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In Roman Catholic settings, the traditional style of confessional allows the priest, seated in the center, to hear from penitents on alternating sides.A confessional in Colombia Pilgrims queueing to confess at Međugorje, Bosnia and Herzegovina
Confession, in many religions, is the acknowledgment of sinful thoughts and actions. This may occur directly to a deity or to fellow people.
Modern confessional in the Church of the Holy Name, Dunedin, New Zealand. The penitent may kneel on the kneeler or sit in a chair facing the priest (not shown)
In Catholic Christian teaching, the Sacrament of Penance is the method by which individuals confess any sins they have committed after their baptism; these sins are then absolved by God through the administration of a priest, who assigns an act of penance. To validly receive absolution, the penitent must make a sincere sacramental confession of all known mortal sins not yet confessed to a priest and pray an act of contrition (a genre of prayers) that expresses both motives for sorrow and the resolve not to sin again.
The Catholic rite, obligatory at least once a year for serious sins, is usually conducted within a confessional box, booth, or reconciliation room. This sacrament is known by many names, including penance, reconciliation, and confession.[1] While official Church publications usually refer to the sacrament as "penance", "reconciliation", or "penance and reconciliation", many clergy and laypeople continue to use the term "confession" when referring to the sacrament.
For the Catholic Church, the sacrament intends to provide healing for the soul as well as to regain the grace of God, lost by sin. In Catholic teaching, a perfect act of contrition – where the penitent expresses sorrow for having offended God and not out of fear of eternal punishment – removes the eternal punishment associated with mortal sin, even outside of confession. However, Catholics must confess their mortal sins within confession at the earliest opportunity.[2] In theological terms, the priest acts in persona Christi and receives from the Church the power of jurisdiction over the penitent. The Council of Trent (Session Fourteen, Chapter I) quoted John 20:22–23[3] as the primary Scriptural proof for the doctrine concerning the sacrament.[4] Catholics also consider Matthew 18:18,[5] describing the power to "bind" and to "loose", to be among the Scriptural bases for the sacrament.[6]
The Catholic Church teaches that sacramental confession requires three "acts" on the part of the penitent: contrition (sorrow of the soul for the sins committed), disclosure of the sins (the 'confession'), and satisfaction (the 'penance'; i.e., doing something to make amends for the sins).[7] The basic form of confession has not changed for centuries, although at one time, confessions were made publicly.[8] The concept of confessing in private is called sub rosa, which comes from Hellenistic and later Roman mythology and was eventually adopted into Christian symbolism.[9]
Typically, the penitent begins sacramental confession by saying, "Bless me, Father, for I have sinned. It has been [time period] since my last confession."[10] The penitent must then confess what they believe to be grave and mortal sins, in both kind and number,[11] to be reconciled with God and the Church. The sinner may also confess venial sins; this is especially recommended if the penitent has no mortal sins to confess. According to the Catechism, "without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. Indeed, the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ, and progress in the life of the Spirit."[12] "When Christ's faithful strive to confess all the sins they can remember, they undoubtedly place all of them before the divine mercy for pardon."[13]
The Catholic Church teaches, based on the Parable of the Prodigal Son, that confession is not a tribunal or criminal court, where one is condemned by God like a criminal, but a "wedding banquet hall, where the community celebrates Easter, Christ's victory over sin and death, in the joyful experience of his forgiving mercy." In confession, the church believes God judges a person in the sense of bringing to light their sins by granting the person the ability to confess their sins to the confessor, then grants the person repentance and, through the confessor, grants the person forgiveness. God's forgiveness restores the person to "the brightness of the white robe of baptism, a garment specifically required to participate in the [wedding] feast."[14]
In Catholicism, it is considered the duty of priests not to reveal anything learned during the Sacrament of Penance; this protection against disclosure is known as the Seal of Confession.
