Being Catholic

THE SACRAMENT OF RECONCILIATION

And the prayer offered in faith will make the sick person well; the LORD
will raise them up. If they have sinned, they will be forgiven. Therefore,
confess your sins to each other and pray for each other so that you may be
healed. The prayer of a righteous person is powerful and effective. Elijah
was a human being, even as we are. He prayed earnestly that it would not
rain, and it did not rain on the land for three and a half years.
James 5, 15-17

The Sacrament of Reconciliation, commonly referred to as Confession or Penance, occupies a crucial role in the Catholic faith, reflecting its deep-seated origins in ancient Jewish traditions. Biblical references in the Old Testament, alongside teachings in the Talmud, outline the importance of penitence and atonement within the Jewish tradition, which have significantly influenced Christian practices. To understand the Sacrament of Reconciliation in its fullest sense, it is essential to explore its historical roots, particularly its connections to ancient Judaism.

Leviticus 5:4-6 and 19:21-22 illustrate that, even under the Old Covenant, God designated priests as mediators responsible for forgiving and atoning for the people’s sins. These passages highlight the crucial role of the priesthood in maintaining the spiritual order and facilitating reconciliation between God and the Israelites through specific sacrificial practices. Deals with unintentional sins, like thoughtless vows, requiring confession and a sin offering (female lamb/goat) for atonement by a priest, while Leviticus 19:21-22 addresses sins against a betrothed slave girl, needing a guilt offering (ram) and priestly prayer for forgiveness, highlighting personal responsibility, acknowledging sin, and seeking atonement through specific sacrifices and priestly mediation for restoration.

In Numbers 5:7, we see a significant historical precedent for the public confession of sins within the Israelite community. This scripture outlines a process in which individuals are called to openly acknowledge their wrongdoing, thereby fostering a culture of honesty and responsibility. The act of confession is not simply a private matter; rather, it reinforces personal accountability while simultaneously promoting communal integrity among the Israelites. Moreover, the requirement to make restitution underscores the importance of repairing relationships and restoring justice within the community. Those who have wronged others are instructed not only to admit their faults but also to take tangible steps to rectify their actions, highlighting a deep commitment to ethical conduct and social harmony. This practice reflects a broader theological principle that acknowledges sin’s impact not only on the individual but also on the entire community, encouraging a collective effort toward righteousness and reconciliation.

Nehemiah 9:2-3 vividly depicts the Israelites coming together as a unified assembly to openly confess their sins before God. This significant communal act of confession was not merely a ritual; it was a profound expression of corporate humility and repentance. As each individual spoke, they embraced vulnerability, acknowledging their shortcomings and failures, which in turn fostered a deep sense of solidarity among them. This collective prayer for one another became a powerful means of intercession, reinforcing the bonds within their community. Through this shared experience, the Israelites demonstrated not only their commitment to seeking forgiveness but also their dedication to spiritual renewal and growth. This act catalyzed the restoration of their covenant relationship with God and the revitalization of their communal identity, emphasizing the importance of coming together in humility and faith.

Furthermore, Baruch 1:14 offers compelling evidence of the longstanding tradition of confession within the worshiping community. In this specific passage, the people are depicted bringing their heartfelt confessions into the sacred space of the house of the Lord. They gather before the assembly, creating a collective atmosphere where individuals can openly express their remorse and seek divine forgiveness. This practice highlights the dual nature of confession, serving not merely as a private act of contrition but as an essential aspect of corporate worship. By engaging in communal confession, the congregation cultivates a sense of unity and shared purpose, deepening their collective relationship with God. This gathering not only reinforces the importance of accountability among community members but also fosters an environment where vulnerability and sincerity can flourish, allowing each individual to draw closer to the divine through the shared experience of repentance.

In the Old Testament, several practices and concepts laid the groundwork for what would later evolve into the Catholic understanding of reconciliation. The act of atonement is prominently featured throughout the Hebrew Scriptures. For example, the Day of Atonement (Yom Kippur) is a significant observance during which the high priest would perform rituals to atone for his own sins and those of the people. The scapegoat ritual, in which a goat symbolically carried the community’s sins into the wilderness, illustrates the importance of confessing and transferring sins away from the people. In addition to Yom Kippur, the sacrificial system described in Leviticus is crucial. The law prescribed various sacrifices for different kinds of sin, which were means for individuals to express repentance and seek reconciliation with God. These early practices highlighted the belief that sin creates a rift between humanity and the divine, necessitating a process of restoration.

