Professional Documents
Culture Documents
ON THE
HISTORY OF CONFESSION
aondon: C.
J.
so,
Eeipjig:
WELLINGTON STREET.
F. A.
BROCKHAUS.
i^efajgorfe:
A TREATISE
ON THE
HISTORY OF CONFESSION
UNTIL
IT
DEVELOPED INTO
AURICULAR CONFESSION
A.D.
121 5
BY
C.
M.
ROBERTS,
n
B.D.,
C.
J.
CLAY AND
SONS,
REES bj
PRINTED BY
J.
AND
C.
AT THE UNIVERSITY
F.
CLAY,
PRESS.
PREFACE.
TO
in
my
the
authorities in the
of
its
first
twelve
period
and
of revealing to
lesser sins,
Christians
I
rather
may
Priest
of which a
the
member of
have
evil
thoughts
the society of
theories,
based
carefully verified
facts
of history
all
all
in
subsequent ages.
204998
vi
Preface,
I
in
know
authorities has
been
so carefully observed.
With
the
the
earnest
means of giving
this subject
of the
truth
that these
assistance
labour
may
desire
of
pages
may
be
to
the
hope that
thereby be advanced.
C.
M.
R.
LIST OF BOOKS
Bellarmine.
REFERRED
TO.
Paris, 1608.
London, 1726.
Bingham.
Canones.
Gone. Laodiceni.
,,
Beveridge, 1672.
Cyprian.
Oxf. 1715.
and
Fathers
Constitutions.
Apostolic
Joannes le Preux. 1593.
Trans, by N. Marshall.
Ed. Cajetan.
1663.
,,
London.
Amsterd. 1724.
London, 171 7.
Damiani, P.
Bible Commentary.
Cassell, 1897.
Bp.
Ed. E. Burton. Oxf. 1856.
Short Hist, of England.
Ellicott,
Eusebius.
Green.
S.P.C.K.
Homilies.
Hook, Dean.
Hooker.
her Ordinances.
Walton.
S.
1876.
Oxf. 1793.
Hunt.
Lea,
Eccles. Polity.
Dr H.
Marshall, N.
Martene.
De
Maskell, \V.
Penitential Discipline.
A. C. Theo.
Antw. 1736.
Absolution.
1896.
Parker, 1844.
1849.
Origen.
Palmer,
Paris, 1512.
W.
English Ritual.
1845.
viii
to.
Pastoral Letter.
1898.
Salisbury, Bp.
Smith's Diet, of Christian Antiq. (exomologesis).
Sozomen. Eccles. Hist. Hussey. Oxf i860.
Spence, Dean.
Swete, Prof.
Tertullian.
Thorpe.
Cassell, 1896.
1896.
Leips. 1839.
Wake, ArcMjp.
Institutes of
Eng.
1719.
Wakeman, H. O.
Wheatly, C.
1840.
Ch. of England.
Common
Prayer.
1897.
Bohn, 1853.
3 edit.
London,
CHAPTER
I.
^
Auricular Confession
or Sacramental Confession
and
all
is
sins
of
its
members, from
Church
its first
as to the
and
Confession
establishment as recorded in
Holy
imposed on
those
who
all
are in
command
necessary."
Before entering upon the different phases of Confession
itself, I will
way upon
few important
matters.
It
is
well
known
on earth,
Ti^eatise on
and loosing';
and
of being as
also
'a
"^
binding
heathen or a
publican.'
Now
in
Gospel of
the
S.
Matthew^ we
read
that
after
art
conferred
on
S.
in the
following
Peter
words
"
certain
I will
shall be loosed in
heaven."
Now
knew
fathers,
the
to deter offenders
Commandments
of
God
Church,
as a Society.
Members
the History
of Confession
members of
God
Christ, children of
and inheritors of
Church,
allowed
is
as long as
they continue in that sin or
show no
desire
of
amendment
in their life
and seek
make promises
reconciliation.
By
their sin they not only deserve the wrath of God, but
they bring a scandal upon the community, in which they
God, but
at
the
All
sin
same time
is
it
Priest
sins.
he hath sinned
\n that
thing.., and the priest shall
atonement
his sin
Lev.
V.
lo.
A
it
shall
Treatise on
The
be forgiven him."
his guilt
Priest to
and provide
ofi^er.
Here
own
at his
as
their
cost.
And from
in
used at
than to rely
right before God, rather
act to gain pardon of our sins.
We
may by a thoughtful study of our Lord's direcand teaching throughout His ministry, as recorded
by the Evangelists, see that He sets aside the old formalism
of the Jews for a good and spiritual life, that we should
tions
we abhor
rely
sufficient
that
which
is
evil,
the
sacrifice
of
Christ,
as
whole
world.
the History
had the
full
of Confession
co-operation of the
Holy
Spirit
God
that
He shows by
knew
was
in
them.
He
to the ministry,
tells
"as
Him
He
could perform
the hearts of
act
He
and carried
my
salvation
we
and
Then
the
fold
of
After
S.
Peter's Confession*
"Thou
Father which
is
heaven.
in
And
Simon Barjona,
for
it
thou
art
S.
A
and whatsoever thou
Treatise on
shalt bind
in
Our
on earth
shall
shalt loose
be bound
on earth
shall
be
if
But
thy brother.
with thee one or
or
And
he
if
;
When
every
word
may
be
established.
shall
but
unto thee
failed,
witnesses
three
Church
he
if
as
if
two forms of
the
the case
is
to
The appeal is
the congregation, but to the congregation itself and the
public opinion of the Church is to be brought to bear
large.
upon the
persist
in
himself.
their
he
defy that
evil-doing, he practically
All societies are justified in
opinion
and
excommunicates
excluding
from
of membership
and a publican
own
Should
offender.
his
act.
'
still
S. Matt, xviii. 15
17.
Our Lord
immediate
ratified in
Thus
building up of His
same way
as
had
they
miracles.
We
learn from
254
same promise,
for
who
no evidence
is,
have
But there
is
were
if
to
Origen, bk.
tus vendicant
lii.
Horn,
i,
in Matt.
textu,
ridiculed.
Matthew
loose
for
fuerint,
tells
though they
this
is
well
Quoniam autem
quemadmodum
ab
i.
quoniam qui ab
eis
Origen
as
p. iii.
8
the
Treatise on
it
absurd
is
own
bound
in
him,
who
is
called a bishop."
of
power
binding and loosing, of reor
have
been understood to be
mitting
retaining, may
in the various ages of the Church, whether it was in
Whatever
is
this
members
rulers of the
much
in
is
as possible avoid,
many were
so closely that
led to
have
Church,
men this
in
make Confession of
their sins
all
( 6^0/1,0X070 uyLt6i;o/,
grievous individual
1
S. Matt.
Tertullian
iii.
The term
i^ofjuoXor^rfO'L^;'^
by
5, 6.
actus,
qui
magis Graeco
exomologesis
est,
qua delictum
de Pgenitentia, cap. 9
vocabulo exprimitur
Domino
sins.
et frequentatur,
nostro confitemur,
non quidem
Is
Deus
mitigatur
hominis disciplina
et humilificandi
the History
of Confession
is
designated in the New Testament
time to signify the whole act of confession to
with prostration and humiliation, whereby repent-
which confession
came
God
in
This meaning
also the
is
same
as
employed by
S.
made
in
a solemn confession of
before
they have
selves,
and
as unqualified to
give
it,
are forward
enough
to promise it."
What
Matthew
do
then
?
Let
we
learn
from
this
passage of S.
minds the scene
life
xiv.
thorough change of
in
future
Ante expiata
delicta,
those evil
ante exomo-
sacerdotis,
pacem putant
esse,
quam quidam
lo
Treatise on
courses,
From
in
God";
may have
future": or
unbelief of
it
on the
face of
it
they acknowledge
unbelief in
previous
Messiah.
They
the
passions,
plunging
into
immorality, neglecting
as
to
sinful
vice
and
God
pleasures
search
Baptist
the
to
of
Let us
now
consider a passage
in
the
Acts of the
curious
arts,
brought
all
their
men
Acts
books
together
and
xix. 18
20.
prevailed."
this
publicly
is
before
the
little
narrated
that
people
all
for
1 1
the
confession
then
assembled
in
was made
together
Some
had dared to
call
name
of Jesus.
felt
staggered at the effect of a
Some
trade
their
of great
new and
ought to
live.
Acts
xix. 17.
men
12
Mutual
Confession of sins
This appears
Epistle of
Treatise on
S.
be the
to
James
1
:
^'Is
drift
any
sick
among you?
let
him
of the Church
and let them pray
over him, anointing him with oil in the name of the
Lord ; and the prayer of faith shall save the sick, and
call for the elders
Lord
the
shall raise
him up
and
if
he have committed
be forgiven him.
Confess your faults
they
The effectual
one to another, that ye may be healed.
fervent prayer of a righteous man availeth much."
shall
sins,
it
put
to
the
blind
man's
It
eyes.
was
connected
The
Apostle
is
enforcing
the efficacy of the prayer of faith in afflictions, " Is any
among you afflicted? let him pray." So in sickness
the
let
sick
man
inform
the
elders
of
the
Church.
the
^
name
of the Lord.
S.
"And
James V. 14 16.
Exposition of the 39 Articles by Bishop H. Browne, p. 589.
S.
Mark
vi. 13.
The aim
and
Lord
him up."
of the apostolic anointing was bodily recovery,
shall
Bishop Browne
as
13
asserts
shall
raise
"
this
exactly corresponds
with the miraculous cures of early ages... so long as such
powers remained in the Church, it was reasonable that
be
"Confess
retained."
one
another,
your
another, that ye
Hooker
may
us
tells
on
this
sacramental
affirm
certainly
meant or spoken of in this place
words of
Romish
S.
James
"
though
it
is
who
on these
uphold the
place so
priest,
one
is
who
of absolving.
Now
one
to
New
this direction
another"
of
S.
James
" confess
your
faults
probably the
Hooker, E.
Bellarmine
De
nihil est
aliud nisi
indigetis,
illis,
faults^.
Paen. lib.
iii.
ch. iv.
confitemini homines
"Confitemini
hominibus, qui
alter
Absolutione
its
Ordinances, Vol.
11.
utrum "
p. 224.
14
The
elders of the
Treatise on
Church
are the
most
likely persons,
man. From such an one the sinner hopes not for grace
but for comfort and for guidance as to the better channel
of his thoughts.
In the
issued
1559 we read
in
^'
wrest this place, for to maintain their Auricular Confession withal, they are greatly deceived themselves and
are as
much bound
And
to them.
by
this place
as the priests
if
to pray
bound
is
to confess themselves
priests,
The
action of S.
