The Early Church Fathers on
Confession / Reconciliation

 

On the evening of the first Easter Jesus gave his apostles the authority to forgive or retain sins in his name (John 20:20-23). This does not refer to the general body of believers as some claim. In Matthew 6:14-15 Jesus said: “If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions.” Clearly believers do not have the option of retaining any ones sins. The passage in John 20 refers to the sacrament of Reconciliation or Confession as we once called it.


The Didache

 

Confess your sins in church, and do not go up to your prayer with an evil conscience. This is the way of life. . . , On the Lord's Day gather together, break bread, and give thanks, after confessing your transgressions so that your sacrifice may be pure (Didache 4:14,14:1 [A.D.70]).

 

The Letter of Barnabas

 

You shall judge righteously. You shall not make a schism, but you shall pacify those that contend by bringing them together. You shall confess your sins. You shall not go to prayer with an evil conscience. This is the way of light (Letter of Barnabas 19 [A.D. 74]).

 

Ignatius of Antioch

 

For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ (Letter to the Philadelphians 3 [A.D. 110]).

 

For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop (ibid. 8).

 

Irenaeus

 

[The Gnostic disciples of Marcus] have deluded many women. . . Their consciences have been branded as with a hot iron. Some of these women make a public confession, but others are ashamed to do this, and in silence, as if withdrawing from themselves the hope of life of God, they either apostatize entirely or hesitate between two courses (Against Heresies 1:22 [A.D. 189]).

 

Tertullian

 

The Church has the power of forgiving sins. This I acknowledge and adjudge (Repentance 10:21 [A.D. 203]).

 

Hippolytus

 

[The bishop conducting the ordination of the new bishop shall pray:] God and Father of our Lord Jesus Christ. . . pour forth now that power which comes from you, from your Royal Spirit, which you gave to your beloved Son, Jesus Christ, and which he bestowed upon his holy apostles. . .  and grant this your servant, whom you have chosen for the episcopate, [the power] to feed your holy flock and to serve without blame as your high priest, ministering night and day to propitiate unceasingly before your face and to offer to you the gifts of your holy Church, and by the Spirit of the high priesthood to have the authority to forgive sins, in accord with your command (Apostolic Tradition 3 [A.D. 215]).

 

Origen

 

[A filial method of forgiveness], albeit hard and laborious [is] the remission of sins through penance, when the sinner . . . does not shrink from declaring his sin to a priest of the Lord and from seeking medicine, after the manner of him who say, "I said, to the Lord, I will accuse myself of my iniquity” (Homilies in Leviticus 2:4 [A.D. 248]).

 

Cyprian

 

The Apostle [Paul] likewise bears witness and says: "Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord "[I Cor. 11:27]. But [the impenitent] spurn and despise all these warnings; before their sins are expiated, before they have made a confession of their crime, before their conscience has been purged in the ceremony and at: the hand of the priest . . . they do violence to his body and blood, and with their hands and mouth they sin against the Lord more than when they denied him (The Lapsed 15:1-3 (A.D. 251]).
 

Lactantius

 

But, however, because all the separate assemblies of heretics call themselves Christians in preference to others, and think that theirs is the Catholic Church, it must be known that the true Catholic Church is that in which there is confession and repentance, which treats in a wholesome manner the sins and wounds to which the weakness of the flesh is liable (Divine Institutes 4 [A.D. 307]).

 

Ambrose of Milan

 

Let us now see whether the Spirit forgives sins. But on this point there can be no doubt, since the Lord Himself said: "Receive ye the Holy Spirit. Whosesoever sins ye forgive they shall be forgiven." See that sins are forgiven through the Holy Spirit. But men make use of their ministry for the forgiveness of sins, they do not exercise the right of any power of their own. For they forgive sins not in their own name but in that of the Father and of the Son and of the Holy Spirit. They ask, the Godhead gives, the service is of man, the gift is of the Power on high (On the Holy Spirit 3:137 [A.D. 381])..

 

Gregory of Nyssa

 

For if the confession of the revered and precious Names of the Holy Trinity is useless, and the customs of the Church unprofitable, and if among these customs is the sign of the cross, prayer, baptism, confession of sins, a ready zeal to keep the commandment, right ordering of character…( Against Eunomius 11:5 [A.D. 382]).

 

John Chrysostom

 

Priests have received a power which God has given neither to angels nor to archangels. It was said to them: "Whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose, shall be loosed." Temporal rulers have indeed the power of binding: but they can only bind the body. Priests, in contrast, can bind with a bond which pertains to the soul itself and transcends the very heavens. Did [God] not give them all the powers of heaven? "Whose sins you shall forgive," he says, "they are forgiven them; whose sins you shall retain, they are retained." The Father has given all judgment to the Son. And now I see the Son placing all this power in the hands of men [Matt. 10:40; John 20:21-23]. They are raised to this dignity as if they were already gathered up to heaven (The Priesthood 3:5 [A.D. 387]).

 

Augustine

 

He says in a certain place, Receive the Holy Ghost; and when He had said, Receive the Holy Ghost, He subjoined immediately, Whosesoever sins ye remit, they are remitted unto them; that is, the Spirit remits them, not ye. Now the Spirit is God. God therefore remits, not ye. But what are you in regard to the Spirit? Do you not know that you are the temple of God, and the Spirit of God dwells in you? And again, Do you not know that your bodies are the temples of the Holy Ghost which is in you, which you have of God? So then God dwells in His holy temple that is in His holy faithful ones, in His Church; by them does He remit sins; because they are living temples (Sermon 49:9 [circa A.D. 400]).

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For Further Study

Essay on Confession  (Free)
Books -
7 Secrets of Confession by Vinny Flynn and How to Make a Good Confession by John A. Kane and Confession: A Little Book for the Reluctant by Msgr. Louis Gaston de Segur
CD - Lord Have Mercy - The Healing Power of Confession by Scott Hahn


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