Catholicity

Confession

And many of them that believed, came confessing and declaring their deeds.
Acts 19, 18

“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 sacrifice
may be pure.”
Didache, 4:14,14:1 (c. A.D. 90)

My Explications of the Patristic Texts

Ignatius of Antioch (c A.D. 110)
Epistle to the Smyraeans, 9:1

“It is reasonable for the future to be vigilant, and while we have yet time, to repent unto God. It is well to honor God and the bishop; he who honoureth the bishop is honored of God; he who doeth anything without the knowledge of the bishop, serveth the devil.”

Ignatius of Antioch emphasizes the importance of vigilance and repentance in one’s spiritual life. He suggests that individuals should be proactive in their faith, recognizing the need for reflection and improvement before it is too late. The call to repent unto God underscores the belief that acknowledging one’s shortcomings and seeking forgiveness is vital to maintaining a righteous life.

Additionally, the author highlights the significance of honoring both God and church leadership, represented here by the bishop. The phrase “he who honoureth the bishop is honored of God” suggests a connection between respect for spiritual authority and divine favor. This indicates that supporting and respecting church leaders is seen as crucial in one’s relationship with God.

Conversely, the statement “he who doeth anything without the knowledge of the bishop, serve the devil” warns against acting independently of church authority. It implies that disregarding the guidance of the bishop can lead one away from God’s path and into sin, suggesting that community and collective adherence to spiritual teachings are vital for staying on the right course.

Overall, Ignatius reminds us of the importance of humility, accountability, and the role of church leadership in a believer’s life. He encourages a balance of personal responsibility in faith and recognition of communal spiritual authority.

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 are ashamed to do this and tacitly despairing of
attaining 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.”

Irenaeus of Lyons critiques certain women’s spiritual and moral state in a specific district, likely referring to a context where religious or doctrinal confusion affects their lives. The phrase “consciences seared as with a hot iron” suggests that these women have faced deep moral injuries or have become desensitized to their ethical beliefs due to the influence of misleading teachings. The introduction indicates that many women in the district have been misled by erroneous doctrines or practices, which implies a spiritual crisis or corruption in their community.

The author highlights two primary responses to sin among these women. Some choose to confess their sins publicly, indicating a degree of willingness to seek redemption. This act of confession is commonly seen as a step towards reconciliation with one’s spiritual beliefs. However, many others feel ashamed and do not have the courage to confess, which reflects their internal struggle and despair regarding their spiritual lives.

The mention of apostasy suggests that some have completely renounced their faith or religious commitments, possibly out of hopelessness or disillusionment. The others, who hesitate between different choices, embody a state of limbo. This duality reflects the proverb “neither without nor within,” indicating their struggle with being neither fully committed to their faith nor fully detached from it. The proverb serves to encapsulate their conflict — they are caught in a middle ground, lacking clarity or commitment, which leads to spiritual fruitlessness. The “children of knowledge” might refer to those who possess awareness or enlightenment about spiritual truths yet find themselves leading lives unreflective of that knowledge.

In short, the passage offers a somber reflection on the consequences of misleading teachings and the complex emotional and moral landscapes navigated by individuals in such confusing spiritual climates. It captures the depths of despair that can emerge from a loss of faith and the struggle to reconcile one’s beliefs with the realities of life.

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…”

The text is a supplicatory prayer that addresses God, specifically invoking the Father as the one who understands the true nature and intentions of all individuals. It is centered on a selected individual who is about to assume the role of a bishop, highlighting the weight of this holy responsibility. The prayer begins by acknowledging God as the Father who knows the hearts of all people, emphasizing divine omniscience and understanding.

The supplicant refers to an individual chosen for the episcopate (the position of a bishop) to lead and nurture the congregation, referred to as “Thy holy flock.” This indicates a sense of sacred duty and responsibility. His prayer seeks divine assistance for the newly appointed bishop, asking that he may serve in a ” blameless manner ” day and night. This implies a lifestyle of constant vigilance and dedication, highlighting the seriousness of such a spiritual office.

The idea of “unceasingly beholding and appropriating Thy countenance” suggests a desire for the bishop to be in a constant state of communion with God. The term “countenance” refers to God’s presence or approval, which the priest seeks to embody and reflect in his ministry. The bishop is called to offer gifts to God on behalf of the Church. Offerings represent both the sacrificial and communal aspects of worship, where devotion and gratitude are expressed.

The concluding plea is for the bishop to possess the “high priestly Spirit,” granting him the authority to forgive sins. This underscores the significant spiritual power and responsibility associated with his role, as forgiveness is a central aspect of Christian teachings and pastoral duties. 

Thus, the text serves as a solemn prayer for divine guidance, purity, strength, and the necessary spiritual authority for someone stepping into a highly revered and impactful position within the Church.

