North Africa, ending his life, it is variously stated, from 220 to +240, wrote, before joining the Montanist sect: "If thou drawest back +<i>from confession (exomologesis), consider in</i> thine heart that +hell-fire which <i>confession shall quench for thee</i>; and first imagine +to thyself the greatness of the punishment, that thou mayest not doubt +concerning the adoption of the remedy. * * * When, therefore, thou +knowest that against hell-fire, after that first protection of the +baptism ordained by the Lord, there is <i>yet in confession +(exomologesis) a second aid</i>, why dost thou abandon thy salvation? Why +delay to enter on that which thou knowest will heal thee? Even dumb +and unreasoning creatures know at the season the medicines which are +given them from God. * * * Shall the sinner, <i>knowing that confession +has been instituted by the Lord</i> for his restoration, pass over that +which restored the king of Babylon to his kingdom? * * * Why should I +say more of <i>these two planks</i>, I may call them, for saving men?"<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a></p> + +<p><i>In the middle of the third century</i>, Origen, pupil of St. Clement of +Alexandria, was born in that town about 184, labored there for a time, +and afterwards at Cæsarea in Palestine. He died at Tyre in 253. Again +and again does he make reference to confession of sin and its +absolution by a priest. "Hear therefore now," says he, "how many are +the remissions of sin in the Gospels. The first is this by which we +are baptized unto the remission of sins. * * * There is also yet a +seventh, although hard and laborious: the remission of sins through +penitence<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span> when the sinner washeth his bed with tears, and his tears +become his bread day and night, and when he is not <i>ashamed to declare +his sin to the priest of the Lord, and seek a remedy</i>."<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> And +commenting on the words of the Psalmist—"Because I declare my +iniquity"—Origen writes: "Wherefore see what divine Scripture teaches +us, that we must not hide sin within us. * * * But if a man become his +own accuser, while he accuses himself and confesses, he at the same +time ejects the sin, and digests the whole cause of the disease. Only +look diligently round to whom then oughtest <i>to confess thy sin</i>. +Prove first the physician, * * * that so in fine then mayest do and +follow whatever he shall have said, whatever counsel he shall have +given."<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> Again does Origen write: "For if we have done this, and +revealed our sins not only to God, but also to <i>those who are able to +heal our wounds and sins</i>, our sins will be blotted out by Him who +saith: 'Behold, I will blot out thy iniquities as a cloud, and thy +sins as a mist.'"<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p> + +<p><i>In the first half of the third century</i>, flourished St. Cyprian, +Bishop of Carthage. Born in North Africa, he became a Christian about +240, and was beheaded in 238 "as an enemy of the gods, and a seducer +of the people." He repeatedly refers to the practice of confession and +absolution. The following passage from his work "De Lapsis" will +suffice to show his mind: "God perceives the things that are hidden, +and considers those that are hidden and concealed. None can escape the +eye of God: He sees the heart and breast of every person, and He will +judge not only our actions, but also our words and thoughts. He +regards the minds of all, and the wishes conceived in the hidden +recesses of the breast. In fine, how much loftier in faith and in fear +(of God) superior are they who, though implicated in no crime of +sacrifice, or of accepting a certificate, yet because they<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> have only +had thought thereof, this very thing <i>sorrowingly and honestly +confessing before the priests of God, make a confession (exomologesis) +of their conscience</i>, expose the burthen of the soul, seek out a +salutary cure even for light and little wounds, knowing that it is +written 'God will not be mocked.'"</p> + +<p><i>In the early part of the fourth century</i>, Lactantius, who is said to +have been converted about the year 290, and to have been put to death +about 326, writes: "As every sect of heretics thinks its followers are +above all other Christians, and its own the Catholic Church, it is to +be known that is the true Catholic Church wherein <i>is confession and +penitence</i> which wholesomely heals the wounds and sins to which the +weakness of the flesh is subject."<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a></p> + +<p><i>In the first half of the fourth century</i>, Eusebius, the well-known +ecclesiastical historian and Bishop of Cæsarea, in Palestine, who was +born about 270, flourished during the reigns of Constantine and +Constantius, and died in 340, leaves on record that the Emperor +Philip, who wished to join in the prayers of the Church, was not +permitted to do so "until he made his <i>exomologesis</i> (<i>confession</i>), +and classed himself with those who were separated on account of their +sins."<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a></p> + +<p><i>In the same century</i>, St. Hiliary, Bishop of Poietiers, in Gaul, who +died in 368, writes: "There is the most powerful and most useful +medicine for the diseases of deadly vices <i>in their confession</i>. * * * +<i>Confession of sin is this</i>, that what has been done by thee thou +confess to be a sin, through thy conviction that it is sin."<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a></p> + +<p><i>In the fourth century</i>, St. Athanasius, Patriarch of Alexandria, born +about the year 296, who lived till 373, and whose name is identified +with the General Council of Nice, is equally explicit. "As man," says +he, "is illuminated with the grace of<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span> the Holy Spirit by the priest +that baptizes, so also <i>he who confesses in penitence receives through +the priest</i>, by the grace of Christ, the remission of sin."</p> + +<p><i>In this same century</i>, St. Pacian, who died Bishop of Barcelona about +373, and who wrote on Baptism and Penance, asserts: "'But you will say +you forgive sin to the penitent, whereas in baptism alone it is +allowed you to loose sin.' Not to me at all, but to God only, who both +in baptism forgives the guilt incurred, and rejects not the tears of +the penitent. But what I do, I do not by my own right, but by the +Lord's. * * * Wherefore, whether we baptize, whether we constrain to +penitence, or <i>grant pardon to the penitent</i>, Christ is our authority. +It is for you to see to it, whether Christ hath this power, whether +Christ have done this. Baptism is the Sacrament of our Lord's passion; +<i>the pardon of penitents is the merit of confession.</i>"<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a></p> + +<p><i>In the latter half of this same century</i>, St. Ambrose, born in Gaul +about 340, who lived till 397, the last twenty-two years Bishop of +Milan, writes: "Sins are remitted by the word of God, of which the +Levite is the interpreter and also the executor; they are also +remitted by the <i>office of the priest and the sacred ministry.</i>"<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a></p> + +<p>"It seemed impossible," says this writer elsewhere, "that water should +wash away sin. Then Naaman the Syrian believed not that his leprosy +could be cured by water; but God, who has given so great a grace, made +the impossible to be possible. In the same manner, it seemed +impossible for <i>sins to be forgiven by penitence</i>. Christ <i>granted +this</i> to His Apostles, which has been from the Apostles <i>transmitted</i> +to the offices of the priests."<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a></p> + +<p>And, in similar strain, does St. John Chysostom, Archbishop of +Constantinople, who was born about 344, and died in 407, comment on +the words "Whatsoever ye shall bind on earth,"<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span> etc., etc.: " * * * +this bond touches the very soul itself, and reaches even unto heaven; +and <i>what the priests shall do below</i>, the same does God ratify above, +and the Lord confirms the sentence of his servants."<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a></p> + +<p>The great St. Jerome, born in 342, and after a life spent at +Alexandria, at Rome as Secretary to Pope Damasus, in Syria, and +finally in Bethlehem translating the Scripture, died in 420. He +writes: "In the same way, therefore, that <i>there</i> (among the Jews) the +priests make the leper clean or unclean, so also here (in the Church) +does the <i>bishop or priest bind and loose</i> not those who are innocent +or guilty, but, according to his office, after <i>hearing the various +kinds of sins</i>, he knows who is to be bound and who loosed."<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p> + +<p>And St. Augustine, born 354, who was converted by the preaching of St. +Ambrose, mentioned above, who was later made Bishop of Hippo, in North +Africa, and who died in 430, writes: "For this end are sins signified +by these curtains, that they may be <i>expressed by confession</i>, and +may, by the grace which <i>is given to the Church, be abolished</i>."<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a></p> + +<p>This same Father says: "Let a man judge himself of his own will, +whilst he has it in his power, and reform his manners, lest, when he +shall have it no longer in his power, he be judged by the Lord against +his will; and when he shall have passed upon himself the sentence of a +most severe remedy, but still a remedy, let him come to <i>the prelates +by whom the keys are ministered</i> to him in the Church, and as one now +beginning to be a good son, let him receive the manner (or amount) of +his satisfaction from those who are set over the sacraments."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a></p> + +<p>Writer after writer continues in the same strain, in this and the +following century. The passages cited clearly indicate that<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span> +confession and absolution are assumed to be the ordinary channel +whereby sin is pardoned. Throughout they, as the Fathers of the +preceding centuries, make the true dispenser of forgiveness, God in +general, or, at other times, Jesus Christ, or again, the Holy Spirit; +but they are equally explicit in declaring the earthly visible organ +whereby the pardon is exercised to be, the Bishop, the Priest, the +Ministers of the Church. These Christian writers constantly prove the +Ministry of Reconciliation by reference to the passages concerning +loosing and binding, in the eighteenth chapter of St. Matthew, and +forgiving and retaining sin, in the twentieth chapter of St. John.</p> + +<p>The authors we have cited, and in whose writings many other passages +are to be found, are representatives during the first five centuries +of the Church in North Africa, in Egypt, in Asia Minor, in Palestine, +in Greece, in Italy, in Gaul, and in Spain. They are unanimous in +upholding the power of absolution and the necessity of confession.</p> + +<p>6. But a most unexpected witness is to be found in one of the great +Protestant Communions. The English Government, under the Tudor +dynasty, threw off its allegiance in things ecclesiastical to the Holy +See. The sovereigns of England then claimed that spiritual authority +heretofore exercised by the Pope. Henceforth, the Church was not <i>in</i>, +but <i>of</i> England. It became a State Department, the archbishops and +bishops receiving their appointment, care of souls, and jurisdiction, +from the king, just as the judges, the officers of the army and navy, +are commissioned to their circuits, their regiments, and their ships. +The Crown is not only the fountain-head of all spiritual +governing-power, but the Crown, aided later by its Council, became the +final Court of Appeal in all disputes about doctrine.</p> + +<p>The Established Communion, in its doctrinal code, the Thirty-nine +Articles, which each clergyman declares he accepts<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span> <i>ex animo</i>, +asserts that "Penance is not a sacrament of the Gospel." And in the +Book of Homilies, which the said Articles commend as containing "good +and wholesome doctrine," do we read: "We ought to acknowledge none +other priest for deliverance from our sins but Jesus Christ. * * * It +is most evident and plain that this auricular confession hath not the +warrant of God's word. * * * I do not say but that, if any do find +themselves troubled in conscience, they may repair to their learned +curate or pastor, <i>or to some other godly learned man</i>, and show the +trouble and doubt of their conscience to them, that they may receive +at their hand the comfortable salve of God's word; but it is against +the true Christian liberty that any man should be bound to the +numbering of his sins, as it hath been used heretofore in the time of +blindness and ignorance."<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> It is clear that both the Articles and +the Book of Homilies deny the power of absolution and the necessity of +confession as essential conditions, in the ordinary course of things, +for the forgiveness of sin.</p> + +<p>The Book of Common Prayer—the Liturgy of the Anglican Communion—in +the office for visiting the sick, does urge the confession of the sick +person, and gives the form of absolution to be used by the minister. +It also bids the minister to exhort those approaching communion, who +cannot quiet their conscience, to seek absolution, together with +ghostly counsel and advice. In the Book of Common Prayer used by the +Episcopalians in the United States, these directions concerning +confession and absolution are omitted.</p> + +<p>The result of the teaching of the Articles was the complete +destruction, in the mind of the people of England, during three +centuries, of the need of confession and absolution. And, until some +fifty years ago, it was unknown for Anglicans to go to confession. +They lived and died without the faintest conception<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span> that such an +ordinance was divinely instituted, or that it was necessary or even +advisable. A change came, and certain of the clergy of the Established +Communion began to teach the necessity of confession. This produced +open revolt in their camp; the matter became so serious that the +Convocation sitting in 1873 gave it consideration, and the Bishop of +Salisbury boldly said: "Habitual confession is unholy, illegal, and +full of mischief." The Bishop of Lichfield, in indignation, declared: +"I would rather resign my office than hold it, if it was supposed that +I was giving young men the right to practice habitual confession." The +Archbishop of Canterbury said: "I am ready to revoke the license of +any curate charged with hearing confessions." And the Bishop of Ely +declared: "In no other communion would it be possible for a man to set +himself up as the general confessor of a district, without any other +authority than his own."