The Talmud, a foundational text in Rabbinic Judaism, delves deeply into the intricate themes of repentance and forgiveness, which are central to Jewish ethical and spiritual life. It underscores that sincere remorse and a genuine intention to amend one’s behavior are vital elements of teshuvah, the Hebrew term for repentance. According to the Talmud, an individual’s sins must be forgiven by first acknowledging them to God, a process that requires self-reflection and humility. Moreover, in some cases, seeking forgiveness from those who have been wronged is essential, underscoring the importance of interpersonal relationships in the atonement process. This communal dimension of sin and atonement resonates with the Catholic understanding of both communal and individual sins, where communal reconciliation also plays a significant role in the pursuit of spiritual healing and moral restoration. This shared emphasis on both personal accountability and community connection reflects a profound commitment to fostering ethical behavior and societal harmony in both traditions.

As Christianity emerged from its Jewish roots, early Christians continued to value confession and repentance. Initially, public confession was common, with individuals confessing their sins to the community to seek forgiveness. Over time, this practice evolved, with the Church formalizing the rite of confession as a sacrament.

In Catholic theology, the Sacrament of Reconciliation is based on the teaching of Jesus, particularly His actions and words in the Gospel. After His resurrection, Jesus conferred the authority to forgive sins upon His apostles, as noted in John 20:22-23, where He breathed on them and said, “Receive the Holy Spirit. If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” This scriptural foundation underpins the Church’s belief in the necessity of the sacrament for spiritual healing.

The Sacrament typically consists of several key components: [Examination of Conscience]. The individual reflects on their actions, attitudes, and how they may have turned away from God and harmed others. [Contrition] True sorrow for one’s sins and a firm intention to amend one’s life are essential. [Confession] The penitent confesses their sins to a priest, who acts in persona Christi (in the person of Christ) and offers God’s forgiveness. [Penance] After absolution, the priest assigns a penance, which could involve prayers, acts of charity, or other actions aimed at making amends. [Absolution] The priest pronounces the words of absolution, offering forgiveness in the name of the Father, the Son, and the Holy Spirit.

In the practice of Confession, Catholics are encouraged to reflect on and enumerate their sins, guided by their conscience. For a confession to be effective, it is essential to confess all mortal sins, which are also referred to as “deadly” sins (as noted in 1 John 5:17). These include any serious sins committed since the last confession, as well as any habitual sins that may arise. The Church mandates Catholics partake in confession at least once annually, ideally during Easter. However, the Magisterium strongly encourages the faithful to participate in this sacrament more frequently, particularly in light of the gravity of mortal sins.

Therefore, the Sacrament of Reconciliation is far more than a ritual; it is a transformative experience that reconnects believers with God’s grace. Its roots in ancient Jewish practices highlight the longstanding human desire for forgiveness and restoration. Through this sacrament, Catholics embrace the hope of reconciliation, acknowledging their sins while seeking to cultivate a deeper relationship with God and one another. This dynamic interplay of sin, forgiveness, and community illustrates the enduring significance of this sacrament in the life of the Church.

The text from James 5:15-17 emphasizes the decisive role of prayer and the importance of confession within the Christian community, particularly in the context of healing and forgiveness. This passage is often associated with the sacrament of confession and highlights several key themes.

The opening lines express a promise that prayer offered in faith can lead to healing for the sick. This aligns with the sacrament of confession, in which individuals seek spiritual and, at times, physical healing by confessing their sins. In this context, confession becomes a means of restoring one’s relationship with God and receiving His grace. Moreover, the passage states that if the sick have sinned, they will be forgiven. This underscores the connection between confession and forgiveness. In the sacrament of confession, acknowledging sins is crucial, as it enables individuals to receive God’s mercy. The act of confessing one’s faults not only cleanses the soul but also prepares the way for spiritual and physical healing.

The text encourages believers to confess their sins to one another and to pray for each other. This highlights the communal aspect of faith. In the sacrament of confession, though the act is often personal, it takes place within a broader community. The Church, through the priest, acts as a mediator, facilitating God’s grace and forgiveness. Moreover, praying for one another fosters a supportive community, reinforcing the idea that healing often occurs in the context of shared faith and accountability. The reference to Elijah, a figure known for his earnest prayers, illustrates the effectiveness of prayer when offered by a righteous or appointed person. This implies that those who are in a right relationship with God have a special role in intercessory prayer. In the context of confession, it highlights the importance of a repentant heart and the transformative power of prayer in seeking forgiveness and healing.