Eastern Orthodoxy, Oriental Orthodoxy, and Eastern Rite Catholicism
Orthodox Christians as well as members of the Assyrian Church of the East and Eastern Rite Catholics choose an individual to trust as their earthly guide to help them grow in Christ. In most cases, this is the parish priest, but may also be a starets (Elder, a monastic who is well known for their advancement in the spiritual life). This person is often referred to as one's "spiritual father". Once chosen, the individual turns to their spiritual guide for advice on their spiritual development, confessing sins, and asking advice. Orthodox Christians tend to formally confess only to this individual, with their spiritual guide assisting them with their growth in Christ and through Theosis. The bond between an Orthodox Christian and their spiritual father is so deep that no legal official can override a spiritual guide in criminal cases. What is confessed to one's spiritual guide is protected by the same seal as would be any priest hearing a confession. Only an ordained priest may pronounce the absolution.[citation needed]
Confession does not take place in a confessional, but normally in the main part of the church itself, usually before an analogion (lectern) set up near the iconostasion. On the analogion is placed a Gospel Book and a blessing cross. The confession often takes place before an icon of Jesus Christ. Orthodox Christians understand that during Confession, forgiveness is not bestowed by the priest, but by Christ. The priest stands only as a witness and vessel to be used by God. Before confessing, the penitent venerates the Gospel Book and blessing cross and places the thumb and first two fingers of his right hand on the feet of Christ as depicted on the cross. The confessor will often read an admonition warning the penitent to make a full confession, holding nothing back.[citation needed]
As with administration of other sacraments, in cases of emergency confession may be heard anywhere. For this reason, especially in the Russian Orthodox Church, the pectoral cross that the priest wears at all times will often have the Icon of Christ "Not Made by Hands" inscribed on it so that such an icon will be available to penitents who are experiencing imminent death or life-threatening danger in the presence of a priest but away from a church.[citation needed]
In general practice, after one confesses to one's spiritual guide, the parish priest (who may or may not have heard the confession) covers the head of the person with his Epitrachelion (Stole) and reads the Prayer of Absolution, asking God to forgive the transgression of the individual (the specific prayer differs between Greek and Slavic use). It is not uncommon for a person to confess their sins to their spiritual guide on a regular basis but only seek out the priest to read the prayer before receiving Holy Communion.[citation needed]
A penitent confessing his sins
In the Eastern Churches, clergy often make their confession in the sanctuary. A bishop, priest, or deacon will confess at the Holy Table (Altar) where the Gospel Book and blessing cross are normally kept. He confesses in the same manner as a layman, except that when a priest hears a bishop's confession, the priest kneels.
There are many different practices regarding how often Orthodox Christians should go to confession. Some Patriarchates advise confession before each reception of Holy Communion, others advise confessing during each of the four fasting periods (Great Lent, Nativity Fast, Apostles' Fast and Dormition Fast), and there are many additional variants.[15] Many pastors encourage frequent confession and communion. In some of the monasteries on Mount Athos, the monks will confess their sins daily.