</p> + +<p>The assembled bishops, who of course represented the living teaching +body of the Establishment, published a formal document, wherein they +declare: "The Church of England, in the Twenty-fifth Article, affirms +that penance is not to be counted for a sacrament of the Gospel, and, +as judged by her formularies, knows no such words as Sacramental +Confession." And in this same declaration, commenting on the two +instances wherein the Book of Common Prayer recommends seeking the aid +of a clergyman, is it said: "Thus special provision, however, does not +authorize the ministers of the Church to require, of any who may +resort to them to open their grief, a particular or detailed +enumeration of their sins; or to require private confession previous +to receiving the holy communion; or to enjoin, or even encourage, any +practice of habitual confession to a priest; or to teach that such +practice of habitual confession, or the being subject to what has been +termed the direction of a priest, is a condition of attaining to the +highest spiritual life." By far the greater majority of the clergy and +laity endorse, heart and soul, this declaration.<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span></p> + +<p>Notwithstanding these clear utterances in Convocation, young curates +and vicars took to themselves authority, and began to hear confession +and pronounce absolution. These gentlemen had never been prepared for +the work: in their course of ecclesiastical studies the hearing of +confessions and the absolving from sin were never contemplated; they +had to obtain their knowledge from the manuals in use among Catholic +priests. Their bishops neither would nor could give them authority; +and so these clergymen became an authority to themselves, and declared +they had power to forgive sin, merely because they were ordained +priests. Such a pretension could not be made by any priest or bishop +of the Catholic Church, however valid may be his orders. To the +sacramental power of orders must be added juridical authority to +absolve. This, in the divine economy, as will be shown later, is the +means whereby the exercise of such a power can be duly controlled.</p> + +<p>Such was the movement in England. I find it transported to the United +States. And I am told by honorable trustworthy people that in Boston, +New York, Baltimore, Philadelphia, and other cities, there are +Episcopalian clergymen who insist that their penitents shall confess +at regular intervals.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> That such a fact is possible, or that +persons should be found ready to submit themselves to such a +self-asserted ministry, is simply incredible in face of the clear +declaration of the Thirty-nine Articles, the official commentary of +the Book of Homilies cited above, the formal condemnation of the +English bishops, and the intentional<span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span> omission of the only two +passages referring to confession from the Book of Common Prayer used +in America.</p> + +<p>In the United States it is the more inexplicable, inasmuch as by the +Declaration of Independence there could be no jurisdiction derived +from the Crown of England. And, consequently, the Episcopal Church, +formed as it was after the Independence, could not, from the nature of +the case, receive jurisdiction from without. It formed itself into a +corporation, and its only authority was generated by itself. But that +of confessing and absolving from sin could not have been so created: +no more than it could have been done by the Episcopal Methodist, the +Presbyterian, the Quaker, or any other religions corporation. It is +not unreasonable in a matter so grave, affecting the eternal salvation +of men, to ask of these gentlemen, calling themselves Reverend Father +Confessors, by what authority do they these things, and who gave them +this authority. Assuredly, their bishops declare they do not, and +cannot. Excellent and beyond reproach as are these clergymen, +well-instructed as they may be in the casuistry of the Roman Catholic +moral, theological, and ascetical works, their absolutions are null +and void, and of no more avail than if pronounced by mere laymen. The +joy and peace produced in the souls of many who submit to these +ministrations, arise not from the genuineness of the ordinance. God in +His goodness rewards the honest intentions, the good dispositions, and +faith of those who receive them. The same manifestations of grace are +found among Methodists and Presbyterians; Episcopalians would be the +first to deny the reality and truth of Sacraments in these bodies.</p> + +<p>But, it may be asked, how has such a change been wrought in the minds +of Episcopalians on both sides of the Atlantic? The Oxford movement of +some forty-five years ago turned men's minds to the early history of +the Church: and, finding confession<span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span> and absolution then to be the +ordinary and necessary conditions for reconciliation with God, the +practice was introduced, but without seeing the important truth that, +besides valid ordination, there is needed jurisdiction from the +Church, so as to make absolution of avail.</p> + +<p>This new school of religions opinion among Anglican and Protestant +Episcopalians contributes its share of testimony to uphold what the +Church of God has always taught, namely, that over and above having a +genuine supernatural sorrow for sin, there is ordinarily required on +the part of the sinner confession of sin, followed by the judicial +absolution of God's minister, approved and commissioned by the Church, +who alone possesses the power of the keys to remit or retain sin, and +who has therefore the sole right to approve and authorize confessors.</p> + +<hr style='width: 45%;' /> + +<p>The constant practice of the Roman Church; the belief and practice of +the earliest schismatics; the existence of the Penitential Canons; the +statements of the Fathers, representatives of all Christian lands in +the first five centuries, when Latins and Greeks were in the +"Undivided Church"; the discovery made by High Churchmen in our day: +render, separately and cumulatively, evidence to the belief in +"Confession and Absolution" which no reasonable man can or ought to +reject. It is plain that had so painful a task as the confessing of +sin to man not been of Apostolic origin, assuredly its introduction to +the Christian Church would have caused the bitterest struggle, and the +date of such a movement would have been indelibly impressed on the +page of history. But no such strife is recorded.</p> + +<p>Well, therefore, did the Church, assembled in General Council at +Trent, having first taught and defined the nature of contrition or +repentance, sum up the question of confession: "It is certain that, in +the Church, nothing else is required of penitents but that, after each +has examined himself diligently,<span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span> and searched all the folds and +recesses of his conscience, he confess those sins by which he shall +remember that he has mortally offended his Lord and God; whilst the +other sins, which do not occur to him after diligent thought, are +understood to be included, as a whole, in that same confession; for +which sins we confidently say with the prophet: 'From my secret sins +cleanse me, O Lord.' Now, the difficulty of a confession like this, +and the shame of making known one's sins, might indeed seem a grievous +thing, were it not alleviated by the so many and so great advantages +and consolations which are most assuredly bestowed by absolution upon +all who worthily approach to this sacrament. For the rest, as to the +manner of confessing secretly to a priest alone, although Christ has +not forbidden that a person may, in punishment of his sins, and for +his own humiliation, as well for an example to others for the +edification of the Church that has been scandalized, confess his sins +publicly, nevertheless, this is not commanded by a divine precept; +neither would it be very prudent to enjoin, by any human law, that +sins, especially such as are secret, should be made known by a public +confession. Wherefore, whereas the secret sacramental confession, +which was in use from the beginning in Holy Church, and is still also +in use, has always been commended by the most holy Fathers with a +great and unanimous consent, the vain calumny of those is manifestly +refuted who are not ashamed to teach that confession is alien from the +divine command and is a human invention."<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a></p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> 1 Pet. iii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> 2 Cor. v. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> 2 Cor. ii. 10</p></div> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> De Pœnt. c. viii.</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> John xx, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Matt. ix, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> 1 John i, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Acts xix, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> 1 Cor. v, and 2 Cor. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> Ap. Con. ii, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> De Pœnt. c. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> Ep. ii, ad Cor. n. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Adv. Hæres. l. i. cxiii, n. 4, 5, 6, 7.</p></div> + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> De Pænit. n. 8-12.</p></div> + +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> Hom. in Levit. n. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> In Ps. xxxvii, n. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Hom. xvii in Lucam.</p></div> + +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Divin. Inst. l. iv, c. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Hist. Ecc. Bk. vi, c. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> Tract. in Ps. cxxxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Ep. iii, n. 7-9.</p></div> + +<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> De Cain et Abel, l. 2, c. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> De Pænit. cii, n. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Vol. I, Lib. iii, n. 5, de Sacerd.</p></div> + +<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> Com. in Matt. c. xviii.</p></div> + +<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> In Exod. n. cviii.</p></div> + +<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> Serm. cccli, n. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> Homily on Repentance, part ii.</p></div> + +<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> While this Second Edition is passing through the press, +the following statement is reported by the New York Herald, May 5th, +to have been made the precious Sunday, by the new pastor of St. +Ignatius' Episcopal Church, New York: "And of the confessional, we +believe that auricular confession is a part of the preaching of God's +ministers. I should be unfaithful to my trust if I held back from +proclaiming, by my words and by my practice, <i>that confession is +necessary to salvation, and that God's ministers have the poorer to +forgive sins</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> Con. Trent, Sess. xiv, cap. 5.</p></div> +</div> + + +<hr /> +<h2><a name="III" id="III"></a>III.</h2> + + +<p>So far, the doctrine concerning God's conditions for reconciling the +sinner has been limited to the interior supernatural repentance, +together with absolution and confession. The other +element—satisfaction—which is not of the essence of contrition,<span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span> but +perfects it, has not been treated, simply because in another +conference it is intended to deal with this question in connection +with the works of penance and the doctrine of indulgences.</p> + +<p>Before closing the question now under consideration, it is right that +certain objections, urged oftentimes in good faith, sometimes in +ignorance, sometimes in malice, should be duly met.</p> + +<p>1. It is, as was said elsewhere, by no inherent power that the +Apostles and their successors are able to remit sin. God, and God +alone, can do so, though He can delegate this to others. This He has +done. But to secure so transcendent an authority from abuse, two +elements are necessary before it can be exercised.</p> + +<p>First, from God, and through the appointed sacrament, must man be +constituted a priest—that is, an offerer of sacrifice. This comes +direct from God, and is called the power of Order, and is obtained by +ordination. This was given to the Apostles at the Last Supper, when +our Lord said: "Do this in commemoration of me." After His +resurrection, there was given the power or capability to forgive sin, +by the words "Receive ye the Holy Ghost: whose sins you shall forgive, +they are forgiven; and whose sins you shall retain, they are +retained."</p> + +<p>The second element comes also from God, but indirectly, as it reaches +the individual minister through the Church. It is the authority or +commission of the Church to a priest or bishop to exercise the power +of pardoning which he has received of God. This is called +jurisdiction. It is included in the words said to Peter: "To thee will +I give the keys of the kingdom of heaven; whatsoever thou shalt bind +on earth shall be bound also in heaven, and whatsoever then shalt +loose on earth shall be loosed also in heaven."<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a> Of the which, +Tertullian, writing more than sixteen centuries ago, says: "For if +then thinkest heaven is still closed, remember the Lord left here the +keys<span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span> thereof to Peter, and through him to the Church."