Jesus emphasizes the importance of conversion as a key aspect of his message about the kingdom of heaven. According to Catholic teaching, baptism is the primary means of initiating this fundamental conversion. The Catechism of the Catholic Church states, “Baptism is the principal place for the first and fundamental conversion. It is by faith in the Gospel and by Baptism that one renounces evil and gains salvation, which includes the forgiveness of all sins and the gift of new life.” Through baptism, individuals are considered “washed, sanctified, and justified” (1 Corinthians 6:11). However, it is essential to note that while baptism provides this initial cleansing and spiritual rebirth, it does not eliminate the inherent weaknesses of human nature or the tendency toward sin, known as concupiscence. As a result, baptized individuals must continue to rely on divine grace to persevere in faith throughout their lives.

Catholics believe that “Christ’s call to conversion continues to resound in the lives of Christians.” This daily need for conversion or “second conversion is an interrupted task of the Church, which is at once holy and always in need of purification, follows constantly the path of penance and renewal. The endeavor of conversion is not just a natural human work. It is the movement of a contrite heart drawn and moved by grace to the merciful love of God who loved us first.”

Interior conversion involves the genuine desire of “turning away from evil, with repugnance toward the sins that we have committed” as baptized Christians. Simultaneously, a conversion of the heart “entails the desire and resolution to change one’s life” or continue to grow in holiness despite the occasional backsliding. What makes doing penance fruitful is the “conversion of heart that is accompanied by a salutary pain and sadness” and the desire to restore equity of justice in our relationship with God.

The passage from Ezekiel 36:26 speaks to a profound transformation that occurs in the heart and spirit of a believer, indicative of genuine conversion and reconciliation with God. At its core, this verse conveys God’s promise to restore and renew His people, moving them from spiritual deadness to vibrant faith. The “new heart” symbolizes a profound transformation within one’s inner being. In biblical terms, the heart often represents the center of a person’s thoughts, emotions, and will. A “heart of stone” signifies a hardened state—one that is resistant, unfeeling, and detached from God.

This condition can result from sin, disobedience, or a lack of spiritual awareness. By contrasting this with a “heart of flesh,” the text indicates a softening and receptiveness to God’s love, truth, and purpose. God’s promise to give a “new spirit” further emphasizes the internal change that accompanies true conversion. This new spirit, empowered by the Holy Spirit, enables the individual to comprehend and embrace God’s will, fostering a deep desire to walk in His ways. This transformation is not merely superficial; it penetrates the very essence of a person.

Reconciliation with God is fundamentally about restoring the broken relationship caused by sin. By removing the heart of stone and replacing it with a heart of flesh, God facilitates a genuine connection with humanity. This process is liberating, allowing individuals to experience His grace, forgiveness, and guidance. As a result, those who undergo this transformation often feel an overwhelming sense of purpose and belonging in their relationship with God.

Lamentations 2:14 reflects a deeply personal journey of conversion and the subsequent realization of one’s past sins. It captures the emotional turmoil that often accompanies a genuine transformation in one’s spiritual life. In this context, conversion refers to the process of turning away from previous ways of living deemed sinful or misaligned with one’s spiritual beliefs. The act of penance that follows conversion signifies recognition of wrongdoing and a sincere desire to atone for it. The phrase “after thou didst convert me” illustrates the transformative power of divine influence or grace, indicating that, through a higher calling, the individual acknowledges their need for change.

The act of striking one’s thigh can be interpreted as a gesture of deep remorse or grief. It is a physical manifestation of sorrow for past actions and represents a profound internal struggle. This moment signifies the confrontation with one’s own failings – the shame and “reproach of my youth” highlights feelings of regret and embarrassment over past misdeeds.

Overall, the Lamentation highlights an essential aspect of spiritual growth: acknowledging one’s shortcomings and accepting responsibility for them. It shows how, through conversion, one can move from confusion and shame to awareness and a commitment to change. This journey emphasizes that true conversion is not merely a one-time event but a continuous process of reflection, repentance, and renewal.

Penance involves a heaviness of heart brought about by God’s co-operative grace that turns the heart of stone into a heart of flesh. It is God who takes the initiative and causes our hearts to return to him, but not without our co-operation (Lamentations 5:21). God gives us the strength to be renewed by the outpouring of His Spirit. Moved by the Spirit to repent, we confess our sins and make acts of reparation that are ultimately the work of the Holy Spirit, whom we have initially received in Baptism. It’s by the agency of the Holy Spirit that “our heart is shaken by the horror and weight of sin and begins to fear offending God by sin and being separated from Him.”

