Latin Catholicism ,
New Zealand. The penitent may kneel on the kneeler or sit in a chair facing the priest (not shown) In
Catholic Church teaching, the
Sacrament of Penance is the method by which individuals confess any
sins they have committed after their
baptism; these sins are then
absolved by God through the administration of a
priest, who assigns an act of
penance. To
validly receive absolution, the penitent must make a sincere sacramental confession of all known
mortal sins not yet confessed to a
priest and pray an
act of contrition (a genre of prayers) that expresses both motives for sorrow and the resolve not to sin again. In the
Latin Church, it is obligatory at least once a year for serious sins, is usually conducted within a
confessional box, booth, or reconciliation room. This sacrament is known by many names, including penance, reconciliation, and confession. While official Church publications usually refer to the sacrament as "penance", "reconciliation", or "penance and reconciliation", many clergy and laypeople continue to use the term "confession" when referring to the sacrament. For the Catholic Church, the sacrament intends to provide healing for the
soul as well as to regain the
grace of God, lost by sin. In Catholic teaching, a perfect act of contrition – where the penitent expresses sorrow for having offended God and not out of fear of eternal punishment – removes the eternal punishment associated with mortal sin, even outside of confession. However, Catholics must confess their mortal sins within confession at the earliest opportunity. In theological terms, the priest acts and receives from the Church the power of jurisdiction over the penitent. The
Council of Trent (Session Fourteen, Chapter I) quoted
John 20:22–23 as the primary
Scriptural proof for the doctrine concerning the sacrament. Catholics also consider
Matthew 18:18, describing the power to "bind" and to "loose", to be among the Scriptural bases for the sacrament. The Catholic Church teaches that sacramental confession requires three "acts" on the part of the penitent: contrition (sorrow of the soul for the sins committed), disclosure of the sins (the 'confession'), and satisfaction (the 'penance'; i.e., doing something to make amends for the sins). The basic form of confession has not changed for centuries, although at one time, confessions were made publicly. The concept of confessing in private is called , which comes from
Hellenistic and later
Roman mythology and was eventually adopted into
Christian symbolism. Typically, the penitent begins sacramental confession by saying, "Bless me, Father, for I have sinned. It has been [time period] since my last confession." The penitent must then confess what they believe to be grave and mortal sins, in both kind and number, to be reconciled with God and the Church. The sinner may also confess
venial sins; this is especially recommended if the penitent has no mortal sins to confess. According to the
Catechism, "without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. Indeed, the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ, and progress in the life of the
Spirit." "When Christ's faithful strive to confess all the sins they can remember, they undoubtedly place all of them before the divine mercy for pardon." The Catholic Church teaches, based on the
Parable of the Prodigal Son, that confession is not a tribunal or criminal court, where one is condemned by God like a criminal, but a "wedding banquet hall, where the community celebrates Easter, Christ's victory over sin and death, in the joyful experience of his forgiving mercy." In confession, the church believes God judges a person in the sense of bringing to light their sins by granting the person the ability to confess their sins to the confessor, then grants the person
repentance and, through the confessor, grants the person forgiveness. God's forgiveness restores the person to "the brightness of the white robe of baptism, a garment specifically required to participate in the [wedding] feast." In Catholicism, it is considered the duty of priests not to reveal anything learned during the Sacrament of Penance; this protection against disclosure is known as the
Seal of Confession.