<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> Many a man +has all the innate and acquired talent to be an excellent judge, a +proficient ambassador, an efficient naval or military officer; but +over and above capability, there is needed commission or appointment +by competent authority. So, in like manner, bishops and priests +possess the power to pardon, but jurisdiction is needed to say on whom +and where this power is to be exercised. Merely because a man is +ordained validly, this does not give him the power to absolve; without +jurisdiction, his absolution has no more value than would that of a +layman.</p> + +<p>It will be evident that as jurisdiction comes from God but through the +Church, she can control those who are to exercise the power of +pardoning sin. Hence, she insists that her priests shall carefully +study the moral law, just as a lawyer does civil law. She exacts that +those who hear confessions shall, by examination, prove their +competency in the way of knowledge. She trains from boyhood her +Levites to the sacred work they have to do, and she permits only those +to be admitted to the Ministry of Reconciliation whose piety, past +conduct, and judgment commend them for confessions. To those so +approved she gives jurisdiction—or, as it is technically called, +"faculties"—specifying where and on whom such power may be exercised. +This jurisdiction is always granted for a limited period of time, +during which it may be withdrawn if deemed advisable by the grantor.</p> + +<p>Thus, then, is every care taken in the selection and in the +preparation of priests for the work of hearing confessions and +absolving from sin. Even after they are duly appointed, the +restriction of the power to time, places, persons, and causes, +together with the varied tests of competency afforded by the +conferences on cases of conscience and other theological knowledge, +held at frequent and regular intervals in each diocese,<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span> under the +direction of the bishop, constitute a solid control over those +exercising the Ministry of Reconciliation. Then the priest's own +belief and conscience, as well as the obligation to confess his sins +and seek absolution for them, add to the faithful exercise of his +duties as confessor.</p> + +<p>Beyond these human precautions and considerations, the very fact that +God instituted the Tribunal of Penance as the usual channel for +pardoning sin, obliges us to realize that He himself would protect the +administration of the sacrament. For this sacred work, His priests, +during many years, are trained to a life of piety, prayer, and +mortification. The spiritual education of their own souls, by +meditation and examination of conscience, fits them to know the +workings of the souls of others. Before undertaking the study of +painfully distressing treatises on certain parts of the moral law, the +Levite strengthens his soul by prayer, enters thereon simply for the +glory of God and the good of souls, and is aided by experienced +discreet professors.</p> + +<p>Medical men and lawyers are not trained and selected for their +profession as are priests, nor are they aided in their duties by +special divine protection. Yet, relying on them as gentlemen and on +their professional honor, clients, without fear or suspicion, entrust +to these, themselves and their affairs.</p> + +<p>Why then not concede to priests at least this same measure of +honorability? They, like doctors and lawyers, must for their work be +theoretically cognizant of the crimes, iniquities, and weaknesses of +mankind. But they, no more than doctors or lawyers, speak of these +things, unless the penitent has been guilty of and confesses some such +offence. On the contrary, those who enter the Ministry are taught to +be most prudent and discreet in putting questions; never to ask more +than what may be necessary. The rule is to err on the side of too +little. Nay, rather than suggest or make known that which a penitent +may<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span> be ignorant of, the minister must consult more what is for the +good of the soul than for the integrity of the Confession.</p> + +<p>2. Again, let it be remembered that it is not as in a court of +justice, where the plea of "not guilty" is set up, and all has then to +be wormed out by examination in the most detailed manner. For the +penitent enters the confessional as self-accuser, states the offence, +together with the number of times it has happened, and any +circumstances which may alter or aggravate the deed. There are, +therefore, in Confession, none of the nauseous details and +descriptions of crime which may be heard in our courts and read in our +newspapers.</p> + +<p>The remarkable testimony of a Protestant gentleman—Doctor Forbes—may +here be of much value. In his memorandums, made in Ireland in the +autumn of 1852, he says: "At any rate, the result of my inquiries is +that—whether right or wrong in a theological or rational point of +view—this instrument of Confession is, among the Irish of the humbler +classes, a direct preservative against certain forms of immorality at +least."<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> "Among other charges preferred against Confession in +Ireland and elsewhere, is the facility it affords for corrupting the +female mind, and of its actually leading to such corruption. * * * So +far from such corruption resulting from the Confessional, it is the +general belief in Ireland—a belief expressed to me by many +trustworthy men in all parts of the country, and by Protestants as +well as by Catholics—that the singular purity of female life among +the lower classes there is, in a considerable degree, dependent on +this very circumstance."<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a> "With a view of testing, as far as was +practicable, the truth of the theory respecting the influence of +Confession on this branch of morals, I have obtained, through the +courtesy of the Poor Law Commissioners, a return of the number of +legitimate and illegitimate children in the<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span> work-houses of each of +the four provinces in Ireland, on a particular day, viz: the 27th of +November, 1852. * * * It is curious to mark how strikingly the results +there conveyed correspond with the confessional theory: the proportion +of illegitimate children coinciding almost exactly with the relative +proportions of the two religions in each province; being large where +the Protestant element is large, and small where it is small."<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a></p> + +<p>Good sense ought to make objectors remember that priests have mothers +and sisters and relations whom they love; and priests would be the +first to prevent these beloved ones from the demoralizing influences +which enemies ignorantly attribute to the confessional.</p> + +<p>3. Once more let it be remembered that the Tribunal of Penance is for +the accusation and absolution of sin. Name, nor abode, nor fortune, +nor domestic concerns, have any place there. The priest is the +spiritual physician, and it is the disease which is submitted to him; +all else is foreign to his office, nor has he the right to ask of +other matters. Nay, more: a sacramental secret surrounds his work; +this involves obligations greater than any natural or promised +secrecy. Information obtained in Confession the priest can never use, +be it in his own interest, or in that of a family, or of the State, or +of the Pope, or of the Church. Therefore, to imagine the Tribunal of +Penance to be an engine for obtaining and using information in +domestic concerns and family secrets, is to be sorely ignorant of the +nature of confession and of the obligations of a confessor.</p> + +<p>4. Objectors of another kind urge that confession induces persons to +sin more readily, or at least it transfers the keeping of conscience +to the priest.</p> + +<p>Seeing that all which is demanded by Protestants for repentance must +be in the mind of the Catholic before he can be<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span> absolved, it is clear +the objection comes ill from them, and can have no foundation. Of +course, for those who believe that Catholics obtain pardon by payment +of money, the objection would have weight. But it can hardly be +imagined that in the nineteenth century, among an intelligent people +like Americans, there are to be found persons who believe that +Catholics are so bereft of reason as to imagine that sin can be +forgiven by the giving of silver and gold.</p> + +<p>Every Catholic knows that to speak falsely in Confession would be to +lie to the Holy Ghost, as did Ananias and Saphira; that to confess as +Judas did, without sorrow, would not only bring no pardon, but, on the +contrary, would add the sin of sacrilege to his soul. The Catholic +knows that without a firm efficacious determination of purpose to +avoid sin and its occasions, and to satisfy for injuries done, there +can be no forgiveness of sin.</p> + +<p>Nowhere is the soul of man more prone to self-deception than in the +matter of true repentance. Temptation may cease, and with it comes +cessation of wrong-doing. This, under self-deception, may be easily +construed into conversion. Self-interest and passion may so blind a +man that he may imagine himself truly repentant, notwithstanding that +he has not pardoned injuries, or reconciled himself to enemies, or +restored ill-gotten goods, or retracted calumny, or compensated for +wrongs inflicted, or is not disposed to avoid occasions of sin, and +the like.</p> + +<p>The confessor has to intervene, remind the penitent of these duties, +and secure that they shall be done, before he can absolve from sin. +Instead of becoming the keeper of the sinner's conscience, the +confessor is but its instructor: duty and responsibility remain in all +their extent to the penitent. And the penitent has to test the +genuineness of his contrition by unmistakable obligations to be +complied with, if forgiveness of sin is to be obtained.<span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span></p> + +<p>All this, instead of encouraging the sinner, as opponents have it, to +return and wallow in the mire of iniquity, does, on the contrary, make +him gird up his loins, and walk with a firm but cautious step for the +future. And this apart from the fact that one of the supernatural +effects of this sacrament of penance is the bestowal of actual +medicinal graces, whereby the soul is strengthened against relapsing, +and for which reason regular and frequent confession is so earnestly +encouraged.</p> + +<p>5. To have a wise prudent spiritual adviser, to have an experienced +physician of the soul, to have a merciful but strict judge of moral +duty: is to have the greatest spiritual support on earth, even apart +from the superadded sacramental character of such a minister. It is +this blessed gift which the Catholic has in his legitimately-approved +and authorized confessor.</p> + +<p>Prejudice or ignorance can alone construe such an inestimable +treasure, which brings peace of conscience and heavenly consolation, +into "making the priest the keeper of a man's conscience, and the +destroyer of man's spiritual liberty and of his responsibility to his +Creator."</p> + +<p>How different are the opinions of thoughtful men, concerning this +Tribunal of Penance, will be seen from the following: One is a +Frenchman, who, unhappily, apostatized from the Catholic Church; the +second is a distinguished German philosopher, who lived and died a +Protestant; the third is one of the profoundest thinkers of our day, +who, born in the Episcopal Church in England, served her some forty +years, and then left her to enter the Catholic, Apostolic, and Roman +Church.</p> + +<p>The first of these—Voltaire—thus writes:</p> + +<p>"The enemies of the Roman Church, who have assailed the salutary +institution of confession, appear to have removed the strongest +restraint which can be put upon secret crimes. The sages of antiquity +themselves felt the importance of it."<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span></a></p> + +<p>The second—Leibnitz—in his "System of Theology" says:</p> + +<p>"The institution of sacramental confession is assuredly worthy of the +divine wisdom, and, of all the doctrines of religion, it is the most +admirable and the most beautiful. It was admired by the Chinese and +the inhabitants of Japan. The necessity of confessing sin is +sufficient to preserve from it those who still preserve their modesty; +and yet, if any fail, confession consoles and restores them. I look on +a grave and prudent confessor as a great instrument of God for the +salvation of souls. His counsels regulate the sentiments, reprove +vices, remove occasions of sin, cause the restitution of ill-acquired +property, and the reparation of wrongs; clear up doubts, console under +afflictions—in fine, cure or relieve all the evils of the soul; and +as nothing in the world is more precious than a faithful friend, what +is the value of that friend when he is bound by his functions and +fitted by his knowledge to devote to you all his care, under the seal +of the most inviolable secrecy?"</p> + +<p>The third—Cardinal Newman—says, in "Anglican Difficulties":</p> + +<p>"If there is a heavenly idea in the Catholic Church—looking at it +simply as an idea—surely, next after the Blessed Sacrament, +confession is such. And such is it ever found, in fact; the very act +of kneeling, the low and contrite voice, the sign of the +cross—hanging, so to say, over the head bowed low—and the words of +peace and blessing. Oh, what a soothing charm is there which the world +can neither give nor take away! Oh, what piercing heart-subduing +tranquility, provoking tears of joy, is poured almost substantially +and physically upon the soul—the oil of gladness, as Scripture calls +it—when the penitent at length rises, his God reconciled to him, his +sins rolled away for ever! This is confession as it is in fact, as +those bear witness to it who know it by experience."<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a></p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Matt. xvi, 19, and xviii, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Scorpiace, n. x.</p></div> + +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> Vol. ii, p. 81.</p></div> + +<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> Vol. ii, p. 83.</p></div> + +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> Vol. ii, p. 215.</p></div> + +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> Annales de l'Empire, vol. i, p. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> Card. Newman, Ang. Diff. p. 351.