Paul and
the
of incest,
member
of
the
Corinthian
1559,
made
commands
Church had
S.
Paul
p. 575.
the History
of Confession
15
the
who
may
He
be
bids
to
effect,
and
it
man
this
under-
woman
for
his
wickedness
must
been
have
within
for
Apostle sincere,
Mooses him and asks for
'
From
man^ "
this
in the face
we
Church exercised
twelvemonth
by
S.
the
Paul
and forgiveness
that he had for-
his restoration
considered
states
of Christ."
Paul, the
the evil of their ways and to be sincere in their repentance the Bishop and Pastors of the flock restored the
Cor.
V. 5.
^
Cor.
ii.
10.
Cor.
v. 13.
CHAPTER
Before
as
practised
II.
New
only
Him
with
moved with
to his neighbour
he cannot be true
in his repentance unless he make all the amends in his
wrong
power
so too
if
undertaking
Church
as
His
the
when
that he
And
of his express
he was enrolled a member of Christ's
would
sin
fight
in
violation
faithful
the flesh,
he commits a
soldier
a restoration to
its
privileges
On
the History
and Communion,
ledgment of
his
of Confession
he desires
Hfe.
S.
Barnabas,
"Thou
says,
God
made
to be
to
which bears
or an
Epistle
confess thy
shalt
conscience^;" as prayer
evil
alone,
his name,
and not come to
sins,
it
is
to be
is
is
Him.
Now
we
in
now
believed.
These
S.
Peter,
their
persons, that
in
his
of the then
known
world.
'^^oixoKoy'f}<Tri
crov.
Acts
R.
ii.
(^ov
We
have
Paul, with
iiri
a/xapriais
iv <tvvl5i^(Ti Trourjp^.
41.
54
details
Treatise on
Corinth^
"he
testified
We
to the
are
Jews
many
cities
that
and
when
told that
Jesus was
own
heads ;
am
clean
from hence-
We
forth I will
know also how
go unto the Gentiles."
in the case of Cornelius at Caesarea, S. Peter and after-
^^
God
hath also to
in
the- Gentiles
granted
And tradition tells us, S. James
repentance unto life^."
alone remaining in charge of the Church at Jerusalem,
that most of the Apostles made their way into distant
countries and
established
the
where.
Thus
Jew
and Gentile
in civilised places
life
and passions
would
alter their
followers
of Christ.
strict
These
morality required
converts in the early days of Christianity were at first
enrolled at once or after only a probation of two or
three days, when it was hoped that their heart would
be
moved
when they
Acts
xviii. 5, 6.
Acts
xi. i8.
spiritual
was
19
appointed.
the
to
of baptism until
rite
period of three
were then
they
God by
of the
supplications
their delinquencies
after
of
promises
amendment of
life
Now
if
we
Clement
learn
to A.D. 95
95,
we
in
He
those
writes \
of
full
early days.
"Being
good
designs, ye did with great readiness of mind and with a
religious confidence, stretch forth your hand to God
anything of
us,
but that
Him.
so
says
For
S.
Clement,
we
the
it
Holy
shall
David"',
please
Ep. to Cor. 2:
Him
'I
will
confess
better
than a
ras X^^P^^
rbv TrauTOKpcLTopa 0e6i/, lkTvovts avrbv I'Xews yeu^adai l
Trpodvfiig.
fxer
evae^ovs
TreiroLdrjo-eojs
e^eretVare
v/jlCou
tl
irpbs
dKovTet
7]IJ.dpTT.
'
S.
Clement,
Ep.
to Cor.
52:
^^
TO ^oiJLo\oyL<TdaL aVT(},
^
f^V
20
T7^eatise on
And
young bullock.'"
same
further on in the
little
Learn to be
subject, laying
This
last,
tential
to discipline-, a discipline
which consisted
in expelling
or rather from that
'
" For
we
penance."
Whenever
Fathers
the
it,
of
speak
(i)
the
necessity
of
door to a course
as the
S. Clement,
Ep. to Cor.
57:
'T/jlcTs
odv
. .
.virorayriTe
ydp
d\a^6va
/cat
roh
ttjs
irpear-
KapSias
virepiQipavov r?}?
rov XpL(TTou
iXirldos
TTJs
&fjLLvov
yovara
(KiyXidos
or
iwavXidos)
Dr Wake's
avrov.
e/c
Trans. A.D.
1693.
^
^
K6<TfJi.0Vf
ovK^TL dvpdfjLcda
e/cet,
i^ofJLo\oyi^<ra(T$ai
rj
fxeravoe'iv
rj/jids
'4tl.
ck tov
the History
him
to a healthful
to be feared, few
discipline
would
21
of Confession
practise)
that
bid
men
life,
and
ness and
had heard
mode of
become
them by the
were called
who
followers of Christ,
sacrifice
life
of righteoushad redeemed
Men
life,
no longer
to
Churches or bodies of Christians were thus established in many parts of the world at a distance from
and labours
S.
Apostles.
its
at
Note M,
Hieron. de V.
chensis Ecclesiae,
Sacerdotalem
is
given
said
to
Antioch,
reguhave visited Parthia
affairs
Tertullian,
-^
and, after
Peter
is
tenuit.
and
finally
settled at
p. 380.
Illust.
Romam
Simon
Andreas
frater hujus,
Evangelium Domini
22
Treatise on
Bartholomew^
S.
is
said to
in
The Church
of Alexandria traced
itself
to
S.
Mark,
The
which were
specially
be
to
avoided.
We
Antioch
cision,
Apostles'^ that
at
circum-
dissension
touching
great
and that the matter was referred to the Apostles
and elders
at
was
there
which
at
S.
Jerusalem.
James
They
presided.
and
we
are turned to
God
Now
its
But
been regarded by Christians as a religious centre.
the destruction of the Temple and the Holy City by
Titus
^
in the
Eiisebius,
Bap6o\o/jLa2ov
rQv dwoaroXwv va
KTJpV^dL.
^
Eusebius
iii.
To,
tjixGiv
etXrjx^Vi
'Avdp^as 5e
t7]p
imeu
Bw//as
Acts XV.
fxev^ Cos
"^KvOiau,
di]
aTroaroXuv re Kal
i]
/madrjTC^v i(f
wapddoaLS Treptex^h
'Icoolpvtjs
ry]u
Waiau,
rjv.
To);'
airaaav Kara'^V^
Trpbs
llapdiav
ovs
/cat
the History
the
of Confession
in its
The
Churches.
former
converts
surrounded by temptations not to continue steadthe new faith they had adopted.
Thus there
in
ditions
of fellowship, and
when
partaker of the
Holy Communion
and amendment
satisfied
Considering who
been brought up to worship
no shame
the
first
until
his
repentance
to indulge
and
to
vicious habits,
in
law of nature,
idols,
whom
it
was
to consider self
to
acquaintance
who
had
not
embraced
their
their
the
Christian
in
would
who
These
sins of idolatry
24
Treatise on
the
deemed
'
being
necessary.
as
excommunicated.'
Open
Anyone
or gross sins.
Confession for notorious
membership
Church
in the
guilty, he
for his
showed
he
of
their
were encouraged
own
to
make complete
accord, without
any
confession
accusation
being
for their
Thus
sin.
it
became a
the
throughout
who
sinners,
25
sins
of
Such persons
were
make
with God by mortification and almsand occasionally by confession of their sins they
their peace
giving,
xxiii. 1,15.
Clement, Ep. i ad Cor. viii. i ; xxii. i
S. Barnabas, Ep. 19: koX dta tQv xei/ocDi/ aov ipyaarj
Trans, by Dr Wake, edition 1719.
dfiapTLivp crov.
;
tQ>v
^
^
''
Dr Pusey, Gaume, p.
Dr Lea, vol. i. p. 18.
Sancti
quod unus
vives
Deo
si
Id. Lib.
custodieris
I.
ll. Mand.
Primum omnium credere
eum et timens, habe abstinentiam. Hsec
omnem nequitiam, et indue virtutem justiti^e et
i
time
mandatum
hoc.
Visio
et innocentia et
XvTpuxjLv
xlv.
est Deus...et
els
ill.
26
Treatise on
confession to
faith
and
a uniformity of
so"
The discipline of
practice was no longer maintained.
each Church, as stated above, was regulated and enforced
by the Bishop of the district, who sometimes in cases of
difficulty or
Episcopal brethren
his
which
who
is
at
falling
from any
life
gone through.
ut sanctificemini et justificemini ab omni nequitia
omni pravitate.
Hermse Pastor, Lib. ll. Mand. iii. Qui ergo mentiunUir, abnegant
Dominum, non reddentes Deo depositum quod acceperunt.
stillavit in jiistitia
et
Ib.^
Lib.
III.
animam suam
Simil.
et
vii.
Oportet
humilem animose
eum
pr?estare in
cumque perpessus
eum
fuerit
omnia quae
versa,
idque
ita, si
et
purum
esse
ab omni
opere nequissimo.
^
'
:
^iovvaio% 6
TrpoaTOLTreL.
the History
Hoiv a
of Confession
case of adultery
was
27
dealt with.
We
her
feel
o-uilt
after
much
labour on
the part of the brethren, and that then she passed the
rest of her life in penitential humiliations, and in that
solemn '^ exhomologesis" which was a part of penance in
"on
would naturally
signify
made
Church
And
that
her
confession
had
been
before the
tells us
How
Irenaius, Lib.
to
I.
cruifxa
bLa<f)dapeL(TrjS
Xovdiiadcrrjs avT<^
TroXXy
TnaTpe\pdvTOjv,
avrr] rbv
Irenaeus, Lib.
yovfjievos
ovtus
<f>
rep
rj
xp^^V
vtto
'^Treira ftera
/cat
i^aKO-
Treu-
^varos eiriaKOTros
diereXeaef
wore
els
ixev
/cat
28
Treatise on
Bellarmine^
"
exhomologesis
passages that Irenaeus used the word
to signify the confession of secret, or hidden crimes, and
that this confession
was made
to the priest,
who
appointed
what
"satisfaction
sin,
least
of that sin
for
secret
sins
sensitive offenders.
It
confession
of
"
is
was occasionally
practised
by
by Irenaeus
" he means a whole
confessions by the term
homologesis
course of penance, which was then imposed on such
sinners, and consisted of outward gestures, as of weeping,
tions
given
*"
occulto crimine,
fessione
immo
potuisset, in lib.
autem
3. c.
necessaria
Church and of
services of the
their offences,
wept
largely,
commending themselves
to
Communion.
But
this confession
of
secret sins
was
still
were not worthy to be partakers of the Holy Communion, though he himself thought the individual
conscience the best guide.