In the context of reconciliation, it is essential to note that the sacrament is not fully realized without accompanying acts of penance and restitution. These penitential actions are necessary to achieve complete reconciliation with God and align with the principles of commutative justice. The sacrament encompasses three fundamental elements: contrition, confession, and satisfaction, which are crucial for the process of forgiveness and reconciliation.

Jesus granted his apostles the authority to forgive sins. He said to them before his ascension into heaven, “As the Father sent me, so I send you” (John 20:21). As Christ was sent by the Father to forgive sins, our Lord commissioned his apostles and their ordained successors to forgive sins in his name. We read in the gospel that Jesus breathed on his apostles and gave them the power to “forgive and retain” sins (John 20:22-23). Jesus speaks of “the sins of any,” meaning the personal sins of individuals. From this phrase, we can infer that the penitent must first confess their sin to an apostle or successor of his in the ministry of the priesthood before their sin can be forgiven or retained, judging by the genuineness of conversion. Although he is a divine Person, Jesus forgave sins in his humanity through the power invested in him by his heavenly Father. He did this to convince the scribes and Pharisees that he had, in fact, the authority to forgive sins, though he isn’t the Father (Matthew 9:6; Mark 2:10; Luke 5:24).

Jesus transferred this authority to his apostles, and they in turn to their appointed successors in the ministry or divine office. St. Paul forgives sins in persona Christi as a validly ordained minister (2 Corinthians 2:10). The “ministry of reconciliation” or the ministering of the sacrament was given to the “ambassadors” of the Church (2 Corinthians 5:18). Soon after returning from Jerusalem to Antioch, Paul and Barnabas were formally invested with this new commission by the laying on of hands and receiving the Holy Spirit (Acts 13:3). In Acts 14:23, St. Paul established presbyters (ordained priests) in every place on his return through Asia Minor on his first mission (Acts 14:23). In 1 Thessalonians 5: 12-13, he told the people to obey the religious authorities.

The apostles, and therefore their appointed successors in the priestly ministry, were given the power to “bind and loose” (Matthew 18:18). This authority included the power to administer and remove the temporal penalties for sin. As Jews, the apostles would have understood this, for it was the power the priests in the Temple had until then, including the authority to define divine revelation. Jesus ordained the apostles as priests at the Last Supper by performing the Levitical ordination ritual of washing the disciples’ feet (John 13:1-20). Jesus told Peter he couldn’t have a share in his priesthood or have a part of him (in persona) unless he allowed our Lord to wash his feet after he objected to this. Peter then replied by saying,” Lord, not my feet only, but also my hands and my head.”

The washing of the head and hands was part of the Levitical ordination ceremony. Still, Jesus focused only on the washing of the feet, which symbolized humility and service in the ministry. In the midst of the “consecration” of Aaron and his sons, Moses “washed them with water” (Leviticus 8:6-10). We also see Aaron and his sons washing their hands and their feet (Exodus 40:30-32). Moreover, the mention of having a “part” (meros) in John 13:8 recalls the priestly Levites having their portion (meris) in the LORD or in persona (Numbers 18:20; Deuteronomy 10:9, LXX or Septuagint).

Jesus concluded this part of the Last Supper by telling his apostles that they should do as he had just done in his ministry by being as humble and loyal in their commission, and he added, “Truly, truly, I say to you, he who receives whomever I send receives me; and he who receives me receives him who sent me” (Jn 13:20). Thus, Jesus did, in fact, transfer his priestly authority to his apostles. They were to act in his name in persona Christi for the dispensation of his grace. With this authority, they could also ordain Matthias, Paul, Barnabas, and countless others, who, in turn, would do the same to the present day in the Catholic Church, through the laying on of hands in an unbroken physical chain of apostolic succession within the Sacrament of Holy Orders.

Orally confessing sins to other people and not strictly privately to God was practiced and considered necessary in the infant Church and would continue in post-apostolic time in the early Church. James explicitly teaches us to “confess our sins to one another” (James 5:16). This passage must be read in context with Vv. 14-15, which refers to the physical and spiritual healing power possessed by the priests to whom we should confess our sins in the Sacrament of Reconciliation for the grace of forgiveness. Indeed, countless people came to the apostles and their anointed associates to confess their sins orally (Acts 19:18). They didn’t go home and confess their sins directly to God in private, with indifference toward the divine authority of the apostles, elders, and presbyters. The faithful practiced professing their faith and orally confessing their sins before human witnesses (1 Timothy 6:12).