</p></div> +</div> +<hr class="full" /> + + + + + + + +<pre> + + + + + +End of Project Gutenberg's Confession and Absolution, by Thomas John Capel + +*** END OF THIS PROJECT GUTENBERG EBOOK CONFESSION AND ABSOLUTION *** + +***** This file should be named 18270-h.htm or 18270-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/8/2/7/18270/ + +Produced by Geoff Horton, Richard J. Shiffer and the Online +Distributed Proofreading Team at http://www.pgdp.net. (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card +donations. To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + +*** END: FULL LICENSE *** + + + +</pre> + +</body> +</html> + diff --git a/18270.txt b/18270.txt new file mode 100644 index 0000000..bebf288 --- /dev/null +++ b/18270.txt @@ -0,0 +1,1768 @@ +Project Gutenberg's Confession and Absolution, by Thomas John Capel + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Confession and Absolution + +Author: Thomas John Capel + +Release Date: April 27, 2006 [EBook #18270] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK CONFESSION AND ABSOLUTION *** + + + + +Produced by Geoff Horton, Richard J. Shiffer and the Online +Distributed Proofreading Team at http://www.pgdp.net. (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries.) + + + + + + + + + +CONFESSION AND ABSOLUTION. + +BY + +RIGHT REV. MONSIGNOR CAPEL, D. D. + + +Domestic Prelate of His Holiness, Leo XIII, happily reigning, + Member of the Congregation of the Segnatura, + Priest of the Archdiocese of Westminster. + + + * * * * * + +"_He hath placed in us the Ministry of Reconciliation."--2 Cor. v, 18._ + + * * * * * + + +PHILADELPHIA: CUNNINGHAM & SON, 817 ARCH STREET. + +NEW YORK: D. & J. SADLIER & CO., 31 BARCLAY STREET. + + 1884. + +Copyright, + +PETER F. CUNNINGHAM & SON, + +1884. + + + + +CONFESSION AND ABSOLUTION. + + +In the series of twenty-four conferences delivered in the Cathedral at +Philadelphia, during this Lent, was one on "God's Conditions for +Pardoning Sin." At the request of many, it is now published, but under +the title of "Confession and Absolution." There have been made such +modifications and additions as are necessitated by publication, and +such others as will cover aspects of the question treated by me +elsewhere in the United States. + +The extracts from the Fathers which appear in the following pages are +taken from the accurate and judicious collection known as "Faith of +Catholics," a work in three volumes, well worthy the attention and +study of those who, not having a library of the Fathers, or not +conversant with the classical languages, are nevertheless anxious to +know the evidence of the early Christian writers concerning the +doctrines and practices of the Catholic Church. + + T. J. CAPEL. + + PHILADELPHIA: +Feast of Our Lady's Sorrows, 1884. + + + * * * * * + +To this SECOND EDITION there have been added certain statements and +passages, to meet sundry questions addressed to the Author on the +subject of Confession and Absolution. + + Feast of the Patronage of St. Joseph, 1884. + + + + +CONFESSION AND ABSOLUTION. + + TEXT: "God hath reconciled us to Himself by Christ, and hath + given to us the ministry of reconciliation. For God indeed + was in Christ, reconciling the world to Himself, and He hath + placed in us the word of reconciliation; we are therefore + ambassadors for Christ."--2 COR. v, 18. + +No more important question can be submitted for consideration to those +who believe in the existence of God, in man's responsibility to his +Creator, and in divine revelation, than what are God's conditions for +pardoning sin committed after baptism. For however much men may doubt, +deny, or dispute about religion, they can never impugn the fact that +they are individually sinners. "If we say we have no sin, we deceive +ourselves, and the truth is not in us;"[1] "in many things we all +offend;"[2] even "the just man shall offend seven times."[3] + +Good sense, as well as faith, tells us that having willingly committed +or consented to any thought, word, or deed prohibited by God, or +having knowingly and wilfully omitted any duty imposed by the divine +law, then have we revolted against our God. And should this be done +with full knowledge and deliberation in a matter deemed grave by the +Lawgiver, or grave in its own nature, or rendered so by circumstances, +then has there been a grievous transgression of our duty to God. + +The moment we so act, are we and our crime abominable in the sight of +the All Holy. "Thou hatest all the workers of iniquity;"[4] and to the +Lord "the wicked and his wickedness are hateful alike."[5] Our sin +instantly merits eternal punishment: "If the just man turns himself +away from his justice, and do iniquity according to all the +abominations which the wicked man useth to work, shall he live? All +his justices which he had done shall not be remembered."[6] "But the +fearful, and unbelieving, and the abominable, and murderers, and +whoremongers, and sorcerers, and idolaters, and all liars, they shall +have their portion in the pool burning with fire and brimstone, which +is the second death."[7] Finally, by our grievous sin do we destroy +habitual or justifying grace, the supernatural life of the soul, +rendering it incapable of doing aught that will have everlasting +reward. "When concupiscence hath conceived, it bringeth forth sin; but +sin, when it is completed, begetteth death."[8] Well, therefore, are +we told: "Flee from sins as from the face of a serpent; for if thou +comest near them, they will take hold of thee; the teeth thereof are +the teeth of a lion, killing the souls of men."[9] + +Deadly sin accordingly puts us at enmity with God, and deprives us of +all claim on His justice. These are days when men talk much of their +own rights. Little do they think to assert and uphold the rights of +the King of Kings, the Lord of Lords. And so it escapes them that +having violated their obligations to their Creator, their Redeemer, +their Sanctifier, by grievous sin, they have no claim for pardon on +the ground of justice; they can only appeal suppliantly to the +infinite mercy and goodness of God, that their iniquities may be +blotted out, that they may be restored to the position whence they +have fallen, and that they may regain the habitual grace necessary for +keeping the solemn obligations of baptism. This being the case, the +Almighty can and does impose His conditions for reconciling the sinner +and for restoring the prodigal child to the lost sonship. It is not +for sinful man to dictate what such terms shall be. It is for an +outraged God to enact, for the transgressor to comply with the +command. + +Of these conditions, one flows from the infinite holiness of His own +nature, namely: contrition or repentance. The other, which is judicial +absolution from sin, implying previous confession of it, is imposed by +the revealed law of God, and is therefore a divine command obliging +all--popes and bishops, priests and people. Let us deal with these +separately. + +FOOTNOTES: + +[1] John i, 8. + +[2] James iii, 2. + +[3] Prov. xxiv, 16. + +[4] Ps. v, 6. + +[5] Wisd. xiv, 9. + +[6] Ezech. xviii, 24. + +[7] Rev. xxi, 8. + +[8] James i, 15. + +[9] Ecclus. xxi, 2. + + + + +I. + + +The necessity of repentance as the essential condition for the sinner +obtaining God's forgiveness is plainly taught both in the Jewish and +Christian dispensations. + +Prophets and penitents throughout the Old Testament bear evidence to +this truth. The words of the Psalms of David, the exhortations of +Jeremias and Isaias to the people of God to be converted, have become +household words in our books of piety, exciting the soul in sin to +arise and go to the God of mercy. + +The New Dispensation was ushered in by the Forerunner of Christ +preaching the Gospel of Repentance: "Do penance, for the kingdom of +God is at hand." Our Lord announces His own mission to be to call +sinners to repentance: "Unless you all do penance, you shall all +likewise perish." He sent His Apostles that "penance and remission of +sin should be preached in His name among all nations." And, while on +earth, Jesus sent them, two and two, to preach that "men should do +penance." + +And, after the ascension of the "Saviour whom God hath exalted with +His right hand to give penitence to Israel, and remission of +sins,"[10] the Apostles proclaimed the same truth. Peter's very first +sermon is: "Do penance and be baptized, every one of you."[11] He, on +the occasion of the cure of the lame man, preaches: "Be penitent and +be converted, that your sins may be blotted out."[12] The same Apostle +writes: "The Lord beareth patiently for your sake, not willing that +any should perish, but that all should return to penance."[13] St. +Paul, in like manner. "God commandeth all men, everywhere, to do +penance."[14] And again: "The benignity of God leadeth thee to +penance."[15] + +This contrition or repentance does not mean a mere cessation from +wrong doing, and starting anew in the way of goodness, drowning in the +past the evil done. On the contrary, as by sin we turned our backs on +God to go into a far-off country, to spend there our substance, so by +contrition must we turn main, retrace our steps, and journey to that +Father and home whence we departed. Hence is the process named +conversion to God, just as sin is defined to be an aversion from God. +Moses, expressing this thought, says: "When thou shalt be touched with +the repentance of thy heart, and return to Him, the Lord thy God will +have mercy on thee."[16] And still more explicitly does the prophet +Joel declare: "Be converted to Me with all your heart, in fasting, and +in weeping, and in mourning; and rend your hearts, and not your +garments, and turn to the Lord your God: for He is gracious and +merciful, patient and rich in mercy."[17] Again, the inspired Word +says: "Cast away from you all your transgressions, by which you have +transgressed, and make to yourselves a new heart and a new spirit; and +why will you die, O house of Israel?"[18] + +The Lord God, whom we have outraged by sin, knows no past. "I am who +am," is His name. In His holy sight, we who have sinned, and our +transgressions, are ever abominable, unless we make to ourselves a new +heart and a new spirit. "Be converted to Me, and I will be converted +to thee," are the words of Him who exercises on us His great mercy. + +Holy Church, in her General Council assembled at Trent, defined this +contrition or repentance to be "a sorrow of mind, and a detestation of +sin committed, together with a determination of not sinning for the +future"--"_animi dolor, ac detestatio de peccato commisso, cum +proposito non peccandi de catero_."[19] Or, as the same Council says: +"Penitence was indeed at all times necessary for all men who had +defiled themselves with any mortal sin, in order to the obtaining +grace and justice, * * * that so, their perverseness being laid aside +and amended, they might, with hatred of sin and a pious grief of mind, +detest so great an offence of God."[20] And, as the Roman Catechism +explains, this means no mere feeling, but a genuine act of the will. A +mother may show more sensible signs of grief at the loss of her only +child than when sorrowing for sin, yet this is not in the least +inconsistent with the most perfect contrition or repentance. + +There are times when the intense sorrow for sin arouses the whole +being of man: exciting not only the higher, but also the lower and +sensitive part of his nature. St. Mary Magdalen, David, and many other +great penitents, wept bitter tears of sorrow for their past wrongs. +This, though a heavenly favor, is no necessary part of repentance. +Indeed, it is possible to weep and to have sensible sorrow without +having a contrite heart. The three essential elements in contrition +are: hatred of past sin, grief at having sinned, and a determined +purpose at all costs to avoid, in the future, sin and the occasions of +sin. These emanate from the will of man, not from the feelings; they +must be strong or intense enough to make the sinner prefer to endure +any evil, or sacrifice any good, rather than again offend God, so +infinitely good in Himself, and so infinitely good to man. + +Unhappily, it is within our power to hate, to grieve, and to purpose +amendment very sincerely, and yet not have that sorrow which fulfills +God's condition for the pardon of sin. Some human motive--such as loss +of health or wealth, injury to reputation and influence, the ignominy +and servitude of wrong-doing--may lead a man to detestation of the +past and to a firm resolve to avoid wrong in the future. Excellent as +may be such a change of mind, yet it is not sufficient to obtain +forgiveness from on high. It is based entirely on the injury and loss +accruing to self. God is excluded from the whole idea; and yet it is +against Him, and against Him alone, that we have sinned. + +The only sorrow acceptable to God is that which springs from a +supernatural motive, the soul excited thereto by divine grace. In this +is our utter helplessness shown; for while it is within our own power +to do wrong, we cannot return to the path of duty and repent without +the help of God. It is by the heavenly gift of grace operating within, +and by the co-operation of the sinner, that the heart is made +contrite. The remembrance of God's infinite love and perfections, +accompanied by earnest prayer for mercy, may rouse the soul to hatred +and grief for its sin, and thus is generated that contrition perfect +through charity for having offended God so sovereignly good, who is to +be loved above all things. For His own sake, and regardless of the +penal consequences of sin, the soul is touched with sincere +compunction. This sorrow, with the implicit or explicit desire to have +recourse to the Sacrament of Penance, reconciles the soul at once with +God, and restores the justifying or habitual grace lost by grievous +sin. "There is now no condemnation to those who are in Christ Jesus, +who walls not according to the flesh, but after the spirit. For the +law of the spirit of life iii Christ Jesus hath delivered me from the +law of sin and of death."