Eastern Orthodoxy, Oriental Orthodoxy, and Eastern Rite Catholicism priest hearing confessions before
Divine Liturgy, Church of the
Protection of the Theotokos,
Düsseldorf,
Germany. Orthodox Christians as well as members of the
Assyrian Church of the East and Eastern Rite Catholics choose an individual to trust as their earthly guide to help them grow in Christ. In most cases, this is the parish priest, but may also be a
starets (
Elder, a monastic who is well known for their advancement in the spiritual life). This person is often referred to as one's "spiritual father". Once chosen, the individual turns to their spiritual guide for advice on their spiritual development, confessing sins, and asking advice. Orthodox Christians tend to formally confess only to this individual, with their spiritual guide assisting them with their growth in Christ and through
Theosis. The bond between an Orthodox Christian and their spiritual father is so deep that no legal official can override a spiritual guide in criminal cases. What is confessed to one's spiritual guide is protected by the same
seal as would be any priest hearing a confession. Only an
ordained priest may pronounce the
absolution. Confession does not take place in a confessional, but normally in the main part of the church itself, usually before an
analogion (
lectern) set up near the
iconostasion. On the analogion is placed a
Gospel Book and a blessing cross. The confession often takes place before an
icon of
Jesus Christ. Orthodox Christians understand that during Confession, forgiveness is not bestowed by the priest, but by Christ. The priest stands only as a witness and vessel to be used by God. Before confessing, the penitent venerates the Gospel Book and blessing cross and places the thumb and first two fingers of his right hand on the feet of Christ as depicted on the cross. The confessor will often read an admonition warning the penitent to make a full confession, holding nothing back. As with administration of other sacraments, in cases of emergency confession may be heard anywhere. For this reason, especially in the
Russian Orthodox Church, the
pectoral cross that the priest wears at all times will often have the Icon of Christ "
Not Made by Hands" inscribed on it so that such an icon will be available to penitents who are experiencing imminent death or life-threatening danger in the presence of a priest but away from a church. In general practice, after one confesses to one's spiritual guide, the parish priest (who may or may not have heard the confession) covers the head of the person with his
Epitrachelion (Stole) and reads the Prayer of Absolution, asking God to forgive the transgression of the individual (the specific prayer differs between Greek and Slavic use). It is not uncommon for a person to confess their sins to their spiritual guide on a regular basis but only seek out the priest to read the prayer before receiving
Holy Communion. In the
Eastern Churches, clergy often make their confession in the
sanctuary. A bishop, priest, or deacon will confess at the
Holy Table (Altar) where the Gospel Book and blessing cross are normally kept. He confesses in the same manner as a layman, except that when a priest hears a bishop's confession, the priest kneels. There are many different practices regarding how often Orthodox Christians should go to confession. Some Patriarchates advise confession before each reception of
Holy Communion, others advise confessing during each of the four fasting periods (
Great Lent,
Nativity Fast,
Apostles' Fast and
Dormition Fast), and there are many additional variants. Many pastors encourage frequent confession and communion. In some of the
monasteries on
Mount Athos, the monks will confess their sins daily. Eastern Christians also continue to practice a form of general confession, (or manifest contrition), referred to as the rite of "Mutual Forgiveness". This rite involves an exchange between the priest and the congregation (or, in monasteries, between the
superior and the brotherhood). The priest will make a prostration before all and ask their forgiveness for sins committed in act, word, deed, and thought. Those present ask that God may forgive them, and then they in turn all prostrate themselves and ask the priest's forgiveness. The priest then pronounces a blessing. The rite of Mutual Forgiveness does not replace the Mystery of Confession and Absolution, but is for the purpose of maintaining Christian charity and a humble and contrite spirit. This general confession is practiced in monasteries at the first service on arising (the
Midnight Office) and the last service before retiring to sleep (
Compline).
Old Believers will perform the rite regularly before the beginning of the
Divine Liturgy. The best-known asking of mutual forgiveness occurs at
Vespers on the
Sunday of Forgiveness, and it is with this act that
Great Lent begins.
Lutheranism '', Article 9)
Lutherans practice confession and absolution, seeing and as biblical evidence for the sacrament of confession. box in the
Luther Church (
Helsinki,
Finland)
Holy Absolution is done privately to the priest/pastor. Here the person confessing (known as the "
penitent") confesses individually their sins and makes an
act of contrition as the pastor, acting
in persona Christi, announces this following formula of absolution (or similar): "In the stead and by the command of my Lord Jesus Christ I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit." In the Lutheran Church, the pastor is bound by the
Seal of the Confessional (similar to the Roman Catholic tradition).