Eastern Christians also continue to practice a form of general confession, (or manifest contrition), referred to as the rite of "Mutual Forgiveness". This rite involves an exchange between the priest and the congregation (or, in monasteries, between the superior and the brotherhood). The priest will make a prostration before all and ask their forgiveness for sins committed in act, word, deed, and thought. Those present ask that God may forgive them, and then they in turn all prostrate themselves and ask the priest's forgiveness. The priest then pronounces a blessing. The rite of Mutual Forgiveness does not replace the Mystery of Confession and Absolution, but is for the purpose of maintaining Christian charity and a humble and contrite spirit. This general confession is practiced in monasteries at the first service on arising (the Midnight Office) and the last service before retiring to sleep (Compline). Old Believers will perform the rite regularly before the beginning of the Divine Liturgy. The best-known asking of mutual forgiveness occurs at Vespers on the Sunday of Forgiveness, and it is with this act that Great Lent begins.[citation needed]
"Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary." (Augsburg Confession, Article 9)
Lutherans differ from other Protestants as they practice "confession and absolution" (in two forms). They, like Roman Catholics and many Anglicans, see James 5:16[16] and John 20:22–23[17] as biblical evidence for confession.[18]
The first form of confession and absolution is done at the Divine Service with the assembled congregation. Here, the entire congregation pauses for a moment of silent confession, recites the confiteor, and receives God's forgiveness through the pastor as he says the following (or similar): "Upon this your confession and in the stead and by the command of my Lord Jesus Christ, I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit."[19]
The second form of confession and absolution is known as "Holy Absolution", which is done privately to the pastor (commonly only upon request). Here the person confessing (known as the "penitent") confesses individually their sins and makes an act of contrition as the pastor, acting in persona Christi, announces this following formula of absolution (or similar): "In the stead and by the command of my Lord Jesus Christ I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit."[20] In the Lutheran Church, the pastor is bound by the Seal of the Confessional (similar to the Roman Catholic tradition). Luther's Small Catechism says "the pastor is pledged not to tell anyone else of sins to him in private confession, for those sins have been removed.[18]
At the present time, Confession and Absolution is expected before partaking of the Eucharist for the first time.[21] Confession and Absolution has historically been scheduled on Saturdays (after vespers), in preparation for Mass on the Lord's Day (though it may be held on any day of the week depending on the individual Lutheran parish).[22][23]
Each Sunday we have a corporate confession of sins with an announcement of assurance of pardon from sin—this is great news for all believers. We strive to use the form of confession sincerely, to acknowledging our brokenness—in thought, word, and deed—and to receive God's forgiveness through Jesus Christ in thankfulness.[24]
It may start usually with the following confessional prayer read in unison, followed by the Kyrie Eleison or Trisagion (Holy God, holy and mighty) and Agnus Dei (Lamb of God).
Merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone.
We have not loved you with our whole heart and soul and mind and strength.
We have not loved our neighbors as ourselves.
In your mercy, forgive what we have been, help us amend what we are, and direct what we shall be, so that we may delight in your will and walk in your ways, to the glory of your holy name.
—Book of Common Worship
Following this, an Assurance of Pardon is spoken.[25]
The Presbyterian Church (USA)'s Directory of Worship, in directing the components or worship, states: "A prayer of confession of the reality of sin in personal and common life follows. In a declaration of pardon, the gospel is proclaimed and forgiveness is declared in the name of Jesus Christ. God's redemption and God's claim upon human life are remembered."[26]
Anabaptism
Many Anabaptist denominations, including those of the Schwarzenau Brethren, Mennonite and Amish traditions, encourage confession to another or to the elders,[27] and some denominations require such confession when a wrong has been done to a person as well as to God. Confession is then made to the person wronged and also to God, and is part of the reconciliation process. In cases where sin has resulted in the exclusion of a person from church membership due to unrepentance, public confession is often a prerequisite to readmission. The sinner confesses to the church their repentance and is received back into fellowship. In both cases there is a required manner to the confessions: for sins between God and man and for sins between man and man. Confession in the Anabaptist tradition is done in the humble posture of kneeling.[28]
Anglicanism
In the Anglican tradition, confession and absolution is usually a component part of corporate worship, particularly at the Eucharist (as with Lutheranism). The form involves an exhortation to repentance by the priest, a period of silent prayer during which believers may inwardly confess their sins, a form of general confession said together by all present and the pronouncement of general absolution by the priest, often accompanied by the sign of the cross.
Private or auricular confession is also practiced by Anglicans and is especially common among Anglo-Catholics. The venue for confessions is either in the traditional confessional, which is the common practice among Anglo-Catholics, or in a private meeting with the priest. Often a priest will sit in the sanctuary, just inside the communion rail, facing toward the altar and away from the penitent. Other times they will use a portable screen to divide themselves and the penitent. Following the confession of sins and the assignment of penance, the priest makes the pronouncement of absolution. The seal of the confessional, as with Roman Catholicism, is absolute and any confessor who divulges information revealed in confession is subject to deposition and removal from office.
