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Author Topic: Confession and Absolution  (Read 1306 times) Average Rating: 0
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Myrrh23
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« on: December 07, 2007, 05:42:56 PM »

Hey Guys!


In the Roman Catholic Church, one can be sorrowful of a sin, but in order to be fully forgiven, you have to go to Confession. What is the EO's position on absolution of a sin? Do you HAVE to go to Confession every time you sin and even if you're truly sorrowful for it? Thanks!


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« Reply #1 on: December 07, 2007, 05:49:58 PM »

Hey Guys!


In the Roman Catholic Church, one can be sorrowful of a sin, but in order to be fully forgiven, you have to go to Confession. What is the EO's position on absolution of a sin? Do you HAVE to go to Confession every time you sin and even if you're truly sorrowful for it? Thanks!


Myrrh23 Cheesy

Repentance starts with confession to a priest. One does not have to go to confession everytime one sins, but if you have a problem with a habitual sin it must be confessed prior to Communion.  A minor sin can be serious if it is committed a lot and not taken care of spiritually.  As you know Orthodoxy treats the sin as it is an illness and acts as a hospital of sorts in bringing the sinner back from this illness.  Part of repentance in not sinning again. We all sin and we all repeat sins but when a sin becomes obsessive it is to be take seriously and in need of confession. 
« Last Edit: December 07, 2007, 05:51:32 PM by JoeS » Logged
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« Reply #2 on: November 29, 2010, 01:54:49 PM »

Hey Guys!


In the Roman Catholic Church, one can be sorrowful of a sin, but in order to be fully forgiven, you have to go to Confession. What is the EO's position on absolution of a sin? Do you HAVE to go to Confession every time you sin and even if you're truly sorrowful for it? Thanks!


Myrrh23 Cheesy
Not a response, but maintaining the Original Question.


A Latin would say that Confession is for absolution. Even if you are unable to be unattached to your sin, you know it is wrong, and you're sorry. The Church has God's authority to take your confession and in turn absolve you.

Out of the Sacrament, you can neither be certain of absolution, nor expect absolution on your own right, unless you are in a state of "Perfect Act of Contrition", or fully sorry and fully unattached to the sin (I'm sorry now, but it sure was good while it lasted). 

Is this similar to the Orthodox thinking? If not, what's the problem with this?
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« Reply #3 on: November 29, 2010, 02:59:46 PM »

Maybe this should be looked at in the context of preparing to receive Communion.

I don't see any reason why God would not forgive anyone who is truly repentant and asks for forgiveness and grace to overcome personal faults. At the same time, we are members one of another, so our sins don't just affect us and Christ said to go be reconciled to your brother. This is one reason why it is important to be in good standing with the Church.

Also, Communion can be taken to damnation and noone is truly worthy to partake. It is the responsibility of the clergy to make sure that (for the sake of the communicant) no one is recieving unto damnation, and (for the sake of Christ) Communion is not being given to someone who should not receive Communion. When a person has something that they even think might come between them and Christ, they let it out in confession, and the confessor says the prayer of absolution and let's the person know there is no reason for them to not recieve Communion, then there is no room for doubt that the Body and Blood of Christ will purify, strengthen, and nourish that person.

Just a couple of thoughts.
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Carl Kraeff (Second Chance)
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« Reply #4 on: November 29, 2010, 04:16:50 PM »

I think that that are two kinds of "confession" and "penance" in the Church, each corresponding to the relative gravity of the sin(s).

In the case of relatively minor shortcomings/sins, the communicant is not so alienated from the Lord and His Body that he must formally confess to the Lord in the presence of His priest. Thus, the normal cycle of services, prayers/fasting culminate in the Divine Liturgy's prayers before communion. Keep in mind, that one is always confessing and asking for Divine mercy. The Trisagion prayers that we constantly say contain such prayers: "O heavenly King, O Comforter, the Spirit of truth, who art in all places and fillest all things; Treasury of good things and Giver of life: Come and dwell in us and cleanse us from every stain, and save our souls, O gracious Lord...All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for thy Name's sake...Our Father, who art in heaven, hallowed be thy Name; thy kingdom come; thy will be done on earth, as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil." Not satisfied with just the Trisagion, such prayers abound and culminate in the DL pre-communion prayers: "I believe, O Lord, and I confess..." and "Of thy Mystical Supper, O Son of God.." Nonetheless, most Priests do insist that a communicant go to private confession in regular intervals to make sure that the communicant is in the right path.

In the case of serious shortcomings/sins or by a voluntary non-participation in Holy Communion, the communicant is indeed alienated from and must be reconciled to the Body. In this situation, one must confess to the Lord in the presence of the Priest.  Spiritual guidance, penance in some instances, and formal absolution would follow. And, if the communicant gets mad at a tailgating driver on the way to the DL next morning and lets fly an obscenity, I do not believe that many priests would think that this shortcoming would make the communicant unable to receive the Holy Cup that day, if he is truly sorry and is determined to curb his temper and his tongue. Indeed, a self-imposed abstinence from the Cup may be an indicator of a much greater sin--that of spiritual pride, which is of the serious kind of shortcoming.
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« Reply #5 on: November 29, 2010, 05:19:53 PM »

I think that that are two kinds of "confession" and "penance" in the Church, each corresponding to the relative gravity of the sin(s).

In the case of relatively minor shortcomings/sins, the communicant is not so alienated from the Lord and His Body that he must formally confess to the Lord in the presence of His priest. Thus, the normal cycle of services, prayers/fasting culminate in the Divine Liturgy's prayers before communion. Keep in mind, that one is always confessing and asking for Divine mercy. The Trisagion prayers that we constantly say contain such prayers: "O heavenly King, O Comforter, the Spirit of truth, who art in all places and fillest all things; Treasury of good things and Giver of life: Come and dwell in us and cleanse us from every stain, and save our souls, O gracious Lord...All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for thy Name's sake...Our Father, who art in heaven, hallowed be thy Name; thy kingdom come; thy will be done on earth, as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil." Not satisfied with just the Trisagion, such prayers abound and culminate in the DL pre-communion prayers: "I believe, O Lord, and I confess..." and "Of thy Mystical Supper, O Son of God.." Nonetheless, most Priests do insist that a communicant go to private confession in regular intervals to make sure that the communicant is in the right path.

In the case of serious shortcomings/sins or by a voluntary non-participation in Holy Communion, the communicant is indeed alienated from and must be reconciled to the Body. In this situation, one must confess to the Lord in the presence of the Priest.  Spiritual guidance, penance in some instances, and formal absolution would follow. And, if the communicant gets mad at a tailgating driver on the way to the DL next morning and lets fly an obscenity, I do not believe that many priests would think that this shortcoming would make the communicant unable to receive the Holy Cup that day, if he is truly sorry and is determined to curb his temper and his tongue. Indeed, a self-imposed abstinence from the Cup may be an indicator of a much greater sin--that of spiritual pride, which is of the serious kind of shortcoming.


Since this topic has been moved, I must popint out that my reference point is the Eastern Orthodox Divine Liturgy and practice as I have experienced it.
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