So that in his day confession
was not held as necessary before approaching the Lord's
Table.
Tertullian's
confession
^
to
views
the
as
priest
Tertullian,
tationes,
cum
which involved
penance^,
7}
to
Apolog.
castigationes et
^dos olvtov
yap
adv.
di]
Gent.
c.
censura Divina.
39
Ibidem etiam
Nam
judicii praejudicium
est, si
orationis et conventus et
quis
ita
deliquerit,
et judicatur
;
ut
summumque
exlior-
magno
futuri
a communicatione
30
Treatise on
kind, and he very clearly states that those who are guilty
of heinous sin are excluded from the communion of the
who
God
judgroent of
cut
from
off
ourselves
assembling
whatsoever.
Now
communion both
all
what we
as a part of the
together, and
learn from
Origen
to be
prayer and
in
in
passed
all
holy
refers to
in
offices
Confession
*"'If
we
have
life
made
^
Origen, Horn.
ill.
in
Lev.
v. 5
my
From
sins.'"
Si peccaverit
unum
aliquid de
pronunciet peccatum, quod peccavit.... Si quid in occulto gerimus, si quid in sermone solo vel etiam intra cogitationum secreta commisimus cuncta necesse est publican, cuncta proferri. Proferri autem
istis,
ab
diaboli
inimici
propheta
Nonne
dicit,
nostri,
"Die
et
accusatoris
effugimus.
Sic
tu prior.'
Sed
**
Iniquitatem
et
enim
et
alibi
David eodem
meam notam
feci, et
cum
dicit
*Dic
peccatum
meum non
cooperui."
the History
of Confession
these passages we see that, (i) the confession relates not A.D. 230
to that made to man but to God, as appears from the
Scriptures quoted, (ii) as far as it does involve acknowledgement of sin before man, it relates to public penance
when he states that there is a 7th remission of sin through
when
penitence,
tears
"
and
^^
the sinner
his tears
in his
Homily
very
his sin
who
priest,
11.
when
precise directions
priests
of
in his distress
Origen
public penance,
advocates
"As
advises^:
to
who
they
Origen, Horn.
ch.
iii.
4.
etmoleste imminentia,
verunt,
si
urgentur, et prope
Si
si
vomuerint, relevantur:
quidem occultant
autem ipse
modum
et retinent intra se
ita
etiam
hi,
qui pecca-
peccatum, intrinsecus
et delictum atque omnem morbi digerit causam. Tantumcircumspice diligentius, cui debeas confiteri peccatum tuum.
simul evomit
modo
cum
infirmante, flere
cum
(lente,
sciat
Treatise on
lies
crude upon
by proper evacuations
so sinners,
within
disquietude
suppress.
v/ith
the malignity
self-
minds with
fit
profit
find
them,
may
give
what may
them reason
to depend
upon
his
may
From
this
it
an approved physician."
is
appointed
in
the
various
dioceses,
illius consilio
ex quo
multa hoc
procurandum
est.
33
because
(in
should
conventu
Ecclesiae).
having spoken of
evil
who
our
sins
and
as a thick cloud
The same
before the
thy sins.'"
Father speaks of
Church ^i "Let
my
voluntary
kindred,
if
confession
they please,
imitate those
clear
crimes."
Origen, Horn. xvii. in Luc. Si enim hoc fecerimus et revelaveripeccata nostra non solum deo, sed et his qui possunt mederi
vulneribus nostris atque peccatis, delebuntur peccata nostra ab eo, qui
*
Ecce delebo ut nubem iniquitates tuas, et sicut cahginem peccata
ait
:
mus
tua.'
2
Origen, Horn.
ii.
Ps. xxxvii.
mei longe
mei accusator
dum
R.
34
Treatise on
when
confession
was
sinSj
When
taken of thus acknowledging them in public.
was done indiscriminately, it is easy to conceive what
this
yf penitentiary was
it.
these persons should resort
beforehand, what on the one hand
fit
whom
for publication,
And
Order
this for a
Common
436
good while
Prayer (Bohn),
Marshall's Peni-
Nectarius
office.
Socrates
after
the
office
penance was
Public
and
which
it
then
this
during
period
privately confessed,
in process
sins
not
widows and
destitute
people
received
Church."
many
from
alms
the
therefore at that
faithful
it
make an
should
individual confession
before
communi-
cating.
It
may
that
easily be conceived
of the Church
with grievous
when
sin, it
from the
earliest
age
56o
860
TrevTaKocrias,
Kal
Kal
ovs
TeaaapaKovra
irevrrjKOVTa,
irdpras
i)
i^opKLO-ras
d^ koX dvayvoxTras
Kal
vrr^p
ras
(pLXavdpojTrla
Tp^<f>L.
32
ajxa
X'-^'-"-^
Sm-
36
A.D. 267
Treatise on
burden of
forgiveness.
Disputes and
as judge.
mode of
enrolled as Christians
a court,
of the
all
life
of those
were brought
for
civil
courts.
who
had been
methods
after the
the
been brought
He
forward.
he had been accused, and this penance had to be performed before he should be admitted to reconciliation.
appears that the earliest account of such proceedings
the Canonical Epistle of Gregory Thaumaturgus
A.D. 267.
It
is
in
We
^
learn
II. c.
37, 58 Cotel.
37.
Wbvov wapaXa^coj/
de ov
ireicrdeiT],
yevbixevos detjrepos,
17
that,
(Tol
(rvjuTrapoPTOs'
38.
Slp
^x^'*
^^
^^
TLS (TKXrjpiJVOLTO, elirk rrj eKKXrjaiq.' iau de koI rrfs eKKXr^aias TrapaKotjar},
^(TTOj
(TOL
irapaMxov
fieravoe'Lu,
(hs
iv
iduiKbs
ttJ
KOLL
iKKXTjaig,^
TrpoaXafx^dvov.
TcXdovTjs'
dX\'
Kul
fjL7]K^Ti
avrbv
ws eOvtKOV xapaiTov'
COS
et
x/3(crrtai'6v
5^
^otuXolto
37
if
he
still
against
be
continue, as
much
went the
rigours imposed
The treatment
It
is
in case of
generally recognized
first
as
apostasy,"*
a historical
fact^
emperor who
to
that
crush
attempted
out the Christian religion by a general persecution of
its
told unfavourably
Its
slack in
on the Church.
i.
pp. 96, 97.
Cyprian, de Lapsis, 5 Ad prima statim verba minantis inimici
maximus fratrum numerus fidem suam prodidit nee prostratus est perse-
cutionis
Quid oro
250
38
Origen
in the
Treatise on
spirit
which had
and
forum
in every city
some induced by
some by a wish to
some by dread of
friends
and kindred
retain
offices
tortures,
fear of confiscation,
in the
public service,
some by the
entreaties
of
as if
S.
it
seemed, says
Cyprian,
they had long been eager to find an opportunity of dis-
owning
their
faith.
The
persecution
was
especially
The chief object
directed against the bishops and clergy.
however was not to inflict death on the Christians but
to force
them
to a recantation
with
The
this
year; for at the end of the year 251, Decius was killed
in battle with the Goths.
inauditum, quid novum venerat ut velut incognitis, atque inopinatis
rebus exortis, Christi sacramentum temeritate prsecipiti solveretur ? etc.
Cyprian, de Lapsis, 7: Ac multis proprius interitus satis non fuit:
hortamentis mutuis, sin exitum suum populus impulsus est; mors
invicem
^
mundana
miscere,
est.
ut cseteri
Cyprian,
it
his flock
but after two years, his labours for this purpose were
interrupted by the persecution under Decius. The heathen
called
Mibellatics,'
persuaded
iFrom
their
a natural
blood
for
feeling of respect
for
who
those
shed
had been
the
faith, martyrs
allowed,
perhaps as early as the middle of the 2nd century, to
recommend for favourable consideration the cases of
persons
the
in such
person
number of
ecclesiastical
censure.
Tickets
named
in
them, but
for
an
in-
others
communication with
his
I.
p.
116.
40
latics as
to
Ti^eatise on
communion, and
be allowed to hope
of
penance.
Certain lapsed persons had obtained from martyrs or
confessors letters for their restitution to Church fellowship
as
anything more.
Cyprian protests against the notion that
such men's sins are pardoned before they had gone
by
who
dominus misereri
potest.
Nemo
Veniam
se fallat,
nemo
it,
se decipiat solus
commissa
sunt, solus potest ille largiri, qui peccata nostra portavit, qui pro nobis
Deo esse non
doluit, quem Deus tradidit pro peccatis nostris.
Homo
spem habet
in homine.
Dominus orandus
negantem negare
est,
se dixit, qui
would
only
add
to
other
his
misfortune
41
the
curse
ment from
S.
the Father."
commends
Cyprian
confession
where
'
apostasy,'
although
^"How much
it
the
practice
was
only
never
really
there
more doth
an
of
voluntary
of
intention
occurred
in
fact.
even
the
smallest
wound
In three of
inflicted
it
is
their
by
written
'
God
S.
Cyprian describes
'
'
exomologesis
as a
public be-
^
Cyprian, de Lapsis, 23 Denique quanto et fide majores, et
timore meliores sunt, qui quamvis nullo sacrificii aut libelli facinore
:
deridetur.'
^
Cyprian, Ep. 18
20.
42
Treatise on
who
had
been
^
Albaspinaeus
less
guilty
than
others,
upon which
their
and the
burthen
of
having
offended
God by
their
thoughts.
confessors,
them
shall
to the
We
*^
pacem
dari.
(presbyteri) contra Evangelii legem, contra vestram quoque.honorificam petitionem, ante aciam poenitentiam, ante exhomologesin
gravissimi atque extremi delicti factam, ante manum ab Episcopo et
clero in poenitentiam impositam, offerre lapsis pacem et Eucharistiam
Illi
Qui
ederit
were readmitted
To
the
to
same
" For
if
in
effect
who had
43
he writes to
his lay-brethren
who
faith.
which
necessary
is all
this, in
his clergy ;
the case of these
sins."
We
which
chiefly
employed the
discipline
of the
first
three centuries.
Summary
We
during
^
this
Cyprian,
iis
qui
pacem petebant.
Nam
illi
ab episcopo
et clero
manus
omnia
et
x<
quanto magis in
moderate secundum
fuerit imposita:
.1
44
to
Redeemer.
if
After
being enrolled
as
members of
the
Church,
and the Church gained knowledge of
public condemnation or by self-accusation
sin,
it,
either after
to the bishop
or chief pastors of the Church, they were required to
make a solemn confession before the congregation, provided their so doing would not render them liable to
death
to
these sought
whom they
could unburden their conscience and receive advice, even
when their irregularity of thought and action did not
deserve the weighty censure of the Church.