[21] The soul about to go before God's +judgment-seat, if it be in deadly sin, and have not at hand the means +for obtaining absolution, is obliged to have this perfect contrition, +or otherwise the sin remains unforgiven. + +Again, the soul, contemplating in the sight of God the turpitude of +sin, as made known to us by revelation, or the terror of God's +judgment on those condemned to hell, or the irreparable loss of the +sight of God consequent on sin, may be excited by fear of Him who hath +power to cast into everlasting prison. The soul, awe-stricken by the +painful sight of its own guilt, and by the sense of the judgment of +God, yet hoping for pardon and resolved to sin no more, makes an +initial act of the love of God, and appeals to His goodness for +forgiveness. Though the motive is less perfect, yet "He who desireth +not the death of the sinner, but that he be converted and live" does +in His exceeding mercy accept this as sufficient for pardon, if there +be added to it the actual reception of the Sacrament of Penance. In +other words, in this case, unless the sinner shows himself to the +authorized minister of reconciliation and receives his absolution, +there is no pardon. + +Whether this sorrow be of the perfect kind, arising purely from love +of God, or whether it be less perfect, caused by fear of God: in +either case, it is _internal_, seated in the mind and heart; it is +_supernatural_ in its motive, and springs from grace; it is +_universal_, extending to every deadly sin committed; it is +_sovereign_, displeasing the will more than any ill which could +happen. "The sorrow which is according to God worketh penance unto +salvation which is lasting: but the sorrow of the world worketh death. +For behold this selfsame thing that you were made sorrowful according +to God, how great carefulness doth it work: in you; yea defence, yea +indignation, yea fear, yea desire, yea zeal, yea revenge."[22] This, +then, is contrition: the first and necessary condition for the pardon +of sin. It is begun and perfected in the soul by the impulse and by +the assistance of the Holy Ghost. The grace of God, obtained through +the precious blood of Jesus Christ, commences and completes the work +of repentance. God, who is rich in mercy, through His exceeding +charity with which He loved us, even when we were dead in sins, hath +quickened as together in Christ, by whose grace you are saved.[23] +"The blood of Jesus cleanseth us from all sin."[24] "We have +redemption through His blood, the remission of sins, according to the +riches of His grace."[25] + +FOOTNOTES: + +[10] Acts v, 31. + +[11] Acts ii, 38. + +[12] Acts iii, 19. + +[13] Peter iii, 9. + +[14] Acts xvii, 30. + +[15] Rom. ii, 4. + +[16] Deut. xxx, 1. + +[17] Joel ii, 12. + +[18] Ezech. xviii, 31. + +[19] Con. Trid. Sess. xiv, cap. 4. + +[20] Sess. xiv, c. 1. + +[21] Rom. viii, 1, 2. + +[22] 2 Cor. vi, 11. + +[23] Eph. ii, 4. + +[24] 1 John i, 7. + +[25] Eph. i, 7. + + + + +II. + + +It has pleased God, as we learn by the Christian revelation, to +institute a human and visible Ministry of Reconciliation for sinners. +St. Paul expresses this in the clearest way, writing to the +Corinthians: "If, then, any be in Christ, a new creature: old things +are passed away: behold, all things are made new. But all things are +of God, who hath reconciled us to Himself by Christ, and hath given to +us _the ministry of reconciliation_. For God indeed was in Christ, +reconciling the world to Himself, not imputing to them their sins; and +He hath placed in us _the word of reconciliation_; we are therefore +ambassadors for Christ." In this passage does the Apostle teach the +truth declared elsewhere: "Christ died for our sins, the just for the +unjust, that He might offer us to God, being put to death indeed in +the flesh."[26] Herein is it taught very plainly that we are redeemed +by Jesus, and that there is no other name under heaven given to men +whereby they must be saved. He alone paid the price of our redemption; +by His precious blood alone are we redeemed; and through Him alone is +sin forgiven. + +But, in the same passage, St. Paul is equally explicit in declaring: +"He hath given to us"--namely, the Apostles--"the Ministry of +Reconciliation"--"the word of reconciliation."[27] In this there is no +pretension that the Apostles were the reconcilers by inherent right; +theirs is an agency of reconciliation, and hence does St. Paul speak +of their as ambassadors of Christ. And in virtue of this does the +Apostle, when exercising the office on the incestuous Corinthian, +unhesitatingly declare: "If I have forgiven anything, for your sakes +have I done it _in the person of Christ_."[28] What is here so +positively claimed and acted on by the Apostle was very definitely +instituted by our Lord, as is recounted in the Gospels. + +To the Apostles and their successors did Jesus Christ impart the power +to baptize all nations. By baptism is man purified from original +sin--from his own personal or actual sins, if there be any; there is +infused into him habitual or justifying grace, accompanied by faith, +hope, charity, as well as the gifts of the Holy Ghost; and he is made +the adopted child of God. The efficient cause of such spiritual +regeneration is Jesus Christ; and yet it is by a Minister of +Reconciliation, pouring water and saying the words "I baptize thee in +the name of the Father," etc., etc., that the cleansing is effected. +It is passing strange that those who believe in baptism as the +appointed means, whereby a minister reconciles a soul in original sin +should hesitate to admit the ministerial power of forgiving actual +sin. The principle is the same. Nearly fifteen hundred years ago, St. +Ambrose, writing against the Novatians, said: "If it be not lawful for +sins to be forgiven by man, why do you baptize? For, assuredly, in +baptism there is remission of all sins. What matters it whether +priests claim this right as having been given them by means of baptism +or penitence? One is the mystery in both. But thou sayest: 'It is the +grace of the mysteries that operates in baptism.' And what operates in +penitence! Is it not the name of God? Where you choose, you claim for +yourselves the grace of God: where you choose, you repudiate."[29] + +For, in like manner, in the Sacrament of Penance, does the Minister of +Reconciliation say: "I absolve thee from thy sins, in the name of the +Father," etc., etc. Thereupon the words _produce_ what they signify, +if the penitent is genuinely contrite. But the Reconciler is Jesus +Christ, who uses priests as His delegated agents for effecting +forgiveness. On the day of the resurrection, Jesus Christ appeared to +the eleven, whom He had made priests at the Last Supper, and said: +"Peace be to you. As the Father hath sent one, I also send you. When +He had said this, He breathed on them, and He said to them: receive ye +the Holy Ghost; whose sins you shall forgive, they are forgiven them; +and whose sins you shall retain, they are retained."[30] + +The passage is exceptionally clear, and for fifteen centuries was +accepted in its plain grammatical signification. Our Lord, who is +possessed of all power in heaven and on earth, makes His Apostles +"workers together with Him" in the forgiving of sin. They derive the +power from Him, and receive it by the inbreathing of the Holy Spirit. +It is no product of their learning, or experience, or piety, nor is it +any right inborn in them; but it is a divine gift, given by the +redeemer to His priests for the sanctification of souls. By it are His +legitimate ministers made co-operators in the work of reconciliation. +Already had the Scribes thought that Jesus blasphemed when He said to +the man sick of the palsy: "Son, be of good heart: thy sin is forgiven +thee." They realized not that the Almighty could impart the power of +pardoning to His creatures. To convince them that the Son _of Man_ +hath power to forgive sin, Jesus performed this special miracle, and +healed the man of the palsy. The multitude, seeing this, feared and +glorified God, who had given such power _to men_.[31] The power is of +God, who alone can forgive sin, though He exercises it through men as +channels of His grace. The power of working miracles in like manner +belongs to God's omnipotence; yet did He condescend to allow His +Apostles and others to share in it. In this they were but His +delegates. + +The passage, in the next place, expresses judicial power: for the +commission draws the distinction between remitting sin and retaining +sin. This exercise of discretionary power does not depend on the +arbitrary will of the Apostles, but has to be decided according to the +Gospel law of true repentance described previously. The Apostles are +appointed ministerial judges of the dispositions of penitents, and of +the sins on which they are to pronounce sentence of remission or of +retention, and their sentence is as efficacious as if it were +pronounced by Christ himself. + +Now, it is a primary condition of just judgment that the judge should +not only be cognizant of the law which is to be administered, but also +of the cause submitted for judgment. Applying this to the exercise of +the judicial power with which the Apostles are invested, two things +are needed: the first, that they should know the law and the +conditions on which sin is to be retained or remitted. This they can +only learn of God. The second, that they should know the sin +committed, its nature and its circumstances. This can only be learned +from the sinner; for sin is a deliberate and voluntary transgression +of God's law. And, therefore, as St. Thomas of Aquinas has it, "the +principle of sin is the will." It is in the recesses of the knowledge +and liberty which the soul has, that the guilt of sin is to be sought. +Who then but the individual offender can know the sins for which +forgiveness is asked? The disclosure can only come from the +wrong-doer. Clearly then, confession, in the ordinary course of +things, is the necessary and preliminary condition for seeking +absolution from sin. Whether this confession be made in public or in +private is a mere matter of convenience, to be decided by those who +absolve. The honest humble accusation of all deadly sins constitutes +the essential character of such confession or avowal of +transgressions. "If we confess our sins, He is faithful and just to +forgive us our sins, and to cleanse us from all iniquity."[32] + +That interior and supernatural contrition is to be followed by the +judicial sentence of a duly-appointed priest, to whom confession of +all deadly sins has been previously made, is the unanimous teaching of +the Christian writers from the earliest date. The existence of Penance +as the Sacrament of Reconciliation, at all times in the Church, is +permanent evidence to the belief and practice of early Christians. + +1. In the History of the Church given in the Acts of the Apostles, we +learn that many of those who believed at Ephesus, after St. Paul's +preaching, "came _confessing and declaring their deeds_. And many of +those who had followed curious things brought their books together, +and burnt them before all."[33] Here is a clear instance of +contrition, confession, and determination of purpose. + +Again, the incestuous Corinthian is judged by St. Paul, and sentenced +in the strongest language: "In the name of our Lord Jesus Christ, you +being gathered together, and my spirit, with the power of the Lord +Jesus, to deliver such a one to Satan."[34] The offender repented, and +lest he should "be swallowed up with overmuch sorrow," the Apostle +reversed sentence, and forgave the wrong done, "in the _person of +Christ_." A clearer case of retaining and remitting is unnecessary. + +These instances are sufficient to show that the Apostles themselves +exercised the power of the keys in binding and loosing. + +2. Among the living Greek Communions are to be found descendants of +those sects which either separated from or were cast off by the Church +centuries ago. The Photians date back to the tenth century; the +Nestorians, the Jacobites, the Abyssinians, the Copts, to the fifth +and sixth centuries. Differing as these do in some points of doctrine, +and parted by the bitterest antipathies, yet on the matter of +absolution and confession they have the same teaching and practice. It +is no question of unburdening a troubled conscience for peace and +counsel, but confession is exacted as a necessary condition for +obtaining pardon. In 1576, the patriarch Jeremias of Constantinople +sent to the Protestant theologians of Tuebingen a declaration of the +belief of the Greeks. In it, among other doctrines, that of the +absolute necessity of detailed confession to a priest is asserted. +These sects then are, by their practice and teaching, witnesses to the +truth concerning the sacrament of reconciliation as taught by Holy +Church in our day. + +3. Early heresies contribute, in like manner, their part to the mass +of irrefragable evidence in support of the doctrine. As early as the +second century, Eusebius says A. D. 171, the Montanists arose in Asia +Minor. Among other things, Montanus, their founder, taught that were +any to "commit grievous sin after baptism, to deny Christ, or have +been stained with the guilt of impurity, murder, or like crimes, they +were to be for ever cut off from the communion of the Church." While +admitting that power to forgive sin was given by Christ to the +Apostles and their successors, Montanus wished to restrict that power, +excluding from its domain idolatry, impurity, and homicide. + +Some eighty years later, two schisms were created: the one in North +Africa, led by the priest Novatus, aided by the deacon Felicissimus, +the other by the anti-pope Novatian, in Rome. Both were prompted by +the question of receiving into the communion of the Church those who +had lapsed into idolatry, or had denied the faith during the times of +persecution. The African schism insisted on the laxest possible line +of action, namely, to receive indiscriminately without proof of +penitence. The schism in Rome pursued the most unyielding rigorism. +"Whoever," said Novatian, its leader, "has offered sacrifice to idols, +or stained his soul with the guilt of sin, can no longer remain within +the Church; and if he be of those who have denied the faith, he can +not again enter her communion: for her members consist only of pure +and faithful souls." + +These contentions had one great advantage: they brought into +prominence the teaching of the Church concerning "the forgiveness of +sin," and occasioned a more scientific and dogmatic statement of the +doctrine concerning the Sacrament of Penance. In the controversy, +figure the names of St. Cornelius, Pope, of St. Cyprian, of St. +Athanasius, of St. Pacian, of St. Gregory Nazianzen, of Tertullian. +Until the schismatics were driven to extremities, it is plain both +sides take it for granted that the Ministry of Reconciliation was +given to the Church by Jesus Christ, and that the exercise of the +ministry consisted in pronouncing judicial sentence of pardon on those +who had shown repentance and had confessed their grievous sins. +Religious strife in this case produces the interesting evidence that, +as early as the second and third centuries, Confession and Absolution +were held and practised as necessary for the pardoning of sin under +the Christian dispensation. + +4. The Penitential Canons of the first ages of the Church are another +evidence to the doctrine of Absolution and Confession. The Apostolic +Constitutions,[35] and Tertullian,[36] give us a picture of the severe +penitential discipline to which sinners were subjected. Many painful +circumstances obliged the Church modify and almost