Luther's Small Catechism says "the pastor is pledged not to tell anyone else of sins to him in private confession, for those sins have been removed. Confession and Absolution has historically been scheduled on Saturdays (after
vespers), in preparation for Mass on the Lord's Day; for the same reason, many Lutheran churches also make the sacrament of confession available prior to the start of Sunday Mass (though it may be held on any day of the week depending on the individual Lutheran parish). Other Lutheran churches make the sacrament of confession available on request. In addition to private confession, a
General Confession during the offering of the
Mass (
Divine Service) may be done by the priest with the assembled congregation during the
Penitential Act. Here, the entire congregation pauses for a moment of silent confession, recites the
confiteor, and receives God's forgiveness through the pastor as he says the following (or similar): "Upon this your confession and in the stead and by the command of my Lord Jesus Christ, I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit."
Reformed, Presbyterian and Congregationalist In the
Reformed tradition (which includes the
Continental Reformed,
Presbyterian and
Congregationalist denominations), corporate confession is the normative way that confession and absolution is practiced, though confession on an individual basis is an approved rite: The
Presbyterian Church (USA)'s
Directory of Worship, in directing the components or worship, states: "A prayer of confession of the reality of sin in personal and common life follows. In a declaration of pardon, the gospel is proclaimed and forgiveness is declared in the name of Jesus Christ. God's redemption and God's claim upon human life are remembered."
Anabaptism Many
Anabaptist denominations, including those of the
Schwarzenau Brethren,
Mennonite and
Amish traditions, encourage confession to another or to the elders, and some denominations require such confession when a wrong has been done to a person as well as to God. Confession is then made to the person wronged and also to God, and is part of the reconciliation process. In cases where sin has resulted in the
exclusion of a person from church membership due to unrepentance, public confession is often a prerequisite to readmission. The sinner confesses to the church their repentance and is received back into fellowship. In both cases there is a required manner to the confessions: for sins between God and man and for sins between man and man. Confession in the Anabaptist tradition is done in the humble posture of kneeling.
Anglicanism In the
Anglican tradition, confession and absolution is usually a component part of corporate worship, particularly at the
Eucharist (as with Lutheranism). The form involves an exhortation to repentance by the priest, a period of silent prayer during which believers may inwardly confess their sins, a form of general confession said together by all present and the pronouncement of general absolution by the priest, often accompanied by the sign of the cross. Private or auricular confession is also practiced by Anglicans and is especially common among
Anglo-Catholics. The venue for confessions is either in the traditional confessional, which is the common practice among Anglo-Catholics, or in a private meeting with the priest. Often a priest will sit in the sanctuary, just inside the communion rail, facing toward the altar and away from the penitent. Other times they will use a portable screen to divide themselves and the penitent. Following the confession of sins and the assignment of penance, the priest makes the pronouncement of absolution. The
seal of the confessional, as with Roman Catholicism, is absolute and any confessor who divulges information revealed in confession is subject to deposition and removal from office. Historically, the practice of auricular confession was highly controversial within Anglicanism. When priests began to hear confessions, they responded to criticisms by pointing to the fact that such is explicitly sanctioned in "The Order for the Visitation of the Sick" in the
Book of Common Prayer, which contains the following direction: Auricular confession within mainstream Anglicanism became accepted in the second half of the 20th century; the 1979 Book of Common Prayer for the Episcopal Church in the US provides two forms for it in the section "The Reconciliation of a Penitent". Private confession is also envisaged by the
canon law of the
Church of England, which contains the following, intended to safeguard the seal of the confessional: There is no requirement for private confession, but a common understanding that it may be desirable depending on individual circumstances. An Anglican aphorism regarding the practice is "All may; none must; some should". Private confession of sins to a priest, followed by absolution, has always been provided for in the
Book of Common Prayer. In the
Communion Service of the 1662 English Prayer Book, for example, we read: The status of confession as lesser
sacrament than Baptism and Communion is stated in Anglican formularies, such as the
Thirty-Nine Articles. Article XXV includes it among "Those five commonly called Sacraments" which "are not to be counted for Sacraments of the Gospel[...] for that they have not any visible sign or ceremony ordained of God." In the view of some theologians, "commonly called Sacraments" does not mean "wrongly called Sacraments;" and that the Article merely distinguishes confession and the other rites from the two great Sacraments of the Gospel. Until the Prayer Book revisions of the 1970s and the creation of
Alternative Service Books in various Anglican provinces, the penitential rite was always part of larger services. Prior to the revision, private confessions would be according to the form of Ministry to the Sick. The form of absolution provided in the order for the Visitation of the Sick reads, "Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen." Despite the provision for private confession in every edition of the Book of Common Prayer, the practice was frequently contested during the
Ritualist controversies of the later nineteenth century.