CHAPTER
Early
in the
III.
who
it is
wholesome
it
was merely a
exercise.
and
our heart,
i.e,
God, we may
and to such
us penance, that if
we
life
cleanse
if
is
denied by
Him, who
^
Dr Lea, Auricular Confession and Indulgences, Vol. I. p. 176.
*Deinde per confessionem peccatum suum sacerdoti manifestans nitens
in contrarium,
mieri, Tract,
^
Pal-
Lactantius, iv. 17: Volens enim vitse ac saluti nostree pro seterna
ilia circumcisione proposuit,
si
cor
nudaverimus,
id
est,
si
satis
Deo
46
man
not as
Treatise on
heart."
S.
a.d.
251
355,
directs his
among monastic
for
supposing
it
the beginning
of habitual confession
where there
orders,
it
are
many grounds
of the Church.
In Athanasius' account^ of the death of Anthony
is no allusion to a
previous confession, and we may
there
fairly
about
should
sins
Basil
be openly acknowledged before the congregation.
and
resort
should
of
doubts
that
in
directs
cases
difficulty
be had to a
priest.
The
regulations to be observed
show
subjected
to
public
" such
penance
"
and
''
who were
persons
as
stood
xlvi.
same
guilty of the
47
sins,
all
recommended
tentiary
to him.
after the
Some of such
sins
^The
Fathers
made of
should be
adulteresses, and
anyhow
the guilt of
who
convicted,
occasion of death
not
did
lest
to
a civil
in
court, but
The
It
may
of the
stations in
Church of penitents.
different
S.
Basil,
i^ayopVOij(Tas
Ep.
5t'
CXCIX.
evXa^etaVj
K\ev(Tav ol irar^pes
tj/jlcov,
tva
biroiaovv
jultj
rrjs fxeTavolas.
yvualKas
/cat
ovk
for
br^fiocneveiv
fjiotxevdeiaas
iXeyxop-^vas,
who
down by
XPV 5^
Bijpq,
(jopccrjULevr}
TTjS
IxerdvoLaV
rois iropve^jovdLV^
i]
i7riTLfM7}ais'
T(^ irpUTq)
Tip
Tplrtp
fMerd
avToiis rrj
els
rrjs
A.D. 370
48
Treatise on
first
whole
service,
penance';
with the faithful whilst they communicated, but might
not themselves partake with them."
And this has been
privileges
About
A.D.
S.
360,
(q.
229) ''whether
for-
be
fessio
^
all
Iniquitati
alia nulla
medicina
nisi
con-
ad Deum.
Basil,
Reg. brev.
Et
Qn. 229.
tract.
xpy]
ras
dir'qyopeviJiha'i
e^ayope^cLV irdaiv,
Ans.
tj
irpd^eLS
ToiJTCov
'0 d^\o)v
dWd
BepaTreias.
i^ofjLoXoyrjcrao-daL
'
AvayKotov
pioiv
oi
Ans.
Qn. 288.
dveiraKJXWTOTepoV
r}
el
trddiv
Tiaiv;
rdv
afMapr'/jfiaTa,
jULvarr}-
the History
to
whom?"
and he
49
of Confession
"it
necessary to confess
There
to those entrusted with the oracles of God."
replies
them
would have been no necessity
is
Monks
Anthony,
are directed
by a
things
forbidden, or
prayer
or
rule,
similar
to
to tell to the
that
luke-warmness
of
'thought of
in
ordinary life,'
"
may be cured
and
also
in
"on
to
Confession
in
was
at this time
use.
who
own
of his
sins, as
his
by
specimen of the change that is in his mind towards that
which is good, will deserve lighter correction," alluding
to the well established rule that voluntary confession was
allowed to mitigate the subsequent penance
and in
;
all
as if
he
commended
Smith's Dictionaiy of
Christian
Antiquities
i^aydpevaiv
opfxrjs 7ei/^0'^ai
rijs
twv
the custom
ajuapTias
op/jLrjo-as,
yJkv
&c.
yap
it
'
exomologesis.'
d(f>
eavTov irpbs
5c' oUeias
aiurf rb Karadei^aadaL
fjdr) rijs
eTTLTL/JLiOLS.
370
50
Treatise on
his
be sufficient
it w^ill
A.D. 382
He
member from
oflF
the
speaks of the honour the Holy Spirit has vouchand of the power which God has
on earth
on earth,
shall loose
^
Gregory
(y<pTpL^6iuivos
Tip
of
^^'That
be loosed in heaven.
shall
5t'
vcpaipiaeuis Xavdavovcrrjs
lepei (f)avpdo(jaSi
TTju dppcoaTLap.
S.
XuTTttS,
b.u
d^rj
nvd
TrXrjpdbjUiaros.
^
S.
Karoj
ol
ravra
Kal
Aecnrdrrj^ /3ej8ato?.
e^ovalav ;^Q,v
yap
Slv,
/jlt]
tl
6.vu3
ill. 5
rj
/cat
aTrep
tlJop
irdaav avroh
hu ipydaoovTai
dovXcov
rrjv
yuibfXTju
ovpavLov ebwKev
Ei yap ov buvaraL
5l
'EKKXrjaias irepLKO^I/aL
tt)s
yap dXX
(prjaiv,
Kparijre, KeKpaTrjvTaL
tG}v ovpapQp, edv
Qebs
18:
III.
rod
(Sp
dv
^acnXeiap
jjlt]
rpibywv
aapKa tov Kvpiov, Kal to af/xa avTov ttlpcop, iK^^^XrjTai ttjs alwpiov
^0)7js, irdpTa bk raura bi
CT^pov fxkv oibepos, fxbvop be bid tup dyUop
TT]v
iKeipcjv
iKTbSy
7)
iwLTeXe'iTai
TO
TTJS
CTecpoPiav Tvx^tp;
x^'-P^^i
ycippTjs
'^^*'
"^^^
K(pvyTp
iepecas
X^7W
bvpifiaeTaL
TrOp,
ttws
dp
^ tQp
tls,
toijtojv
diroKeLpL^pcop
what
is
above
on
by
Priests, the
whom
are administered,
brink
souls,
destruction
inflicting
punishment, and
milder
others
the
upon some
from
keeping
falling.
not only by doctrine and instruction, but by the
for by them we are
assistance of their prayers
regene-
And
this
S.
ill.
KOL airbWvcrdaL fiiWovaav ttjv xJ/uxv^ TroWaKis eawaav, tois fxev irpao-
repav
ttjv
eixireaeiv,
ov
^OTjOelu.
Ov yap orav
r<p
(Tvyx^p^'f^v exovcTLV
2
tQv
dvayevvuxn
jxbvov,
dWd
dpxw
Kal rcf
aXXd Kal rd
OLcpivres
8l'
//era
edx^t^
raura
i^ovaiav dfiapT-qfxaTa.
(TvvdovXojv
42
52
Treatise on
Tell
and
Me
free thee
And
Be the judgment-seat
the thoughts of conscience.
unwitnessed.
Let God alone see thee confessing, who
in
Holy Communion 2.
"If we do
command we may
own
at
conscience,
that
fearful
confession to
2.
M.
God
alone' that
Hooker, bk.
vi.
p.
it is
52.
c. ill.
Note
Marshall's
irir\7)iJiix\'qix^vujv
OpOLTO} fxdvOS
t]
d/JLdprvpou
e^^racrts,
^aro)
rb
diKacTTrjpLOP,
Geos
^0/ULO\oyOVfMPOV.
Trapprjaias (pd^y^aadai.
"IcracrLv
ol
rrj lepq.
ra^TT) Kal
rj ^vXV (Twe^evyixiva
fxeixvyjfxevoL
to Xeyd/xevov.
Aib
T(f>
rbv
<f>opp6v.
53
S.
to
God,
upholds
before
or
priest
Confession
God
to
congregation, certainly
the chief essential for
as
the sinner.
writes
unto
sins
God
and by
be justified,
wilt
this
confess
those wicked
among
by
who
persons
increase
their
guilt
innocence
pretended
innocence and by justifying themselves are the more
burthened." The same instruction is given us in the
"If we
we
we
faithful
is
From
these words
we may
all
safely
unrighteousness."
conclude that it is
^
S. Chrysostom in Ep. ad Hebrseos Horn. xxxi. n. 3, quoted by
Bingham, bk. xvili. ch. in. 2, and by Dr Lea, Vol. i. p. 180: 0^
X^7w (soi, 'l^Kirofxirevaov cavrbv, ou8^ irapa tols aXXots KaTr)y6p7)(Tov, dWci
'
Treideadai
bbbv
<Tov.
<tv/j,^ov\ij(ji}
'Etti
t<^ 7rpo(f)rjTr]
X^yovn' AiroKaXvxpov
afJLapTrjfJiaTa, euxb/nevos, el
d^lov iXerjdrjvaL.
""Av
^XV^
Kal
/nr]
777
'^^ d/aaprTy/xara
cTri
diTjpcKQs ev rrj
fjLvrj/arjj
ovdiTrore
S.
Ambrose de
justificando
Solvit
^
plus
Paen.
ingraves.
11.
Si
6:
vis
Ne
glorieris,
justificari,
quasi innocens ne te
fatere
delictum tuum.
38c
54
Treatise
07t
confession to
to cleanse,
directed by S.
to men.
The manner
in
to forgive and
sinner,
and
is
allusion to confession
which he comments on
S.
Peter's
Thus\ "Let
tears
afraid to confess
without alarm
which one
guilt
is
tears
Do
fault
with tears."
And
applying
"I
find
S.
Ambrose on Luke,
quod pudor
Lachrymae
est
voce
sine
selected
by
of discipline
confiteri.
horrore culpam
loquuntur;
lachrymae
crimen
sine
et
merentur
^
90.
culpam tuam.
^
S. Ambrose, Lib.
venio quod
fleverit,
x. 88
Lachrymas
Non
non
Paen.
ill.
ch.
qu.
8:
ill.
distinctio
in-
lego.
also
by
" Si vis
sium, qui libro secundo de paenitentia capite sexto, sic ait
nexus
verecunda
fatere
delictum
criminum
tuum
solvit
enim
justificari,
:
refers to those
55
Ambrose
writes that
"very many
And
so
thou
art
hid?"