Our Lord faithfully cleanses and forgives us our sins provided we confess our sins to one another (1 John 1:9). Confessing one’s sin and making public restitution to re-enter the community of faith was a practice of the ancient Jews (Numbers 5:7). The Israelites stood before a public assembly to confess their sins and intercede for each other (Nehemiah 9:2-3; Baruch 1:14). In fact, God desired that His chosen people should confess their sins and not be ashamed to do it publicly (Sirach 4:26). Many people who came to John the Baptist at the Jordan river orally confessed their sins to him in a spirit of repentance and a firm desire for amendment (Matthew: 3:6; Mark 1:5).

So, the Sacrament of Reconciliation has its roots in ancient Judaism. Mortal sins lead to spiritual death and must be absolved in the sacrament if we hope to be saved. Venial sins (that don’t incur spiritual death or cost us our salvation) don’t have to be confessed to a priest. Still, pious Catholics bring them to the confessional to receive graces for spiritual growth in holiness and to avoid entering purgatory or spending more time there (1 John 5:16-17; Luke 12:47-48).

Finally, repentance is incomplete if the debt of sin remains unpaid. God forgave David for his mortal sins of murder and adultery after he sincerely repented and confessed his sins with a contrite heart and broken spirit. But to offset his transgressions and restore equity of justice, God took the life of the child David conceived in his act of adultery with Bathsheba for having murdered her husband Uriah: an innocent life for an innocent life, or an eye for an eye. And God also permitted the rape of David’s wives for his act of adultery (2 Samuel 12:9-10, 14, 18-19). Only then could David’s broken relationship with God be fully amended, provided he accepted his pain and loss as a temporal punishment for his sins to restore the equity of justice in his relationship with God.

The debt of sin can be fully remitted only by having to do penance for it. Doing acts of penance, whose pain and loss counterbalance the sinful pleasure one is heartily sorry for, or accepting the pain and loss that God permits because of our sins, completes the temporal redemptive process. Christ didn’t suffer and die so that we should no longer owe God what is His rightful due for having offended His sovereign dignity (Matthew 5:17; Job 42:6; Lamentations 2:14; Ezekiel 18:21; Jeremiah 31:19; Romans 2:4; Revelation 2:5, etc.). This is from Jesus himself: “No, I say to you: but unless you shall do penance, you shall all likewise perish” (Luke 13:3); “Bring forth, therefore, fruit worthy of penance” (Matthew 3:8). True repentance for the forgiveness of sin calls for fruit worthy of our act of contrition. Our outward acts (almsgiving/fasting) must conform to our inner disposition or spiritual reality (charity/temperance) to offset our vices and sins (greed/gluttony), which have been forgiven by the act of contrition pending full temporal restitution. This is all part and parcel of our confession through the sacrament given to the Church by Christ Himself.

EARLY SACRED TRADITION

Didache, 4:14,14:1 (c. A.D. 90)

“In church, confess your sins, and do not come to your prayer with a guilty
conscience. Such is the Way of Life…On the Lord’s own day, assemble in common
to break bread and offer thanks; but first confess your sins, so that your [Eucharistic]
sacrifice may be pure.”

St. Ignatius of Antioch (C. A.D. 110)
Epistle to the Smyrnaeans, 9

“Moreover, it is in accordance with reason that we should return to soberness
of conduct, and, while we have opportunity, exercise repentance towards
God. It is well to reverence both God and the bishop.”

St. Irenaeus of Lyons (A.D. 180)
Against Heresies, 1:13

“Such are the words and deeds by which, in our own district of the Rhone, they
have deluded many women, who have their consciences seared as with a hot
iron. Some of them, indeed, make a public confession of their sins, but others of
them are ashamed to do this, and in a tacit kind of way, despairing of
[attaining to] the life of God, have, some of them, apostatized altogether;
while others hesitate between the two courses, and incur that which is implied
in the proverb, ‘neither without nor within;’ possessing this as the fruit from
the seed of the children of knowledge.”

St. Hippolytus (A.D. 215)
Apostolic Tradition, 3

“Father who knowest the hearts of all, grant upon this Thy servant whom Thou
hast chosen for the episcopate to feed Thy holy flock and serve as Thine high
priest, that he may minister blamelessly by night and day, that he may
unceasingly behold and appropriate Thy countenance and offer to Thee the
gifts of Thy holy Church. And that by the high priestly Spirit he may have
authority to forgive sins…”

Origen of Alexandria (A.D. 248)
Homilies on Leviticus, 2:4

“In addition to these there is also a seventh, albeit hard and laborious:
the remission of sins through penance…when he does not shrink
from declaring his sin to a priest of the Lord.”

