Confession and Absolution

by T. J. Capel

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]