Basil
discipline of the
informs us that
Eastern Church
in his
it
Greek Church.
all
confessed
suorum
ut
embescas
pudeat
homini,
te
"
et
cum
plicationis revocantur
quem
Deum
pudore
rogare,
et capite
qui
lateas, confiteri?"
decimo
A
commenced. This
Treatise on
fact
quoted by Palmer^ in
is
his
Origines
confession to
with
my
where no eye
heart,
Thee
for
alone
'who
need not
sees
declare
groanings unto
seest in secret.'
many words
my
make
to
confession, the
the
ordinary
us
''Among
and
prayer
make
confession to
At
God.
last
they
and
rise
from their
one heart
raise the
Psalm of Confession
Lord."
The same
author,
Dr
Swete,
I.
tells
p. 240.
v i/jLavT(^ (hpvbixevos.
i^ofMoKdyrjCLU'
dirrjpKovv
ojULfMa
ixijujv^
Ovde yap
yap
oi
^ddovs ^pvxv^
jjLaKpCov
fxoL
a^ rbv Qebv
dvaireixirbixevoi. ddvp/jLoi.
34, 35.
57
sin
life.
The
pentance
ofi^ence, let
About
God."
we meet with
three forms of
period
in more or less frequent use
conconfession
voluntary
fession to God, to the congregation gathered in the
this
Church, and to
S.
Ambrose
^
dicat
fuerint, et
some
other
holy
eorum peccata,
aliquis
or
priest
si
Omnes
paenitentiam
agendum secundum
man.
them 2.
et
tempus ad paenitentiam
munionem recipientur.
2
Et nos ergo non erubescamus
S. Ambrose de Paen. bk. ll. ch. 5
fateri Domino peccata nostra.
id. ch. 53: Novit omnia Dominus sed expectat vocem tuam; non ut
:
91
Hoc
Deo
supplices, ut
58
Treatise on
sincerely seek
points out the weighty nature of its censure, and endeavours to persuade penitents to lay aside a feeling of shame
in
making their confession in the Church, whereby they
may obtain the prayers of the brethen in their behalf.
He
the Sacrament, which removes the sin, so that he considered that a due receiving of the Holy Communion
sinner
those
to
sin
had procured
for
showed the
that ^he
At
him.
greatest
the
sympathy
who
him,
intercede for
advise
them
to practise
God and
patrocinium
tibi
quod pudori
Paulinus,
gaudentibus
Ambros.
Vita S.
et flens
cum
flentibus
ch.
;
si
39:
quidem quotiescumque
illi
cum
aliquis
illi
confitebatur, nulli
nisi
Domino
soli,
apud
quem
apud homines.
the History
he
does
neither
of Confession
presume to
59
any form
pronounce
of
has confided
his
future conduct.
one holding
God
reconciliation to
women
it
from Communion
When
A.D. 381
^
S.
Nectarius
397
Ambrose de
Paen. lib.
paenitentia, quae
psenitere peccati
2
tamen publice
Canon, cxcix.
TVTO.
EiV6re
irpoaraxOeiffa
IkTijlp,
di]
yvv-q tls
irapa
lib. Vli.
twv
tovtov
tovtov x^P^" ^^
iKK\7](7Las
nam
16:
baptisma,
ita
ilia
quoted on
ch.
unum
'E*/
graviorum.
p. 47.
5^
ri; Kwi/o-raz/rtj/ou-
v^pi(Tfji^pr}s.
rod irpea^vr^pov
'^V KK\7](Tig,
agitur;
34,
si
quia sicut
S. Basil, Epist.
7r6Xei
Nam
ch. 95:
li.
una
by the Canons.
'E0'
(^
'^eylaTTf
vrjO-Teveiv,
ah
TrpoarjyyeiKej
Kai
top
Qebu
dia^oXr}
390
6o
Treatise on
owing
of Nectarius.
^As long
crimes did
for
secondly, the
God
Church
Church;
whereupon,
fifthly,
then
during
the
first
four
idolatry or heresy,
(i)
^AiropCbv
5^
Ti
xp?7(ratro
ws
Slp
avT(f
avveideir)
centuries
(ii)
rep
homicide, and
(TvjuL^e^rjKdTi
Pusey,
Gaume,
(iii)
'NeKrapios,
unchastity
a.(f>d\TO
ttJs
kol
da^peiv
8vuaiTo,
Dr
p. xlviii.
p. 43.
KOLvwvelv
rCiv
ix\}(jTy]piuiv^
the History
6i
of Confession
ourselves.
Summary
during
Up
the
after they
to
membership
at first consisted in
making
through
amendment might
prayers
of
the
be
realized
and
then
after
the
some
relief
from
this
unpleasant duty.
Thus
there arose
395
62
a
either
priest
the
in
first
discreet
instance,
and of a
step
the
privileges of
full
undesirable
thought
prayers
of the
manifest,
the
to
penitent
Such
membership.
real
sinner was
offender
sins as
it
to
was
confess
and
an ease to their
distress in finding
some one
in
whom
more
to
themselves
notorious
sins
still
demanded
truly
awakened would
own
anxiety and to
CHAPTER
to
Confession
God followed
IV.
and
S.
as a
part of penitence,
sufficient to atone
for it."
S.
at
all
imply any necessity
and thus expresses himself,
any man
2
"What have I to do with men, that they should hear
my confessions, as if they would cure me of all my
"
for confession to
distresses
^
si
levia
ad haec
sufficeret.
2
64
Treatise on
"Be
confessedst
the
employs
healing
knife,
tribulation.
by
rebuking
the
all
consult,
confess
foul
now
But
healed."
"
S.
who
Bellarmine de Paen.
lib.
"
inquit
Non
"antequam
confitentis
Idem
ni. cap. 9:
esto
heals by tribulation
omnia
the sponge
(sanctus Augustinus)
" Tristis
esse confitenda
confitearis, confessus
conscientia
as
exulta;
jam
sanaberis.
saniem
Tu
fessione, et defluat
agnosce medici
omnis
sicut ex
ita,
S.
fitentur,
manum.
jam
quam
omnia peccata
Augustine, Sermon 181 on
confitere,
exeat
in
con-
exulta,
judice Augustino,
nostra.'
sanies,
Sin, ch. 6:
Debita se habere confitetur quae relaxentur. Qui non connon ideo non habent sed ideo eis non relaxabuntur. Confessio
nos sanat,
lacrymae non
fictae
cum
non possumus
which
infirmity,
for
65
and contrasts
cation.
And
that
to his time,
up
similar passages he
many
such
but
sins,
in
is
a witness
as
subjected
man
to
penitential
discipline.
to
have spent
his
own
last
He was wont
last
illness.
sed
ilia sola,
non
facit
bonae
fidei et
^
S. Augustine, de Symb. ad Catech., Migne XL. p. 636: Propter
omnia peccata Baptismus inventus est; propter levia, sine quibus esse
non possumus, oratio inventa. Quid habet oratio? " Dimitte nobis
debita nostra,
sicut
et
nos
dimittimus
debitoribus
nostris"
semel
Nam
66
Treatise on
when
except
and
his
time
that
all
they
neither
nor
read
spoke
to
him.
Augustine exhorts those who have corrupted themwith the sin of incontinency in these words ^: "You
S.
selves
who
of
its
saying 'I
by
let
repent before
my own
within
my
And
prayers.
heart,
For
sincerity.'
God
at this
will pardon
me, as knowing
would in vain
He regarded the
a few years of S. Augustine's death.
prayers of the Church to be necessary for the pardon of
the sinner, but
Leo determined
Leo thought
without them would be quite as effectual.
end
to
it well
to
an
confession
before
public
put
entirely
^
S.
Sent. bk.
v. dist.
maculastis,
meo
ago.
Ergo
datae
Ecclesise
Christi?
Dei?
Frustramus
Ergo
Evangelium?
ille
negat?
Frustramus
verba
made
commanded
67
repentance,
humiliation.
who is
And
from
deterred
has
penance by
true
fear
of
God alone.
The iniquity
rise
S. Augustine
on Ps.
xxxiii. ii
Sed
dicit aliquis,
Quomodo ad
eum accedo?
Quomodo?
poenitentia
2
poenitentiam agere.
tuus non erubescet.
autem
facit te
accedere ad
Deum.
s 2
The History of
68
Confessto7t
who
is
ashamed to
men,
to
have
recourse
Lord, from whom nothing is hidden.
Confession to the Priest as an alternative seems to be
to the
unknown
orders the
to him.
In
his
young monk
to reveal to
some
older one
all
the evil thoughts that arise in his mind and take counsel
with him how to avoid the snares of the enemy, but
this has
is
A.D. 430
^
Hilary of Aries was accustomed during Lent to
preach for four hours at a time and excite the fears of
S.
groanings,
the imposition
About
companions.
Dr
Lea, Vol.
i.
non
desinas.
p. 182.
CHAPTER
Sins confessed
to
in
Leo was
the
first
by express authority
It
Discipline.
the Church,
made
appears
confession were
V.
that
sometimes
private
sins^
Leo understood
secret
after
publicly declared
and
all
read
Bishops
when Pope
p. 33.
singulorum peccatorum genere, libello scripta professio publice recitetur; cum reatus conscientiarum sufficiat solis sacerdotibus indicari
secreta.
laudabilis, quae
babilis consuetudo,
dum
aut
erubescunt aut metuunt inimicis suis sua facta reserari, quibus possint
Sufiftcit enim ilia confessio quae primum
percelli.
tunc etiam sacerdoti, qui pro delictis poenitentium precator
legum constitutione
Deo
ofifertur,
accedit.
si
70
Ti^eatise on
made
Leo
in his letter
of public humiliation.
He directs them to discontinue
the usage which then apparently obtained of publishing
out of a writing the nature of such crimes as had been
privately confessed,
to the Priest was,
and
in
that, because
his
opinion,
private confession
sufficient
to
the
yet because the sins of all are not of this kind that they,
ask for penance, fear not their being published, let
who
who draweth
For then
to
at length
penance,
confessing be not published in the ears of the people.
^He thus disapproves of publishing the sins of peni-
tents
public penance.
that public confession,
either
n.
--.
^4te
History of Confession
71
in the case
Church
this constitution
by
was
Priest
The
Leo, because some sins were unfit for publiwould not allow that any should be made known,
whereas the practice of the Ancient Church had been
Church.
cation,
that
all
sins
in
the
instance should
first
be privately
be
to
reserved
in
silence
of the
cession
Dom.
congregation.
God would
to
And
serve
all
if
the
sin in the
Priest's
purposes,
the
inter-
prayers
72
Treatise on
of
The
no account.
or
little
the
of
prayers
Church have
the
and
sufficient.
A.D. 470
and
S.
the
in
we
evidence
authentic
first
stationed
Churches,
this
have
provision
of confessors
Rome
in
attributis
Sozomen,
MDCLXVlli)
illi
as to the
basilicis
itself
lib.