St. Cyprian of Carthage (A.D. 250)
To the Clergy, 9 (16):2

“For although in smaller sins sinners may do penance for a set time, and
according to the rules of discipline come to public confession, and by the imposition
of the hand of the bishop and clergy receive the right of communion: now with
their time still unfulfilled, while persecution is still raging, while the peace of
the Church itself is not vet restored, they are admitted to communion, and their
name is presented; and while the penitence is not yet performed, confession is
not yet made, the hands Of the bishop and clergy are not yet laid upon them,
the eucharist is given to them; although it is written, ‘Whosoever shall eat the
bread and drink the cup of the Lord unworthily, shall be guilty of the body and
blood of the Lord.’”

St. John Chrysostom (A.D. 387)
The Priesthood, 3:5

“For if any one will consider how great a thing it is for one, being a man, and
compassed with flesh and blood, to be enabled to draw nigh to that blessed and
pure nature, he will then clearly see what great honor the grace of the Spirit
has vouchsafed to priests; since by their agency these rites are celebrated, and
others nowise inferior to these both in respect of our dignity and our salvation.
For they who inhabit the earth and make their abode there are entrusted with
the administration of things which are in Heaven, and have received an
authority which God has not given to angels or archangels. For it has not been
said to them, ‘Whatsoever ye shall bind on earth shall be bound in Heaven, and
whatsoever ye shall loose on earth shall be loosed in Heaven.’ They who rule on
earth have indeed authority to bind, but only the body: whereas this binding
lays hold of the soul and penetrates the heavens; and what priests do here
below God ratifies above, and the Master confirms the sentence of his servants.
For indeed what is it but all manner of heavenly authority which He has given
them when He says, ‘Whose sins ye remit they are remitted, and whose sins ye
retain they are retained?’ What authority could be greater than this? ‘The
Father hath committed all judgment to the Son?’ But I see it all put into the
hands of these men by the Son.”

St. Ambrose of Milan (A.D. 388)
Concerning Repentance, I:7-8

“The Church holds fast its obedience on either side, by both retaining and
remitting sin; heresy is on the one side cruel, and on the other disobedient;
wishes to bind what it will not loosen, and will not loosen what it has bound,
whereby it condemns itself by its own sentence. For the Lord willed that the
power of binding and of loosing should be alike, and sanctioned each by a
similar condition…Each is allowed to the Church, neither to heresy, for this
power has been entrusted to priests alone. Rightly, therefore, does the Church
claim it, which has true priests; heresy, which has not the priests of God,
cannot claim it. And by not claiming this power heresy pronounces its own
sentence, that not possessing priests it cannot claim priestly power. And so in
their shameless obstinacy a shamefaced acknowledgment meets our view.
Consider, too, the point that he who has received the Holy Ghost has also
received the power of forgiving and of retaining sin. For thus it is written:
‘Receive the Holy Spirit: whosesoever sins ye forgive, they are forgiven unto
them, and whosesoever sins ye retain, they are retained.’ So, then, he who has
not received power to forgive sins has not received the Holy Spirit. The office
of the priest is a gift of the Holy Spirit, and His right it is specially to forgive
and to retain sins. How, then, can they claim His gift who distrust His power
and His right?”

St. Augustine of Hippo (A.D. 397)
Christian Combat

“All mortal sins are to be submitted to the keys of the Church and all can be
forgiven; but recourse to these keys is the only, the necessary, and the certain
way to forgiveness. Unless those who are guilty of grievous sin have recourse
to the power of the keys, they cannot hope for eternal salvation. Open your
lips, them, and confess your sins to the priest. Confession alone is the true gate
to Heaven.”

St. Jerome (A.D. 398)
Commentary on Matthew, 3:16,19

“Just as in the Old Testament the priest makes the leper clean or unclean, so in
the New Testament the bishop and presbyter binds or looses not those who are
innocent or guilty, but by reason of their office, when they have heard various
kinds of sins, they know who is to be bound and who loosed.”

“Peace be with you. As the Father has sent me, even so I send you.
“Receive the Holy Spirit. If you forgive the sins of any, they are forgiven;
if you retain the sins of any, they are retained.”
John 20, 21-23

PAX VOBISCUM