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

“Although sinners may do penance for a set time and come to public confession for smaller sins,
and receive the right of communion through the imposition of the hands of the bishop and clergy
according to the rules of discipline, it is concerning that, during ongoing persecution and with the
peace of the Church not yet restored, they are admitted to communion and their names are
presented. Their penitence is not yet performed, confession is not yet made, and the hands of the
bishop and clergy are not yet laid upon them, but they are still given the eucharist. This goes
against the writing that says, ‘Whosoever shall eat the bread and drink the cup of the Lord
unworthily shall be guilty of the body and blood of the Lord.’”

Cyprian’s ‘To the Clergy, 9’ addresses the practice of granting communion to sinners who have not fully completed their penance or made a proper confession. It highlights a situation where individuals, despite ongoing persecution and the Church’s lack of peace, are being admitted to partake in the Eucharist.

The Bishop of Carthage begins by acknowledging that sinners can do penance for a designated period and confess smaller sins publicly. However, the emphasis is on the importance of completing this process before receiving communion. Proper communion involves the imposition of hands by bishops and clergy, symbolizing the authority and acknowledgment of the individual’s penitence. The author indicates that this step is being bypassed.

Cyprian expresses concern regarding the admission of these individuals to communion, suggesting that their penitential process is incomplete, and they have not yet made confession or undergone the appropriate rites. He quotes a biblical injunction regarding the consequences of receiving the Eucharist unworthily (1 Cor 11:27-30). It implies that the act of receiving communion without genuine repentance makes the participants guilty of disrespecting the sacrament and, by extension, Christ’s sacrifice.

In essence, the text critiques the laxity in enforcing ecclesiastical discipline regarding communion rituals during a time of crisis, raising moral and theological questions about the nature of true repentance and the sanctity of the Eucharist.

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

“If anyone considers how significant it is for a mere mortal, wrapped in flesh and blood, to be
able to approach the blessed and pure nature, they will then clearly see the great honor bestowed
upon priests by the grace of the Spirit. These sacred rites are performed through their ministry,
paramount for our dignity and salvation. Those who dwell on earth and make it their home are
entrusted with the administration of heavenly matters, and they have received an authority not
granted even to angels or archangels. For it has not been said to them, ‘Whatever you bind on
earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ Those
who govern on earth have the authority to bind only the body, whereas this binding affects the
soul and reaches the heavens. What priests do here below, God confirms above, and the Master
validates the decisions of His servants. In fact, what else is this but a heavenly authority that He
has granted them when He says, ‘Whose sins you forgive are forgiven, and whose sins you retain
are retained’? What authority could be greater than this? ‘The Father has given all judgment to
the Son,’ yet I see that the Son has granted all this authority to these men.”

The passage highlights the profound honor and responsibility bestowed upon priests through divine grace. It emphasizes the significance of their role as mediators between the earthly and the heavenly, performing sacred rites critical to humanity’s dignity and salvation. The text outlines priests’ unique privilege in approaching the divine, underlining that their administration is not simply a human task but one that holds heavenly significance. They are entrusted with matters traditionally reserved for the celestial realm, such as the binding and loosing of sins, a power not even given to angels.

John Chrysostom draws a distinction between the limited authority of earthly governance, which can only affect the physical body and the spiritual authority granted to priests, which impacts the soul and extends to heavenly realms. This indicates that their work is important not only in a religious sense but also in a cosmic context. He states that the actions and decisions made by priests on Earth are validated by God in the heavens, suggesting a direct link between their earthly ministry and divine approval. The ability of priests to forgive or retain sins is portrayed as an extraordinarily significant authority, relating closely to the judgment that has been given to Jesus.

Finally, the author acknowledges Christ’s ultimate authority, entrusting such significant powers to priests. This reveals a theology in which human mediators play an essential role in the divine economy of salvation, emphasizing the intertwining of the divine and human realms in spiritual matters.

In conclusion, the text encapsulates the weight of the priestly vocation and its implications for both individual faith and the broader community’s relationship with the divine. It speaks to the higher calling of priests as conduits of grace, illustrating the seriousness and elevation of their role in the spiritual life of believers.

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

“The Church exercises its authority by both forgiving and retaining sin. On one side, heresy is
cruel, and on the other, disobedient. Heresy aims to bind what it will not loosen, and refuses to
loosen what it has bound, thus condemning itself with its own actions. The Lord intended for the
power of binding and loosing to be equal, and established conditions for both. This power is
entrusted to the Church and its priests alone, not to heresy. The Church rightly claims this power
as it has true priests, while heresy, lacking the priests of God, cannot claim it. In their shameless
obstinacy, heresy inadvertently acknowledges its lack of priestly power. Furthermore, anyone
who has received the Holy Spirit has also received the power to forgive and retain sin, as stated in
scripture: ‘Receive the Holy Spirit: If you forgive anyone’s sins, their sins are forgiven; if you do
not forgive them, they are not forgiven.’ Therefore, anyone without the power to forgive sins has
not received the Holy Spirit. The role of the priest is a gift of the Holy Spirit, and it is their special
right to forgive and retain sins. How can those who distrust His power and right claim this gift?”