Illic
vii.
enim
bus, exclusi a
copiam praebebant.
communione sacrorum
in
in quo
jam missarum solemniinitiatis praeberi mos est, cum
:
Peractisque
quae
terram abjiciunt.
Tum
Episcopus cum
et
lacrymis ex adverse occurrens, pariter ipse humi provolvitur
universa Ecclesiae multitude simul confitens, lacrymis perfunditur.
Posthaec vero primus exsurgit Episcopus, ac prostrates erigit factaque
:
ut
decet
dimittit,
precatione
Tovpytas,
peccatoribus
poenitentiam
agentibus,
eos
etc.
'Ej/^a5e
KaTTjc/^eTs,
pro
7ap
Kul
fjLT]
oiovel
Trevdovvres'
ijdr)
de
irXrjpojdeiarjs
ovrwV earaai
rrjs
dk
y2>
way
us
that
with the Faithful, they, the Penitents, prostrate themselves with sighs and groans upon the ground ;
the
them
meets
Bishop
them
joins with
first
rises
after
and
in
this
in
them
their
mourning
who
raises those
to
God
for
and
penitent
every man of
them for himself in private mortifies himself with all
manner of austerities, as he is directed by the Bishop,
then
sinners, he
when
as
were,
it
is
him
his
cancelled,
is
finished
sin
is
CTTt
piiTTovcn
yrjs
iKKXrjaias
wXtjOos
BaKpTuo3v
ewicrKoiros i^avicrraTaL,
TjjULapTTjKOTCov
'AvrnrpoawTTOs d^
rod iddcpovs iriirTei'
ifXTTLirXcLTaL.
/jLera/uLeXov/x^vwu
diroxVi 1 erepoLS
rirax^v
oh
T6
ev^a./nevoSj
tj
/jlctcl
tovto
dTroir^fnreL.
vrj^relaLS,
tj
iiriffKOiros
rj
5e,
irpoarjKev virep
Kad'
dXovcrtaiSy
ttjs
TrpQros
rj
eavrou
Se
idecrjuLaTUjv
eiricTKOiros'
aiiv
dedaKpvjuL^vos
(T<pds.
rri
ttju
'Pcj/JLaioju.
74
Treatise
07i
"This
5th century."
The
one of
its
members,
of
sin.
It
also
showed a
Church.
But
^
c.
in
Socrates,
see p.
16.
Hist.
:
59)
/Jieravoias irepLeKelv
'A</>
06 Nauartaj/ot
AckLov
dLOjyfjLi^
Eccles.
'Ttto
j8a7rri(r/xa
i^ofJLoXoyCjvTaL
iirl T7]v
TrraiVa^res,
iKKXrjaiav
alriav
Tota^Trjv.
/jlt}
iirl ttjs
iirl
ajxaprrifxaTa.
(tv/jl^olvtos.
irpea^vripi^'
/cat
ry
iirl
rod
wpo^XrjdipTOS
OSros
to^tov
irpea^vr^pov
TTjS /JLeravoias
5t'
KOLVojvrjaat
ra
lib.
rhv
irpea^vT^povs
rrjs
TO
5e
iv
rah
eiri
as
the History
of Confession
75
we
which constitution of
time
that
the
to
remained
has
his
present.
in
force
admitted
Nectarius
from
all
to
answer
for
it
to
God
and their
it
own
consciences.
for
and that
of the
own
their
consciences.
undergone, even
XV
'"'V^
iavTTJs Karrjybpet.
diaKOJ/os.
TovTo
irapecTKe^iaae.
iirl
ry
*H
fMeravoias a^Lov.
"EXe7e yap^
5^ yvvij
u)S
rbv
XexB^v,
Tapaxv
etr]
/jl^v
rrj bfxoKoylq,
irpo^alvovcra,
Kal
aWo
TTToXafJia
biaKovov
r-^s
'E/c/cXT^crtas
TjyauoLKTOvv
yap
eKTreaelv
ov fxbvov
Trpov^ipTjaev.
Tis TTJs
blbojdL
Ne/crapto),
(TvyxioprjcreL 5^
TrepieXcTu
^Kaarov,
ry
fxkv
idiij)
rbv
ewl
(TvveidbTL
r^j
tQv
fieravoia^
irpeff^vrepov'
jxvctttiplwv /jlct^x^'-^'
76
known was
whom
that those,
sin.
A.D. 529
In
the
Rule
of
Benedict
2,
private
confession
is
to cure
of the
God
as the
The very
true repentance and to obtain pardon for sin.
act of confession to God, in his opinion, cures the soul.
Man
in
his
time
still
dealt
directly
with
God, and
required no intermediary.
1
*
3
Dr
Reg.
i.
p. 184.
DrLea, Vol.
i.
p. 181.
lib. I.
cap. 3.
CHAPTER
VI.
Penitentiah.
it
It appears that towards the end of the 6th century A.D. 580
desirable to establish a systematic form of
was found
'
'
directions
the
From
we
Penitentials
twice
when
the
was made
while
Greek
sitting
making
his
^
Lingard, Anglo-Saxon Church, I. 334: By the word 'Penitential'
was understood a set of regulations made for the guidance of Confessors,
that in the imposition of penance they might act according to the spirit
of the ancient canons, when they could no longer enforce them accord-
for
sufficient to
its
the use of
ensure
its
English Church.
the
adoption
among
its
was
fasting.
y8
Spirit's aid to
Holy
Treatise on
move
the
completely
as to the details
at the end,
when
a prayer
man
to
unburden
and motives of
his soul
his sin,
and
obtain
The
The
Greek Church
mode
the
"He who
in
which
comes
confessions
to confess
ought
were
to
then
make
who was
we learn
received.
three incli-
of penance, the
women were
men had
veiled;
their heads
The
filthier
more
beautiful.
The
tents
to
following prayers^ and details at receiving penipenance and at hearing their confession are
1
the
History of Confession
79
translated
tential of
Archbishop of Canterbury.
The
Priest
offered
up a prayer
"
Penitent.
before
Lord
men, who beholdest all
Who
have
all
to be saved
do thou,
my
most merciful
intercession
Hear me therefore,
Lord, according to the multitude
of thy mercies, though I have sinned against thee, and
receive the confession of thy servant, who is now before
thee,
and whatsoever
guilt
he
may have
contracted either
we
for
it
thy holy name, to whom with the Father and the Holy
Ghost, be all praise and honour, now and ever."
It
arguas me,
et
Psalmum
24,
Ad
te
Domine
levavi
8o
was the
earliest
John was
first
of Canons
collection
The
Treatise on
in strong
Penitential^ in the
Edit.
clesise.
modus.
annos, commorandi uno loco, nisi unius diei et noctis (spatio), interdicta erat licentia, excepta infirmitatis causa vel causa prsecipuse
festivitatis.
'
been buried: both Theodore and Ecgbert say "it is lawful for women
to receive the Eucharist under a black veil, as Basil commanded."
^
Joh. Jejunator, Libellus Poenitentialis, Morini Tract, de Poenit.
non
sunt, nisi
quod
si
secundum
Deum
quod eos a
them.
They may
however
still
as lector
officiate
and
earlier
Pen.
Marshall's
Disc.
No.
Appendix,
iv.
202.
p.
Constit.
Apostol. bk. VIII. ch. IX. Cotelerius: UavTOKparop dee aidjvie, dicnrora
rC3v oXcov, KTicTTa /cat irp^ravL tu>v iravTiav' 6 rbv dvdpcoirov Koaixov KoajuLOP
di/adei^as
rb
^p
avrbv
cos
iud^afjLOJS,
\oyLK6p'
/cat
iocrre
rods
iiri
/cat
/ce/cXt/c6cras
avrbp dirb
ttjs
68ov avrov
rrjs
^Tjp.
ypaTrrbu,
virodrjKrjv
irpbs
8o^s irpbs
crot
avx^voL,
/SoiyXet
aTroaTp^xJ/aL
afxaprbpTL
ttjp
iroprjpds,
/cat
irdpras dpOpui-
rbp KaTa(pay6PTa rbp ^iop avrov dcnbrojs, irarpiKoh airXdyxvoLS, Bid rrjP
jxerdpoiap' avrbs /cat pvp irpocrde^aL ru)P iKerQp aov rijp fMerdypojcnp' otl
Aci5/)te,
vToarrjaerai
on
irapd
idp yap
<Jol 6
dpofjiias
iXacr/Jibs
icrrr
rov Qeov
/cat
aojrijpos tj/jlQp'
alQpas.
bidKOPOs Xeyircj'
5t'
TraparTjprjar],
K^pie,
/cat
diroKardarrjcrop
rLjurj,
ay iip
dfi-qp.
diroX^eade
ol
ip
fxerapoit^,
Kai
irpoa-ridiroj'
rov Qeov bid rov Xpiarov avrov, irdpres avpropcos rbp Qebp bid rov Xptarov
avrov 7rapaKaXi(TU}/j,ep.
R.
82
according to
live
Treatise on
thy
becomes
as
will,
reasonable
creature, and after he had sinned didst extend thy goodness towards him to lead him to repentance ; Thou,
who
desirest
wouldest
way and
live,
now
unto thee
in peni-
thee
[extend
it,
;
But there
therefore,
mercy
we
earnestly beg, to
to the bosom of thy
them
restore
is
whom,
in
it,
When
it
was
finished,
Amen."
Deacon
the
"
proclaimed,
"
God
through
Explicit directions^
^
are
his
in the
number of
the
Son, Christ."
too,
ioi.
Morinus,
De
the History
of Confession
83
his sins.
Then
the priest
After this he
Lord's Prayer.
his sins.
me
Then
"Tell
of."
is
to question
knows the
him as to
thought
intended to lead the penitent to confess fully his sins
ending thus, "May all things be done in pure confession
:
to the
and
me
whosoever confesses
confess
before
my
Father,
before
bless
thee
in
cum
in spe misericordiae
Then
non
est indulgentia.
course of penitents.
62
84
The Greek
habitual confession of
common
but refer to
infirmities
is
there in these
that one
daily confess
may
absolved.
Penitential
great
as in
authority
England.
in
The
Book
in the
penance
A.D. 6co
He
to
gives,
The
Penitentials
some
which were
how
issued
after
rare confession
this
was
contain
by conas yet.
CHAPTER
VII.
Gregory
the
to
604, did
much
to advance sacerdotalism,
Gregory, Horn, in Evang. bk. 11. Horn. 26: Veniat itaque foras
mortuus, id est culpam confiteatur peccator. Venientem vero foras
solvant discipuli, ut pastores Ecclesiae ei poenam debeant amovere
quam
non erubuit
meruit, qui
confiteri
quod fecit.