abrogate these +public penances. + +The accounts of the suppression given by the historians, Socrates and +Zozomen, afford ample proof of confession made publicly, of the +retaining of certain deadly crimes until a long time had been spent in +rigid penitential exercises, and, lastly, of the absolution finally +granted by bishops and priests. + +These authors, as well as many who come after them, are clear in +discriminating between the _public_ confession, which is a matter of +discipline, and confession the necessary condition for the pardon of +sin. "Since," says Zozomen, the Greek ecclesiastical historian of the +fifth century, "it is absolutely necessary to confess our sins in +order to receive the pardon of them, it was thought too onerous and +too painful to exact that this confession should be made in public, as +in a theatre." + +5. We may now turn to the writings of the Fathers of the first five +centuries. It will be seen that throughout, when treating of the +forgiveness of sin, it is always assumed that the priests of Holy +Church were endowed with the power of absolution, and exercised it on +those who had sinned after baptism. The sacrament of pardon is +constantly referred to under different names: "penance," "confession," +"absolution," "exomologesis," "reconciliation," "the second baptism," +"the laborious baptism," "the second plank after the shipwreck." Of +these, "exomologesis" occurs very frequently. Its meaning varies: at +one time it signifies manifestation of sin, whether in private or in +public, and at another it expresses the public penance and confession +in vogue in the first ages of the Church. + +_At the end of the first century_, St. Clement of Rome, the third Pope +after St. Peter, who died in the year one hundred, and whom St. Paul, +in his Epistle to the Philippians, numbers among "his fellow-laborers +whose names are in the book of life," writes, in the Second Epistle +ascribed to him and addressed to the Corinthians: "As long as we are +in this world, let us repent with our whole heart of the evil deeds +which we have done in the flesh, that we may be saved by the Lord +whilst we have time for repentance. For after that we have gone forth +from this world, we are no longer able _to confess_ or repent +there."[37] + +_In the middle of the second century_, appeared the "Teaching of the +Twelve Apostles," causing, at this moment, no small attention in the +religious world. Its date is variously stated from 120 to 160 A. D. To +it does St. Clement of Alexandria, who lived into the second decade of +the third century, make reference. The text, together with a +translation, is now published. Therein (Chap. IV) do we read: "Thou +shalt by no means forsake the Lord's commandments, but shalt guard +what thou hast received, neither adding thereto nor taking therefrom. +In the Church thou shalt _confess thy transgressions_, and thou shalt +not come forward for thy prayer with an evil conscience." And again +(Chap. XIV): "But on the Lord's Day do ye assemble and break bread, +and give thanks, after _confessing your transgressions_, that your +sacrifice may be pure." + +_In the latter part of the second century_, the pupil of the great St. +Polycarp, St. Irenaeus, Bishop of Lyons, born about 120 A. D., and who +died in 202, writing against the Valentinians and certain Gnostics led +by Marcus, states explicitly that many of the women who had been led +into heresy and impurity, and who afterwards returned to the Church, +_confessed even publicly_, and wept over their defilement. "But +others, ashamed to do this, and in some manner secretly despairing +within themselves of the life of God, apostatized entirely."[38] + +The same writer, styled "the Light of the Western Gauls," mentions +that "Cordon who appeared before Marcion, he also under Hyginus, the +eighth bishop, having come into the Church _and confessing_, thus +completed his career." + +_In the last decade of the second century_, and in the first twenty +years of the third century, the famed Tertullian, who was born at +Carthage about the year 160, and who lived and labored in Rome and +North Africa, ending his life, it is variously stated, from 220 to +240, wrote, before joining the Montanist sect: "If thou drawest back +_from confession (exomologesis), consider in_ thine heart that +hell-fire which _confession shall quench for thee_; and first imagine +to thyself the greatness of the punishment, that thou mayest not doubt +concerning the adoption of the remedy. * * * When, therefore, thou +knowest that against hell-fire, after that first protection of the +baptism ordained by the Lord, there is _yet in confession +(exomologesis) a second aid_, why dost thou abandon thy salvation? Why +delay to enter on that which thou knowest will heal thee? Even dumb +and unreasoning creatures know at the season the medicines which are +given them from God. * * * Shall the sinner, _knowing that confession +has been instituted by the Lord_ for his restoration, pass over that +which restored the king of Babylon to his kingdom? * * * Why should I +say more of _these two planks_, I may call them, for saving men?"[39] + +_In the middle of the third century_, Origen, pupil of St. Clement of +Alexandria, was born in that town about 184, labored there for a time, +and afterwards at Caesarea in Palestine. He died at Tyre in 253. Again +and again does he make reference to confession of sin and its +absolution by a priest. "Hear therefore now," says he, "how many are +the remissions of sin in the Gospels. The first is this by which we +are baptized unto the remission of sins. * * * There is also yet a +seventh, although hard and laborious: the remission of sins through +penitence when the sinner washeth his bed with tears, and his tears +become his bread day and night, and when he is not _ashamed to declare +his sin to the priest of the Lord, and seek a remedy_."[40] And +commenting on the words of the Psalmist--"Because I declare my +iniquity"--Origen writes: "Wherefore see what divine Scripture teaches +us, that we must not hide sin within us. * * * But if a man become his +own accuser, while he accuses himself and confesses, he at the same +time ejects the sin, and digests the whole cause of the disease. Only +look diligently round to whom then oughtest _to confess thy sin_. +Prove first the physician, * * * that so in fine then mayest do and +follow whatever he shall have said, whatever counsel he shall have +given."[41] Again does Origen write: "For if we have done this, and +revealed our sins not only to God, but also to _those who are able to +heal our wounds and sins_, our sins will be blotted out by Him who +saith: 'Behold, I will blot out thy iniquities as a cloud, and thy +sins as a mist.'"[42] + +_In the first half of the third century_, flourished St. Cyprian, +Bishop of Carthage. Born in North Africa, he became a Christian about +240, and was beheaded in 238 "as an enemy of the gods, and a seducer +of the people." He repeatedly refers to the practice of confession and +absolution. The following passage from his work "De Lapsis" will +suffice to show his mind: "God perceives the things that are hidden, +and considers those that are hidden and concealed. None can escape the +eye of God: He sees the heart and breast of every person, and He will +judge not only our actions, but also our words and thoughts. He +regards the minds of all, and the wishes conceived in the hidden +recesses of the breast. In fine, how much loftier in faith and in fear +(of God) superior are they who, though implicated in no crime of +sacrifice, or of accepting a certificate, yet because they have only +had thought thereof, this very thing _sorrowingly and honestly +confessing before the priests of God, make a confession (exomologesis) +of their conscience_, expose the burthen of the soul, seek out a +salutary cure even for light and little wounds, knowing that it is +written 'God will not be mocked.'" + +_In the early part of the fourth century_, Lactantius, who is said to +have been converted about the year 290, and to have been put to death +about 326, writes: "As every sect of heretics thinks its followers are +above all other Christians, and its own the Catholic Church, it is to +be known that is the true Catholic Church wherein _is confession and +penitence_ which wholesomely heals the wounds and sins to which the +weakness of the flesh is subject."[43] + +_In the first half of the fourth century_, Eusebius, the well-known +ecclesiastical historian and Bishop of Caesarea, in Palestine, who was +born about 270, flourished during the reigns of Constantine and +Constantius, and died in 340, leaves on record that the Emperor +Philip, who wished to join in the prayers of the Church, was not +permitted to do so "until he made his _exomologesis_ (_confession_), +and classed himself with those who were separated on account of their +sins."[44] + +_In the same century_, St. Hiliary, Bishop of Poietiers, in Gaul, who +died in 368, writes: "There is the most powerful and most useful +medicine for the diseases of deadly vices _in their confession_. * * * +_Confession of sin is this_, that what has been done by thee thou +confess to be a sin, through thy conviction that it is sin."[45] + +_In the fourth century_, St. Athanasius, Patriarch of Alexandria, born +about the year 296, who lived till 373, and whose name is identified +with the General Council of Nice, is equally explicit. "As man," says +he, "is illuminated with the grace of the Holy Spirit by the priest +that baptizes, so also _he who confesses in penitence receives through +the priest_, by the grace of Christ, the remission of sin." + +_In this same century_, St. Pacian, who died Bishop of Barcelona about +373, and who wrote on Baptism and Penance, asserts: "'But you will say +you forgive sin to the penitent, whereas in baptism alone it is +allowed you to loose sin.' Not to me at all, but to God only, who both +in baptism forgives the guilt incurred, and rejects not the tears of +the penitent. But what I do, I do not by my own right, but by the +Lord's. * * * Wherefore, whether we baptize, whether we constrain to +penitence, or _grant pardon to the penitent_, Christ is our authority. +It is for you to see to it, whether Christ hath this power, whether +Christ have done this. Baptism is the Sacrament of our Lord's passion; +_the pardon of penitents is the merit of confession._"[46] + +_In the latter half of this same century_, St. Ambrose, born in Gaul +about 340, who lived till 397, the last twenty-two years Bishop of +Milan, writes: "Sins are remitted by the word of God, of which the +Levite is the interpreter and also the executor; they are also +remitted by the _office of the priest and the sacred ministry._"[47] + +"It seemed impossible," says this writer elsewhere, "that water should +wash away sin. Then Naaman the Syrian believed not that his leprosy +could be cured by water; but God, who has given so great a grace, made +the impossible to be possible. In the same manner, it seemed +impossible for _sins to be forgiven by penitence_. Christ _granted +this_ to His Apostles, which has been from the Apostles _transmitted_ +to the offices of the priests."[48] + +And, in similar strain, does St. John Chysostom, Archbishop of +Constantinople, who was born about 344, and died in 407, comment on +the words "Whatsoever ye shall bind on earth," etc., etc.: " * * * +this bond touches the very soul itself, and reaches even unto heaven; +and _what the priests shall do below_, the same does God ratify above, +and the Lord confirms the sentence of his servants."[49] + +The great St. Jerome, born in 342, and after a life spent at +Alexandria, at Rome as Secretary to Pope Damasus, in Syria, and +finally in Bethlehem translating the Scripture, died in 420. He +writes: "In the same way, therefore, that _there_ (among the Jews) the +priests make the leper clean or unclean, so also here (in the Church) +does the _bishop or priest bind and loose_ not those who are innocent +or guilty, but, according to his office, after _hearing the various +kinds of sins_, he knows who is to be bound and who loosed."[50] + +And St. Augustine, born 354, who was converted by the preaching of St. +Ambrose, mentioned above, who was later made Bishop of Hippo, in North +Africa, and who died in 430, writes: "For this end are sins signified +by these curtains, that they may be _expressed by confession_, and +may, by the grace which _is given to the Church, be abolished_."[51] + +This same Father says: "Let a man judge himself of his own will, +whilst he has it in his power, and reform his manners, lest, when he +shall have it no longer in his power, he be judged by the Lord against +his will; and when he shall have passed upon himself the sentence of a +most severe remedy, but still a remedy, let him come to _the prelates +by whom the keys are ministered_ to him in the Church, and as one now +beginning to be a good son, let him receive the manner (or amount) of +his satisfaction from those who are set over the sacraments."[52] + +Writer after writer continues in the same strain, in this and the +following century. The passages cited clearly indicate that +confession and absolution are assumed to be the ordinary channel +whereby sin is pardoned. Throughout they, as the Fathers of the +preceding centuries, make the true dispenser of forgiveness, God in +general, or, at other times, Jesus Christ, or again, the Holy Spirit; +but they are equally explicit in declaring the earthly visible organ +whereby the pardon is exercised to be, the Bishop, the Priest, the +Ministers of the Church. These Christian writers constantly prove the +Ministry of Reconciliation by reference to the passages concerning +loosing and binding, in the eighteenth chapter of St. Matthew, and +forgiving and retaining sin, in the twentieth chapter of St. John. + +The authors we have cited, and in whose writings many other passages +are to be found, are representatives during the first five centuries +of the Church in North Africa, in Egypt, in Asia Minor, in Palestine, +in Greece, in Italy, in Gaul, and in Spain. They are unanimous in +upholding the power of absolution and the necessity of confession. + +6. But a most unexpected witness is to be found in one of the great +Protestant Communions. The English Government, under the Tudor +dynasty, threw off its allegiance in things ecclesiastical to the Holy +See. The sovereigns of England then claimed that spiritual authority +heretofore exercised by the Pope. Henceforth, the Church was not _in_, +but _of_ England. It became a State Department, the archbishops and +bishops receiving their appointment, care of souls, and jurisdiction, +from the king, just as the judges, the officers of the army and navy, +are commissioned to their circuits, their regiments, and their ships. +The Crown is not only the fountain-head of all spiritual +governing-power, but the Crown, aided later by its Council, became the +final Court of Appeal in all disputes about doctrine. + +The Established Communion, in its doctrinal code, the Thirty-nine +Articles, which each clergyman declares he accepts _ex animo_, +asserts that "Penance is not a sacrament of the Gospel." And in the +Book of Homilies, which the said Articles commend as containing "good +and wholesome doctrine," do we read: "We ought to acknowledge none +other priest for deliverance from our sins but Jesus Christ. * * * It +is most evident and plain that this auricular confession hath not the +warrant of God's word. * * * I do not say but that, if any do find +themselves troubled in conscience, they may repair to their learned +curate or pastor, _or to some other godly learned man_, and show the +trouble and doubt of their conscience to them, that they may receive +at their hand the comfortable salve of God's word; but it is against +the true Christian liberty that any man should be bound to the +numbering of his sins, as it hath been used heretofore in the time of +blindness and ignorance."