Ambrose presents a theological exploration of the Church’s authority concerning sin and forgiveness, emphasizing the distinction between the Church and heresy. The Church is described as possessing the dual authority to forgive sins and to retain them. This power is viewed as a divine mandate rooted in the teachings of Christ. Heresy is portrayed negatively, characterized as cruel and disobedient. It attempts to exert control by binding individuals in a way that opposes the Church’s mission of liberation through forgiveness. The author asserts that heresy fails to adhere to the balance intended by God in the power of binding and loosing.

Further, Ambrose argues that this power is intended to be used judiciously and is reserved for the Church and its legitimate priests. The implication is that true authority comes from a divine, sacramental role within the Church, which heresy, due to its lack of legitimate priests, cannot claim. There’s a suggestion that heresy, through its actions, inadvertently proves its lack of authentic priestly power by being obstinate and unyielding. This criticism highlights the inherent contradiction in heresy: it seeks authority without adhering to the sources of that authority.

Ambrose references scripture to support the idea that receiving the Holy Spirit is intrinsically connected to the ability to forgive sins. Without this ability, one cannot claim to have received the Holy Spirit. Therefore, the receipt of the Holy Spirit is vital for any authentic exercise of the power to forgive. Priests are depicted as having a unique and special role meant to administer the sacrament of reconciliation. Their authority is a gift from the Holy Spirit, and it is rooted in the trust and connection to divine authority. The author questions how anyone who doubts this divine endorsement can justifiably claim the ability to forgive sins.

In summary, the text emphasizes the legitimacy of the Church’s power over sin, critiques heretical movements, and underscores the connection between the Holy Spirit and the authentic priestly role, providing a defense of Church authority in spiritual matters.

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.”

The text emphasizes the significance of confession within the context of the Church and the belief in the necessity of seeking forgiveness for mortal sins. Here are the key points and their implications.

Augustine states that all mortal sins, which are serious offenses against God’s commandments, can be forgiven, highlighting the Church’s role in this process. The reference to the “keys of the Church” symbolizes the authority given to the Church, particularly the clergy, to grant absolution and facilitate reconciliation with God. This ties into traditional Christian beliefs about the Church’s sacramental power. The author asserts that turning to the Church, specifically through confession, is the only way to attain forgiveness and eternal salvation. This underscores the importance of the sacrament of confession as a vital aspect of the faithful’s relationship with God.

The call to “open your lips and confess your sins to the priest” conveys a sense of urgency and necessity in confessing one’s sins. It suggests that individuals should actively seek this sacrament to remedy their spiritual state. By stating that confession is the “true gateway to Heaven,” Augustine encapsulates the belief that the act of confessing sins is not only about obtaining forgiveness but is also fundamentally linked to the journey toward eternal life with God.

This text reflects traditional Christian teachings on sin, confession, and the salvation process, emphasizing the Church’s indispensable role in spiritual reconciliation and the importance of individual accountability in seeking God’s mercy.

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.”

Jerome draws an analogy between the roles of religious figures in the Old Testament and the New Testament in evaluating spiritual and moral states.

In the Old Testament, the priest’s primary role in relation to leprosy highlights the importance of ritual purity and community health. When someone was considered a leper, the priest examined them to determine if they were “clean” or “unclean.” This decision was not just a health assessment; it had significant implications for the individual’s ability to participate in community worship and interaction. The priest’s judgment was based on specific criteria established by religious law.

Transitioning to the New Testament, the text refers to the roles of bishops and presbyters (priests/elders) within the early Christian community. These figures possess the authority to “bind” or “loose,” which is often interpreted as having the power to impose duties or grant forgiveness. This authority is grounded not in a legalistic judgment of innocence or guilt but in a pastoral responsibility to guide individuals based on their spiritual state and the context of their sins.

The process of discerning the proper course of action involves listening to the confessions or accounts of those seeking guidance. It suggests a deeper understanding of human behavior and the complexities of sin, allowing the clergy to discern who requires reprimand (binding) and who may receive forgiveness or restoration (loosing). This authority emphasizes a relational, compassionate approach rather than a strict moral judgment.

In short, the text underscores the continuity of priestly authority across the Old and New Testaments, emphasizing discernment and pastoral care over mere condemnation based on legalistic standards.

Whose sins you shall forgive, they are forgiven them;
and whose sins you shall retain, they are retained.
John 20, 23

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