Sciendum quoque
21:
autem culpas
suas,
deflere
est
contemnunt.
districtas
quia
Electi
animad-
Gregory,
Moral. Lib.
Nam
sicut
in
vulnere ab
dum
prorumpunt.
Gregory, Lib. vi. Expos, in i Reg. c. 15: Catervatim nunc in
corruunt non solum subjecti debiles, sed etiam Prislati et
flagitia
secreto
se
proferunt,
sed
foris
praeter
Ordinis
celsitudinem
videri
humiles erubescunt.
Signum ergo
afflictione
confitetur.
ver?e confessionis
86
and takes
is
it
that
it
is
Treatise
oit
He
hands of
priests.
speaks of the public
confession of secret sins, not only as a healthy exercise
in
is
the
was
after
difficult
submit to public
still
private
discipline.
it
all
orders and
relation
penance.
"^We
by
S.
Gregory
to
it)
Liturgy contained
British
nothing
was
that
more solemn
Clementine,
Gallican
is
acknowledged
Liturgy contains
The
'Apologia.'"
After this time, the beginning of the 7th
century,
no evidence of the existence of public
there seems to be
confession
and
seldom
Iviii.
87
In
the
7th
confession, as a part
taken
its
indicates
firmly
it
place.
of Penitentials
how
how
In Spain
if
it.
man
in
semper
poenitentiam
recipiunt,
et
sine
S. Isidori Hispalens.
Bene ergo
in
cilicio
et
cilicio
c. liv.
88
Treatise on
sickness
was
The
"that
first
all
is
(c.
8)
a proof of
penitence."
At the loth Council of
in
mainder of
The
his
life.
venerable
sins,
God
mercy
1
is
cleanses
sinners
sought by prayer
other sins
when His
of
all
He
fidei
valetudinis, et
his
89
former evil-doing.
He
to
may
let
us
in
the
manner and
the time
which he
directs
purify
ourselves."
persons
Communion
sins a.d.
Towards
700
He
suffered
many
ills
quanto tempore
jusserit, purificare
curemus.
Wakeman,
Hist, of
Church of England,
p. 51.
-^-D- 700
go
God
those,
who admired
struggled against
his
the
manner
in
which
he
who
CHAPTER
VIII.
Periodical Confession.
The
earliest
would seem
sion
Egbert of York
to be by^
in the latter
their
Communion
of the Nativity.
In 779 Charlemagne limited the privilege of asylum A.D. 779
in Churches by enacting that murderers or other capital
1
Ecclesia catholica
morem
obtinet,
lesu
Christi
et
sanguinis
Anglorum semper
non solum quarta
fidelis
et
et
jejunia
communionem
et sexta feria, et
in
carnis
Christi,
in plena
monasteriis
continentia
proeparet se ad
plebibus,
ante
eleemosynarum largitionibus et in
Domini, quasi legitimum
Natale
consuetudo
teriis
sed etiam
pervenirent.
laici
cum
conjugibus
non solum
et familiis suis
clerici in
monas-
ad confessores suos
92
not
should
offenders
Treatise on
be
allowed
to
to
take refuge in
churches, and that if they gained admittance, no food
should be given them.
But the clergy soon discovered
a v^ay of evading this law by construing it as applicable
to
impenitent
criminals
only
i.e.
such
as
should
penance
choice between
is
Tynemouth,
Penitentials and the books of ritual that voluntary conwas as yet an extraordinary incident in the life
fession
The
long
recital
one
that
of
to
unusual
in
provided for, shows that penitents were expected to come forward only when in fear of approaching
maturity,
Pertz,
2
I.
36 and Planck,
il.
li.
p. 227.
259, 260.
Dicitur vero
neminem ex
laicis
suam
velle
Si quid peccati pro fragilitate carnis comconfessione, deleat poenitentia, ne damnetur in poena
miserit, abluat
apud
Deum
habeatis aeternam.
93
some unusual danger, and that the accumumisdeeds of a lifetime were to be expressed by-
death, or of
lated
words
Then
some
to gain
they sought
relief
their confidence.
The
the
details
more
is
cell,
returns
1
retire
the
to
sinner,
Martene, de antiq.
his
"
cubiculum," or prayerwhich he
as a preliminary, after
preaches
Eccles,
sermon
Lib.
Ritibus,
i.
him, or
to
cap.
vi.
Art.
7.
Ordo
Ex MSS.
2.
Pontificali
In primis dicit
arguas
me
Et postea
et
supplicum preces,
confitentiiim
tibi
Per
Ordo
Ex
6.
Ordo
poenitentis ad
In primis
se
circiter
scripto.
cum
mortem.
ut convertantur
orationem
et
etc. ...Et
vivant
cum
propitius
vis
esto
erit, si
94
Treatise on
perhaps even says mass over him, and at the least sings
psalms, listens to the circumstances and par-
several
of the sins committed, consults with the peniamount of penance that he can endure,
ticulars
tent as to the
determines of what kind and of what duration the penshall be, and concludes with a number of
prayers.
ance
more convincing,
Still
being made,
the priest
with him
for
is
as to the
many
of the "Ordines"
to be expected
when
an
amount of
among
his
self-sacrifice
flock unless
priest to
in
only
number,
encourage con-
We
" Some
say they ought to confess their sins to God only,
and some think they are to be confessed unto the priests,
both of which, not without great
the
Holy Church
fruit,
are practised in
is
made
to
God
^
Canon of the Second Council of Chalons, c. 33 Quidam Deo
solummodo confiteri debere dicunt peccata, quidam vero sacerdotibus
:
confitenda esse percensent quod utrumque non sine magno fructu intra
Ecclesiam. Ita dumtaxat ut et Deo, qui remissor est
fit
:
sanctam
peccatorum,
confiteamur
peccata
nostra,
et
"Delictum
meum
Et secundum institutionem
apostoli,
con-
sins, that
made
95
400
what
years,
Council
The
drunkenness, pride, sloth, wrath, sadness, avarice, gluttony, and lust, and it may be assumed of no others.
who amend
who had
a pilgrimage to
some
particular
place.
rings,
Many
of them
which
ate
Martene,
i.
268.
ll.
p. 222.
into
96
Treatise on
Ethelwulf, the
Rome in the
to
undergo
this
sort of penance.
A.D. 797
what occasions
and
in
guilty
to
of any
of
no further
examination.
He
made
the
week
before Lent.
little conception was there in the Church of the
of
period
any Sacramental character attaching to private
So
A.D. 814
Planck,
II.
316.
ii.
p. 224.
his
97
Absolution
was not
communion of
now remained
in
throughout.
The power of
in
as the sole
own Diocese
as
Pope alone.
But the popes began to claim a jurisdiction as to penance
similar to that which they were gradually establishing
over the Church in other respects they asserted a right
of absolving from the penance to which offenders had
:
the year 820, orders that penitents who wish to visit the A.D. 82c
Apostolic City should first confess their sins at home,
''
Annual
Early
in
Confession on Ash-Wednesday,
own
An
on Ash-Wednesday.
7
98
order was
given
Treatise on
that the
priest
also
should
make
upon all^
renew their
call
to confess to him, to
three
confessions
fessions,
and
in the year
may have
By
And
ment according
to his station.
in
meet
all sins
of them daily to
confession
as
God
leads
in
to
is
to
make
confession
penance or absolution.
^
Martene, de antiq. Eccles. Ritibus, Lib. I. cap. vi. Art. 7 Ex
duobus antiquis MSS. insignis ecclesise Sancti Gatiani Turonensis, ante
annos 800, exaratis.
:
ad renovandam confessionem.
No.
Ch. XXIX.
Nam
De compunctione
fessione
cordis confessio
peccatorum
poenitentia
generatur.
De
poenitentia
autem
The monks
at
that
time
99
in
who
of discipline.
Regino of
Pruhm shows
us
that,
in
some
rule,
places,
for
in
into
least
S.
their
to
parishioners
confess
yearly just
before
Ash-
Wednesday.
In
for
his
the
instruction
priests,
there
is
is
to
In the
made Abbot of
little more than
priests
^
feria
still
ministered
in
its
Church, and
it
was not
Dr Spence,
72
lOO
2i
Treatise on
monastery in the usual acceptation of the term. Monhad really ceased in England in those days, and
astic life
little
very
people.
a new
life
The
works of Alfred.
effected
among
the
7^he
the great king had made had well nigh died away.
of
to
a
state
had
reverted
ignorance and
largely
clergy
Dunstan felt that the cause of
even of worldliness\
education was the cause of religion he was an eminent
teacher himself.
Owing to the Viking raids on their
:
King Edgar
recommend
that
all
beyond the
seas,
and
in a
is
enjoined.
did
Dunstan 2
much
to
revive
the
influence of the
Dr Spence, History
of the
Church of England,
As soon
vestry
to
loi
(960
975)
fill
the
of Winchester
at
that
in
luxury and
Church, and not cntent with marrying, indulged themselves in the liberty of
some thought
in his Homily
Canterbury),
iElfric (by
for the
First
Sunday
after
Easter, applying the miracle of raising Lazarus to the unbinding of the sinner from the eternal punishment, says^:
"
Every
sinful
man who
lies
dead in
when
shall
heaven.
end of the Pater Noster, when he turned to the people, addressed them
a second time, exhorting them to follow their head and leader to the
realms of happiness, and pronounced over them the Episcopal beneHe then gave the kiss of peace and addressing the congregadiction.
tion for the third time,
gone
for
he
felt
them no more
in this world....
He
of 64 or 65.
1
Maskell on Absolution, p. 186.
I02
to
make known
not in
shall
this
his sins to
world confess
his sins
His shame
shall
God Almighty
and before
doom.
men,
For no man obtains forfrom God, unless he confess them
his hosts
at the great
all
be endless.
man was
to
of
necessary
preliminary
to
the
remission
sins.
iElfric
highly
valued
as
preparation
for
extreme
unction.
1
chrisma";
The
sick
CHAPTER
The approach of
Saviour
The
of
nearness^
IX.
the
from
the
birth.
thousandth
year
from
fearful
pestilences,
appearances
in
the
heavens,
faith
as
Many
donations of the
were
and
of the century.
The minds
of
men
away from the ordinary cares and employments of life ; even our knowledge of history has suffered
called
Milman,
11.
483.
il.
p. 402.
I04
Treatise on
posterity
was
expected
read
to
the
Some
records.
and crowds
Christian
he helped by
his
and work to
life
raise
Church of England.
his
pilgrimage
to
my
life in all
respects
'
open
amend
me
acts, I
the
for
Church
Edmund
in
Essex
Ironside
in
memory
"as
an
atonement
for
his
earlier
crimes."