[53] It is clear that both the Articles and +the Book of Homilies deny the power of absolution and the necessity of +confession as essential conditions, in the ordinary course of things, +for the forgiveness of sin. + +The Book of Common Prayer--the Liturgy of the Anglican Communion--in +the office for visiting the sick, does urge the confession of the sick +person, and gives the form of absolution to be used by the minister. +It also bids the minister to exhort those approaching communion, who +cannot quiet their conscience, to seek absolution, together with +ghostly counsel and advice. In the Book of Common Prayer used by the +Episcopalians in the United States, these directions concerning +confession and absolution are omitted. + +The result of the teaching of the Articles was the complete +destruction, in the mind of the people of England, during three +centuries, of the need of confession and absolution. And, until some +fifty years ago, it was unknown for Anglicans to go to confession. +They lived and died without the faintest conception that such an +ordinance was divinely instituted, or that it was necessary or even +advisable. A change came, and certain of the clergy of the Established +Communion began to teach the necessity of confession. This produced +open revolt in their camp; the matter became so serious that the +Convocation sitting in 1873 gave it consideration, and the Bishop of +Salisbury boldly said: "Habitual confession is unholy, illegal, and +full of mischief." The Bishop of Lichfield, in indignation, declared: +"I would rather resign my office than hold it, if it was supposed that +I was giving young men the right to practice habitual confession." The +Archbishop of Canterbury said: "I am ready to revoke the license of +any curate charged with hearing confessions." And the Bishop of Ely +declared: "In no other communion would it be possible for a man to set +himself up as the general confessor of a district, without any other +authority than his own." + +The assembled bishops, who of course represented the living teaching +body of the Establishment, published a formal document, wherein they +declare: "The Church of England, in the Twenty-fifth Article, affirms +that penance is not to be counted for a sacrament of the Gospel, and, +as judged by her formularies, knows no such words as Sacramental +Confession." And in this same declaration, commenting on the two +instances wherein the Book of Common Prayer recommends seeking the aid +of a clergyman, is it said: "Thus special provision, however, does not +authorize the ministers of the Church to require, of any who may +resort to them to open their grief, a particular or detailed +enumeration of their sins; or to require private confession previous +to receiving the holy communion; or to enjoin, or even encourage, any +practice of habitual confession to a priest; or to teach that such +practice of habitual confession, or the being subject to what has been +termed the direction of a priest, is a condition of attaining to the +highest spiritual life." By far the greater majority of the clergy and +laity endorse, heart and soul, this declaration. + +Notwithstanding these clear utterances in Convocation, young curates +and vicars took to themselves authority, and began to hear confession +and pronounce absolution. These gentlemen had never been prepared for +the work: in their course of ecclesiastical studies the hearing of +confessions and the absolving from sin were never contemplated; they +had to obtain their knowledge from the manuals in use among Catholic +priests. Their bishops neither would nor could give them authority; +and so these clergymen became an authority to themselves, and declared +they had power to forgive sin, merely because they were ordained +priests. Such a pretension could not be made by any priest or bishop +of the Catholic Church, however valid may be his orders. To the +sacramental power of orders must be added juridical authority to +absolve. This, in the divine economy, as will be shown later, is the +means whereby the exercise of such a power can be duly controlled. + +Such was the movement in England. I find it transported to the United +States. And I am told by honorable trustworthy people that in Boston, +New York, Baltimore, Philadelphia, and other cities, there are +Episcopalian clergymen who insist that their penitents shall confess +at regular intervals.[54] That such a fact is possible, or that +persons should be found ready to submit themselves to such a +self-asserted ministry, is simply incredible in face of the clear +declaration of the Thirty-nine Articles, the official commentary of +the Book of Homilies cited above, the formal condemnation of the +English bishops, and the intentional omission of the only two +passages referring to confession from the Book of Common Prayer used +in America. + +In the United States it is the more inexplicable, inasmuch as by the +Declaration of Independence there could be no jurisdiction derived +from the Crown of England. And, consequently, the Episcopal Church, +formed as it was after the Independence, could not, from the nature of +the case, receive jurisdiction from without. It formed itself into a +corporation, and its only authority was generated by itself. But that +of confessing and absolving from sin could not have been so created: +no more than it could have been done by the Episcopal Methodist, the +Presbyterian, the Quaker, or any other religions corporation. It is +not unreasonable in a matter so grave, affecting the eternal salvation +of men, to ask of these gentlemen, calling themselves Reverend Father +Confessors, by what authority do they these things, and who gave them +this authority. Assuredly, their bishops declare they do not, and +cannot. Excellent and beyond reproach as are these clergymen, +well-instructed as they may be in the casuistry of the Roman Catholic +moral, theological, and ascetical works, their absolutions are null +and void, and of no more avail than if pronounced by mere laymen. The +joy and peace produced in the souls of many who submit to these +ministrations, arise not from the genuineness of the ordinance. God in +His goodness rewards the honest intentions, the good dispositions, and +faith of those who receive them. The same manifestations of grace are +found among Methodists and Presbyterians; Episcopalians would be the +first to deny the reality and truth of Sacraments in these bodies. + +But, it may be asked, how has such a change been wrought in the minds +of Episcopalians on both sides of the Atlantic? The Oxford movement of +some forty-five years ago turned men's minds to the early history of +the Church: and, finding confession and absolution then to be the +ordinary and necessary conditions for reconciliation with God, the +practice was introduced, but without seeing the important truth that, +besides valid ordination, there is needed jurisdiction from the +Church, so as to make absolution of avail. + +This new school of religions opinion among Anglican and Protestant +Episcopalians contributes its share of testimony to uphold what the +Church of God has always taught, namely, that over and above having a +genuine supernatural sorrow for sin, there is ordinarily required on +the part of the sinner confession of sin, followed by the judicial +absolution of God's minister, approved and commissioned by the Church, +who alone possesses the power of the keys to remit or retain sin, and +who has therefore the sole right to approve and authorize confessors. + + * * * * * + +The constant practice of the Roman Church; the belief and practice of +the earliest schismatics; the existence of the Penitential Canons; the +statements of the Fathers, representatives of all Christian lands in +the first five centuries, when Latins and Greeks were in the +"Undivided Church"; the discovery made by High Churchmen in our day: +render, separately and cumulatively, evidence to the belief in +"Confession and Absolution" which no reasonable man can or ought to +reject. It is plain that had so painful a task as the confessing of +sin to man not been of Apostolic origin, assuredly its introduction to +the Christian Church would have caused the bitterest struggle, and the +date of such a movement would have been indelibly impressed on the +page of history. But no such strife is recorded. + +Well, therefore, did the Church, assembled in General Council at +Trent, having first taught and defined the nature of contrition or +repentance, sum up the question of confession: "It is certain that, in +the Church, nothing else is required of penitents but that, after each +has examined himself diligently, and searched all the folds and +recesses of his conscience, he confess those sins by which he shall +remember that he has mortally offended his Lord and God; whilst the +other sins, which do not occur to him after diligent thought, are +understood to be included, as a whole, in that same confession; for +which sins we confidently say with the prophet: 'From my secret sins +cleanse me, O Lord.' Now, the difficulty of a confession like this, +and the shame of making known one's sins, might indeed seem a grievous +thing, were it not alleviated by the so many and so great advantages +and consolations which are most assuredly bestowed by absolution upon +all who worthily approach to this sacrament. For the rest, as to the +manner of confessing secretly to a priest alone, although Christ has +not forbidden that a person may, in punishment of his sins, and for +his own humiliation, as well for an example to others for the +edification of the Church that has been scandalized, confess his sins +publicly, nevertheless, this is not commanded by a divine precept; +neither would it be very prudent to enjoin, by any human law, that +sins, especially such as are secret, should be made known by a public +confession. Wherefore, whereas the secret sacramental confession, +which was in use from the beginning in Holy Church, and is still also +in use, has always been commended by the most holy Fathers with a +great and unanimous consent, the vain calumny of those is manifestly +refuted who are not ashamed to teach that confession is alien from the +divine command and is a human invention."[55] + +FOOTNOTES: + +[26] 1 Pet. iii. 18. + +[27] 2 Cor. v. 18. + +[28] 2 Cor. ii. 10 + +[29] De Poent. c. viii. + +[30] John xx, 21. + +[31] Matt. ix, 2. + +[32] 1 John i, 9. + +[33] Acts xix, 18. + +[34] 1 Cor. v, and 2 Cor. ii. + +[35] Ap. Con. ii, 16. + +[36] De Poent. c. 9. + +[37] Ep. ii, ad Cor. n. 8. + +[38] Adv. Haeres. l. i. cxiii, n. 4, 5, 6, 7. + +[39] De Paenit. n. 8-12. + +[40] Hom. in Levit. n. 4. + +[41] In Ps. xxxvii, n. 6. + +[42] Hom. xvii in Lucam. + +[43] Divin. Inst. l. iv, c. 30. + +[44] Hist. Ecc. Bk. vi, c. 34. + +[45] Tract. in Ps. cxxxviii. + +[46] Ep. iii, n. 7-9. + +[47] De Cain et Abel, l. 2, c. 4. + +[48] De Paenit. cii, n. 12. + +[49] Vol. I, Lib. iii, n. 5, de Sacerd. + +[50] Com. in Matt. c. xviii. + +[51] In Exod. n. cviii. + +[52] Serm. cccli, n. 9. + +[53] Homily on Repentance, part ii. + +[54] While this Second Edition is passing through the press, the +following statement is reported by the New York Herald, May 5th, to +have been made the precious Sunday, by the new pastor of St. Ignatius' +Episcopal Church, New York: "And of the confessional, we believe that +auricular confession is a part of the preaching of God's ministers. I +should be unfaithful to my trust if I held back from proclaiming, by +my words and by my practice, _that confession is necessary to +salvation, and that God's ministers have the poorer to forgive sins_." + +[55] Con. Trent, Sess. xiv, cap. 5. + + + + +III. + + +So far, the doctrine concerning God's conditions for reconciling the +sinner has been limited to the interior supernatural repentance, +together with absolution and confession. The other +element--satisfaction--which is not of the essence of contrition, but +perfects it, has not been treated, simply because in another +conference it is intended to deal with this question in connection +with the works of penance and the doctrine of indulgences. + +Before closing the question now under consideration, it is right that +certain objections, urged oftentimes in good faith, sometimes in +ignorance, sometimes in malice, should be duly met. + +1. It is, as was said elsewhere, by no inherent power that the +Apostles and their successors are able to remit sin. God, and God +alone, can do so, though He can delegate this to others. This He has +done. But to secure so transcendent an authority from abuse, two +elements are necessary before it can be exercised. + +First, from God, and through the appointed sacrament, must man be +constituted a priest--that is, an offerer of sacrifice. This comes +direct from God, and is called the power of Order, and is obtained by +ordination. This was given to the Apostles at the Last Supper, when +our Lord said: "Do this in commemoration of me." After His +resurrection, there was given the power or capability to forgive sin, +by the words "Receive ye the Holy Ghost: whose sins you shall forgive, +they are forgiven; and whose sins you shall retain, they are +retained." + +The second element comes also from God, but indirectly, as it reaches +the individual minister through the Church. It is the authority or +commission of the Church to a priest or bishop to exercise the power +of pardoning which he has received of God. This is called +jurisdiction. It is included in the words said to Peter: "To thee will +I give the keys of the kingdom of heaven; whatsoever thou shalt bind +on earth shall be bound also in heaven, and whatsoever then shalt +loose on earth shall be loosed also in heaven."