Methodism Methodist theology teaches that the Christian life should be characterized by holy living, free from sin. However, for individuals who fall into sin, Wesleyan doctrine holds that "there is a Saviour waiting with open arms ready to forgive and to help establish them in the Christian faith" and that these persons should "immediately confess the problem and restore the relationship with God." Methodists normatively practice confession of their sin to God himself through prayer, holding that "When we do confess, our fellowship with the Father is restored. He extends His parental forgiveness. He cleanses us of all unrighteousness, thus removing the consequences of the previously unconfessed sin. We are back on track to realise the best plan that He has for our lives." In the
Methodist Churches, as with the Anglican Communion, the particular, private confession of sins to a pastor is defined by the
Articles of Religion as one those "Commonly called Sacraments but not to be counted for Sacraments of the Gospel", also known as the "
five lesser sacraments".
John Wesley, the founder of the Methodist movement, held "the validity of Anglican practice in his day as reflected in the 1662
Book of Common Prayer", stating that "We grant confession to men to be in many cases of use: public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as a help to repentance." Additionally, per the recommendation of John Wesley, Methodist
class meetings traditionally meet weekly in order to confess sins to one another.
The Book of Worship of The United Methodist Church contains the rite for private confession and absolution in "A Service of Healing II", in which the
minister pronounces the words "In the name of Jesus Christ, you are forgiven!"; some Methodist churches have regularly scheduled auricular confession and absolution, while others make it available upon request. Near the time of death, many Methodists confess their
sins and receive absolution from an ordained minister, in addition to being
anointed. Since Methodism holds the
office of the keys to "belong to all baptized persons", private confession does not necessarily need to be made to a
pastor, and therefore
lay confession is permitted, although this is not the norm. In the Methodist tradition, corporate confession is the most common practice, with the Methodist liturgy including "prayers of confession, assurance and pardon". The traditional confession of
The Sunday Service, the first liturgical text used by Methodists, comes from the service of
Morning Prayer in
The Book of Common Prayer. The
Book of Offices and Services of the
Order of Saint Luke, a Methodist
religious order, contains a corporate
Service of Prayer for Reconciliation in addition to a
Rite of Reconciliation for Individual Persons.
Irvingism In the
Irvingian Churches, such as the
New Apostolic Church, persons may confess their sins to an Apostle. Auricular confession is not necessary for forgiveness, but it may provide peace if a believer feels burdened. to
being set apart for any
church callings, or to receiving yearly
temple recommends. Within confession, the sinner must confess both to God and to those persons wronged by the sin. Confession may also be required to an authorized
priesthood leader, such as a
bishop,
branch president,
stake president, or
mission president. Although there is no definitive list of sins that require confession to a priesthood leader, "adultery, fornication, other sexual transgressions and deviancies, and sins of a comparable seriousness" are included, as is intentional and repeated use of
pornography. Depending on the seriousness of the sin, the priesthood leader may counsel the sinner to submit to the authority of a
disciplinary council, but does not have the authority to forgive sin, which can come only from God. ==Hinduism==