The nth
unrest.
field
1
Dr Spence, Church
Ibid. p. 23
p. 62.
105
lives
past,
strife
in
position of
in the
the
Normandy, and
in
years
had gained
trains
of
in
penitents,
in
afterwards by William,
when any
sackcloth
filled
special
and
who
Long
paraded
the Churches with their
trouble
ashes,
seemed
to
demand
These however
prayers for the mercy of the Almighty.
had been driven into the class of penitents owing to their
having committed some well-known act of sin, rather
than becoming so in consequence of having made
confession of a sin, which otherwise would have re-
mained concealed.
Henry
III.,
Emperor of Germany,
and
in
nobles.
freeing the
He was
in the height
io6
Treatise on
of the
felt
first
having
confessed, and
undergone the
discipline
in
A.D. 1060
He
old.
anxious
as
us
tells
her
to
also
that
the
as
she
soul,
to
Rome,
five years
As
the Popes
who were
ranked as
period required
penitents should abandon
or
trade,
most
persons
that
all
her.
occupations in court,
all
were
inclined
to
defer
camp
their
all
tells
made
us that the
life
to
attractive
them.
Peter Damiani
in their
daily or
20
to
them.
sort
^
of purgatory.
He
thought
it
Dr
me
me
justi
ipse mihi
manus
injicio,
ipse
de
with
money
if
107
surely those,
1080
committed
sins
dying,
unction.
Service
that of
others.
confessed
secular
in
again,
life
as
Sarum, issued
At
the
in
commencement
much
sinned too
to pray for
me."
in
To
which
is
replied
"The
Almighty
God
Lanfranc^,
W.
Maskell,
p. 14.
Octavum est, ut puram conLanfranc, Sermo sive wSententise
fessionem de omnibus peccatis suis faciant, quam tamen confessionem
:
tantummodo
suis Prselatis,
io8
A.D.
to
1070
Treatise on
is
1080,
known
to
have recommended
A.D. 1093
first
ancestors of the
it
seemed
spirit
of the
Red King
failed
dying
as
to
do
all
A.D. 1095
make
confession of
them
all
since infancy.
preaching on behalf
of the Crusades, insisted on the easiness of the remedy
for sin, and even proposed the relaxation of all penance
in favour of those who should assume the Cross.
A
cardinal
1
II., in
pronounced a confession of
sins
in
the
name
W.
'-^
portetis,
et ut deinceps voluntatem
verus Christianus vestri ordinis habeatis.
Facite
:
bene vivendi
sicut
confessionem
vestra,
quantum recordari
potestis.
infantia
109
all
all sins,
by
joining
penance to
all
who would
cause.
The
at Easter, Pentecost
The form
and
acts,
Crusade.
definite
in
the
nth
unless
the
authority,
It
by which it was
was assumed that
later confessional.
The
Synod. Strigonens.
11.
1099
no
Confession
A.D.
1 1
Treatise on
when death
seems
to
he near.
15
which
he
receives
from
absolution
whole
the
body of the
brethren.
A.D.
128
sian Order,
times a
year, and
allusion
to
dying
monk
left
on record
rules of the
Carthu-
confession
is
blood
is
expected to
five
times, but
the
six
only
absolution.
this
But
at
this
Peter de
Honestis,
11.
cap. 22 (Migne,
Illi
secundum
prioris
jussum
satisfactione, et
peccatorum absolutione,
fideliter
est,
eis exquirant.
1 1
A.D. 1130
passage in Honorius of Autun throws light on the
in vi^hich auricular was gradually supplanting
public confession, and the confusion still existing between
The memory of public confession
the old and the new.
manner^
was preserved
in the ritual,
admission, on
with
themselves
polluted
made
the priest
recited in
it,
and on
its
each
and every
specific
of having
mortal sin
by praying
for
it.
About
repeats
four knights
a Becket in Canterbury Cathedral, some long time afterwards is reported to have made a confession to the Bishop
was done,
1
failed
Dr Lea on
spirits,
Confession, Vol.
i.
after the
retired
at
murder
once with
p. 206.
*
2
Unde
inconsulto episcopo,
non
inconsulto
episcopo,
ultima
episcopo
nisi
A.D. 1170
112
them
It
up.
is
difficult to
confession
understand
how
CHAPTER
X.
The
widely different
system which
now
earlier
the
granted
times,
by way
Church.
days, were
particular sins, but extended to
former
not limited
all.
This system was
brought into its fullest operation by the Crusades, from
the time when Urban II. at Clermont proclaimed a
plenary
indulgence
for
all
who
should
share
in
the
Holy War.
or in purgatory
while
Holy Land.
R.
ill. p.
270.
114
At
the
asserts that
close
Treatise on
of the
is
whom
confession
is
been
confessed to his chaplains and then to Archbishop Hugo: in 1199, Richard I., dying before the
Castle of Chalus, had three Cistercian Abbots to hear
Henry
I.
to one.
The
discussed.
A.D.
152
he adds
that
"upon what
authorities
is
left
to the
judgment of the
religious
men."
Peter
Dr
*
2
Utrum
sola
cordis contritione,
et
secreta
(Migne, CLXXXvn.):
satisfactione,
absque
oris
Lombard^
is
1 1
He
this necessity.
teaches
the
repentance must consist of three parts
of
the
the
confession
of
the
mouth
heart,
compunction
that
true
and the
satisfaction
if
the
priestly
that although he
forgiven by
God, yet
so far only as
Richard
it
of
did
not
venture
to
maintain
that
this
the
opinion,
priest
had absolute power to forgive as with God's authority
and as yet the form of absolution continued to be in
:
of
S.
Jacques
de
Peter Lombard,
Ilia confessio
nos
Montfort
have
no
provision
for
liberat, quae
cum
fit
poenitentia.
(Migne, cxcil.) :
Pcenitentia vera est
proximo.
tamen
retinuit sibi
Dr Lea,
*
IV.
animam
Confession, Vol.
i.
p.
mortis
1218 1220.
sseternai
interius purgat.
ii6
Treatise on
and
confession
full
force,
when
punishment.
The Rules of monastic
life
in
their
daily
though the
fession,
to
empowered
even very
assemblies,
listen
to
trivial things.
no formal confession
said
merely
is
is
those
who
desire
Even when on
prescribed.
'Confiteor' or
'Mea
to
confess
the death-bed,
The
culpa,'
dying
man
'I pray
you
to pray for me, for all my sins,' and the absolution was
equally informal. The sacramental character of penitence
The
the
in
the
To
to do
so,
his
and
offence,
circatores
(spies)
in
the
later
was devised
period
to
aid
in
the
1 1
office
of
enforcing the
now
thy
sins."
When
to
the
investiture
various countries
for
many
years.
part of Europe.
exalted
position,
He seemed
in the influence
Roman
1099)
(1088
his
artfulness
was
firm,
active,
and
Urban
II.
enterprising, and
more
success
in
ii8
the
to
people
join
Treatise on
in
no
confession.
Eugenius
Crusade
the
sins,
III.
by promises of
of which they made
(1145
^^53)
^^^
much
of Urban with
who
those
England under an
laid
Interdict,
owing
to the resistance
of John,
Pope
for
many
Europe
over
A.D. 1215
his
policy
all
^
important Canons which were adopted
and
to discipline.
The
ist,
which
for
first
time
laid
ill. p.
377.
The
necessity
terms
these
1 1
"That everyone
^:
to
accomplish
to
according
his
the
strength
Penance
imposed on him."
During the w^hole of the century, after the publicaCanon, frequent allusion is made, w^henever
and
for the discussion of Church matclergy
laity met
tion of this
ters,
new
the
to
duties
required
of the
are
Arrangements
Church
In
Priests
made by
Parish
for
new
the
Rule,
those neg-
it.
these
terms
'Auricular
Confession'
was
esta-
down
set
the
like
stint,
the
of
their
prayers,
in
the
in
continuance of
postquam ad annos
Omnis
utriusque sexus
omnia sua
fidelis,
solus peccata
confiteatur
injunctam
^
c.
discretionis pervenerit,
fideliter
sibi
I20
Treatise on
God Himself hath thought meet and consequentlymore than mortal men should presume to do."
than
General Summary.
fessions
that
we
about
read
had
reference
special
to
to
early Christians consulted together for their mutual benefit, and especially when the hand of sickness or death
was upon them they sought the sympathy and consolation of others, to whom they opened up their hearts
and gave expression to such faults of their former life
weighed upon their consciences, and troubled them,
especially at a time which appeared to them to be their
as
last
hours on earth.
of those
Church
became necessary
to preserve
the community,
and if any member incurred the guilt of infidelity, impurity or blood-guiltiness, he was shut out from all
privileges until he had confessed, publicly before his
as
much
rapidly
as
grew,
congregation, his
his
it
possible the
sin,
good name of
visible
For the
first
proofs
of
250 years
managed
the whole matter of the confession before the congregation, the special prayers and services, the course of
humiliation and penance to be gone through by a peniAnd S. Cyprian specially complains that
tent sinner.
who had
those
Owing
to the incon-
veniences and scandal that might arise from open confessions in the Church, it was found desirable to appoint
in
make
priest, to
whom
the sinner
a preliminary confession,
where-
Anthony, who
S.
lived
this
was among
down
his
monks,
whom
he directs to write
the year
owing
to
scandalous
ment of
The
sad
case.
misdirection
From
this
in
time
when
much
R.
disquietude.
The same
122
Treatise on
of
life
and
for
penance
any particular
may have been committed.
agreed
that
sin
was generally
it
Although
a sinner
into
again
gross sin after
and
confession
received
absolution,
public
not a second time be admitted to Penance,
if
fell
having made
he could
yet
he was
salvation,
fession.
displaced
racter.
by that which was wholly of a private chaFor the first four centuries those guilty of any
the brethren,
either
voluntary
or
after
accusa-
directed to
make
confession to
God
in
his
daily prayer
allowed to
make out
officer
so far disapproved
by Pope
Leo
123
further
Form
the rule.
Towards
of periodical
Communion was
for
felt
advocated as
if
provided
all
prove
000th year,
in plain
terms
observances
waned
before the
ravages of
war
124
The power
Wiaticum' to heaven.
as a
Towards
the
grew
of the
Parish
to be excessive.
middle of the
tells
men
learned
that
ever,
established
on the
point,
and
calls
Council together, a.d. 1215, and makes the Rule absolute for
all
members of
those
who
Cambridge: printed by
j.
&
c.
f,
clay,
at the university
press.