[56] Of the which, +Tertullian, writing more than sixteen centuries ago, says: "For if +then thinkest heaven is still closed, remember the Lord left here the +keys thereof to Peter, and through him to the Church."[57] Many a man +has all the innate and acquired talent to be an excellent judge, a +proficient ambassador, an efficient naval or military officer; but +over and above capability, there is needed commission or appointment +by competent authority. So, in like manner, bishops and priests +possess the power to pardon, but jurisdiction is needed to say on whom +and where this power is to be exercised. Merely because a man is +ordained validly, this does not give him the power to absolve; without +jurisdiction, his absolution has no more value than would that of a +layman. + +It will be evident that as jurisdiction comes from God but through the +Church, she can control those who are to exercise the power of +pardoning sin. Hence, she insists that her priests shall carefully +study the moral law, just as a lawyer does civil law. She exacts that +those who hear confessions shall, by examination, prove their +competency in the way of knowledge. She trains from boyhood her +Levites to the sacred work they have to do, and she permits only those +to be admitted to the Ministry of Reconciliation whose piety, past +conduct, and judgment commend them for confessions. To those so +approved she gives jurisdiction--or, as it is technically called, +"faculties"--specifying where and on whom such power may be exercised. +This jurisdiction is always granted for a limited period of time, +during which it may be withdrawn if deemed advisable by the grantor. + +Thus, then, is every care taken in the selection and in the +preparation of priests for the work of hearing confessions and +absolving from sin. Even after they are duly appointed, the +restriction of the power to time, places, persons, and causes, +together with the varied tests of competency afforded by the +conferences on cases of conscience and other theological knowledge, +held at frequent and regular intervals in each diocese, under the +direction of the bishop, constitute a solid control over those +exercising the Ministry of Reconciliation. Then the priest's own +belief and conscience, as well as the obligation to confess his sins +and seek absolution for them, add to the faithful exercise of his +duties as confessor. + +Beyond these human precautions and considerations, the very fact that +God instituted the Tribunal of Penance as the usual channel for +pardoning sin, obliges us to realize that He himself would protect the +administration of the sacrament. For this sacred work, His priests, +during many years, are trained to a life of piety, prayer, and +mortification. The spiritual education of their own souls, by +meditation and examination of conscience, fits them to know the +workings of the souls of others. Before undertaking the study of +painfully distressing treatises on certain parts of the moral law, the +Levite strengthens his soul by prayer, enters thereon simply for the +glory of God and the good of souls, and is aided by experienced +discreet professors. + +Medical men and lawyers are not trained and selected for their +profession as are priests, nor are they aided in their duties by +special divine protection. Yet, relying on them as gentlemen and on +their professional honor, clients, without fear or suspicion, entrust +to these, themselves and their affairs. + +Why then not concede to priests at least this same measure of +honorability? They, like doctors and lawyers, must for their work be +theoretically cognizant of the crimes, iniquities, and weaknesses of +mankind. But they, no more than doctors or lawyers, speak of these +things, unless the penitent has been guilty of and confesses some such +offence. On the contrary, those who enter the Ministry are taught to +be most prudent and discreet in putting questions; never to ask more +than what may be necessary. The rule is to err on the side of too +little. Nay, rather than suggest or make known that which a penitent +may be ignorant of, the minister must consult more what is for the +good of the soul than for the integrity of the Confession. + +2. Again, let it be remembered that it is not as in a court of +justice, where the plea of "not guilty" is set up, and all has then to +be wormed out by examination in the most detailed manner. For the +penitent enters the confessional as self-accuser, states the offence, +together with the number of times it has happened, and any +circumstances which may alter or aggravate the deed. There are, +therefore, in Confession, none of the nauseous details and +descriptions of crime which may be heard in our courts and read in our +newspapers. + +The remarkable testimony of a Protestant gentleman--Doctor Forbes--may +here be of much value. In his memorandums, made in Ireland in the +autumn of 1852, he says: "At any rate, the result of my inquiries is +that--whether right or wrong in a theological or rational point of +view--this instrument of Confession is, among the Irish of the humbler +classes, a direct preservative against certain forms of immorality at +least."[58] "Among other charges preferred against Confession in +Ireland and elsewhere, is the facility it affords for corrupting the +female mind, and of its actually leading to such corruption. * * * So +far from such corruption resulting from the Confessional, it is the +general belief in Ireland--a belief expressed to me by many +trustworthy men in all parts of the country, and by Protestants as +well as by Catholics--that the singular purity of female life among +the lower classes there is, in a considerable degree, dependent on +this very circumstance."[59] "With a view of testing, as far as was +practicable, the truth of the theory respecting the influence of +Confession on this branch of morals, I have obtained, through the +courtesy of the Poor Law Commissioners, a return of the number of +legitimate and illegitimate children in the work-houses of each of +the four provinces in Ireland, on a particular day, viz: the 27th of +November, 1852. * * * It is curious to mark how strikingly the results +there conveyed correspond with the confessional theory: the proportion +of illegitimate children coinciding almost exactly with the relative +proportions of the two religions in each province; being large where +the Protestant element is large, and small where it is small."[60] + +Good sense ought to make objectors remember that priests have mothers +and sisters and relations whom they love; and priests would be the +first to prevent these beloved ones from the demoralizing influences +which enemies ignorantly attribute to the confessional. + +3. Once more let it be remembered that the Tribunal of Penance is for +the accusation and absolution of sin. Name, nor abode, nor fortune, +nor domestic concerns, have any place there. The priest is the +spiritual physician, and it is the disease which is submitted to him; +all else is foreign to his office, nor has he the right to ask of +other matters. Nay, more: a sacramental secret surrounds his work; +this involves obligations greater than any natural or promised +secrecy. Information obtained in Confession the priest can never use, +be it in his own interest, or in that of a family, or of the State, or +of the Pope, or of the Church. Therefore, to imagine the Tribunal of +Penance to be an engine for obtaining and using information in +domestic concerns and family secrets, is to be sorely ignorant of the +nature of confession and of the obligations of a confessor. + +4. Objectors of another kind urge that confession induces persons to +sin more readily, or at least it transfers the keeping of conscience +to the priest. + +Seeing that all which is demanded by Protestants for repentance must +be in the mind of the Catholic before he can be absolved, it is clear +the objection comes ill from them, and can have no foundation. Of +course, for those who believe that Catholics obtain pardon by payment +of money, the objection would have weight. But it can hardly be +imagined that in the nineteenth century, among an intelligent people +like Americans, there are to be found persons who believe that +Catholics are so bereft of reason as to imagine that sin can be +forgiven by the giving of silver and gold. + +Every Catholic knows that to speak falsely in Confession would be to +lie to the Holy Ghost, as did Ananias and Saphira; that to confess as +Judas did, without sorrow, would not only bring no pardon, but, on the +contrary, would add the sin of sacrilege to his soul. The Catholic +knows that without a firm efficacious determination of purpose to +avoid sin and its occasions, and to satisfy for injuries done, there +can be no forgiveness of sin. + +Nowhere is the soul of man more prone to self-deception than in the +matter of true repentance. Temptation may cease, and with it comes +cessation of wrong-doing. This, under self-deception, may be easily +construed into conversion. Self-interest and passion may so blind a +man that he may imagine himself truly repentant, notwithstanding that +he has not pardoned injuries, or reconciled himself to enemies, or +restored ill-gotten goods, or retracted calumny, or compensated for +wrongs inflicted, or is not disposed to avoid occasions of sin, and +the like. + +The confessor has to intervene, remind the penitent of these duties, +and secure that they shall be done, before he can absolve from sin. +Instead of becoming the keeper of the sinner's conscience, the +confessor is but its instructor: duty and responsibility remain in all +their extent to the penitent. And the penitent has to test the +genuineness of his contrition by unmistakable obligations to be +complied with, if forgiveness of sin is to be obtained. + +All this, instead of encouraging the sinner, as opponents have it, to +return and wallow in the mire of iniquity, does, on the contrary, make +him gird up his loins, and walk with a firm but cautious step for the +future. And this apart from the fact that one of the supernatural +effects of this sacrament of penance is the bestowal of actual +medicinal graces, whereby the soul is strengthened against relapsing, +and for which reason regular and frequent confession is so earnestly +encouraged. + +5. To have a wise prudent spiritual adviser, to have an experienced +physician of the soul, to have a merciful but strict judge of moral +duty: is to have the greatest spiritual support on earth, even apart +from the superadded sacramental character of such a minister. It is +this blessed gift which the Catholic has in his legitimately-approved +and authorized confessor. + +Prejudice or ignorance can alone construe such an inestimable +treasure, which brings peace of conscience and heavenly consolation, +into "making the priest the keeper of a man's conscience, and the +destroyer of man's spiritual liberty and of his responsibility to his +Creator." + +How different are the opinions of thoughtful men, concerning this +Tribunal of Penance, will be seen from the following: One is a +Frenchman, who, unhappily, apostatized from the Catholic Church; the +second is a distinguished German philosopher, who lived and died a +Protestant; the third is one of the profoundest thinkers of our day, +who, born in the Episcopal Church in England, served her some forty +years, and then left her to enter the Catholic, Apostolic, and Roman +Church. + +The first of these--Voltaire--thus writes: + +"The enemies of the Roman Church, who have assailed the salutary +institution of confession, appear to have removed the strongest +restraint which can be put upon secret crimes. The sages of antiquity +themselves felt the importance of it."[61] + +The second--Leibnitz--in his "System of Theology" says: + +"The institution of sacramental confession is assuredly worthy of the +divine wisdom, and, of all the doctrines of religion, it is the most +admirable and the most beautiful. It was admired by the Chinese and +the inhabitants of Japan. The necessity of confessing sin is +sufficient to preserve from it those who still preserve their modesty; +and yet, if any fail, confession consoles and restores them. I look on +a grave and prudent confessor as a great instrument of God for the +salvation of souls. His counsels regulate the sentiments, reprove +vices, remove occasions of sin, cause the restitution of ill-acquired +property, and the reparation of wrongs; clear up doubts, console under +afflictions--in fine, cure or relieve all the evils of the soul; and +as nothing in the world is more precious than a faithful friend, what +is the value of that friend when he is bound by his functions and +fitted by his knowledge to devote to you all his care, under the seal +of the most inviolable secrecy?" + +The third--Cardinal Newman--says, in "Anglican Difficulties": + +"If there is a heavenly idea in the Catholic Church--looking at it +simply as an idea--surely, next after the Blessed Sacrament, +confession is such. And such is it ever found, in fact; the very act +of kneeling, the low and contrite voice, the sign of the +cross--hanging, so to say, over the head bowed low--and the words of +peace and blessing. Oh, what a soothing charm is there which the world +can neither give nor take away! Oh, what piercing heart-subduing +tranquility, provoking tears of joy, is poured almost substantially +and physically upon the soul--the oil of gladness, as Scripture calls +it--when the penitent at length rises, his God reconciled to him, his +sins rolled away for ever! This is confession as it is in fact, as +those bear witness to it who know it by experience."[62] + +FOOTNOTES: + +[56] Matt. xvi, 19, and xviii, 18. + +[57] Scorpiace, n. x. + +[58] Vol. ii, p. 81. + +[59] Vol. ii, p. 83. + +[60] Vol. ii, p. 215. + +[61] Annales de l'Empire, vol. i, p. 41. + +[62] Card. Newman, Ang. Diff. p. 351. + + + + + + +End of Project Gutenberg's Confession and Absolution, by Thomas John Capel + +*** END OF THIS PROJECT GUTENBERG EBOOK CONFESSION AND ABSOLUTION *** + +***** This file should be named 18270.txt or 18270.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/8/2/7/18270/ + +Produced by Geoff Horton, Richard J. Shiffer and the Online +Distributed Proofreading Team at http://www.pgdp.net. (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card +donations. To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + +*** END: FULL LICENSE *** + diff --git a/18270.zip b/18270.zip Binary files differnew file mode 100644 index 0000000..2805f34 --- /dev/null +++ b/18270.zip diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..dc4eeef --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #18270 (https://www.gutenberg.org/ebooks/18270) |