Historically, the practice of auricular confession was highly controversial within Anglicanism. When priests began to hear confessions, they responded to criticisms by pointing to the fact that such is explicitly sanctioned in "The Order for the Visitation of the Sick" in the Book of Common Prayer, which contains the following direction:
Here shall the sick person be moved to make a special Confession of his sins, if he feel his conscience troubled with any weighty matter. After which Confession, the Priest shall absolve him (if he humbly and heartily desire it).
—Book of Common Prayer
Auricular confession within mainstream Anglicanism became accepted in the second half of the 20th century; the 1979 Book of Common Prayer for the Episcopal Church in the US provides two forms for it in the section "The Reconciliation of a Penitent".
Private confession is also envisaged by the canon law of the Church of England, which contains the following, intended to safeguard the seal of the confessional:
[I]f any man confess his secret and hidden sins to the minister, for the unburdening of his conscience, and to receive spiritual consolation and ease of mind from him; we[...] do straitly charge and admonish him [i.e., the minister], that he does not at any time reveal and make known to any person whatsoever any crime or offence so committed to his trust and secrecy
There is no requirement for private confession, but a common understanding that it may be desirable depending on individual circumstances. An Anglican aphorism regarding the practice is "All may; none must; some should".[30]
In the Methodist Church, as with the Anglican Communion, penance is defined by the Articles of Religion as one those "Commonly called Sacraments but not to be counted for Sacraments of the Gospel", also known as the "five lesser sacraments".[31][32]John Wesley, the founder of the Methodist Church, held "the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer",[33] stating that "We grant confession to men to be in many cases of use: public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as a help to repentance."[34] Additionally, per the recommendation of John Wesley, Methodist class meetings traditionally meet weekly in order to confess sins to one another.[35]
The Book of Worship of The United Methodist Church contains the rite for private confession and absolution in "A Service of Healing II", in which the minister pronounces the words "In the name of Jesus Christ, you are forgiven!";[a] some Methodist churches have regularly scheduled auricular confession and absolution, while others make it available upon request.[36] Near the time of death, many Methodists confess their sins and receive absolution from an ordained minister, in addition to being anointed.[37] Since Methodism holds the office of the keys to "belong to all baptized persons", private confession does not necessarily need to be made to a pastor, and therefore lay confession is permitted, although this is not the norm.[38]
In the Methodist tradition, corporate confession is the most common practice, with the Methodist liturgy including "prayers of confession, assurance and pardon".[39] The traditional confession of The Sunday Service, the first liturgical text used by Methodists, comes from the service of Morning Prayer in The Book of Common Prayer.[39]
The confession of one's sin is particularly important before receiving Holy Communion; the official United Methodist publication about the Eucharist titled This Holy Mystery states that:
We respond to the invitation to the Table by immediately confessing our personal and corporate sin, trusting that, "If we confess our sins, He who is faithful and just will forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9). Our expression of repentance is answered by the absolution in which forgiveness is proclaimed: "In the name of Jesus Christ, you are forgiven!"[40]
In Methodism, the minister is bound by the Seal of the Confessional, with The Book of Discipline stating "All clergy of The United Methodist Church are charged to maintain all confidences inviolate, including confessional confidences"; any confessor who divulges information revealed in confession is subject to being defrocked in accordance with canon law.[41]
The Book of Offices and Services of the Order of Saint Luke, a Methodist religious order, contains a corporate Service of Prayer for Reconciliation in addition to a Rite of Reconciliation for Individual Persons.[42]
Many Methodists, like other Protestants, regularly practice confession of their sin to God himself, holding that "When we do confess, our fellowship with the Father is restored. He extends His parental forgiveness. He cleanses us of all unrighteousness, thus removing the consequences of the previously unconfessed sin. We are back on track to realise the best plan that He has for our lives."[43]
Irvingism
In the Irvingian Churches, such as the New Apostolic Church, persons may confess their sins to an Apostle.[44] The Apostle is then able to "take the confession and proclaim absolution".[44] In cases of grave urgency, any priestly minister can hear confessions and pronounce absolutions.[44]
Within confession, the sinner must confess both to God and to those persons wronged by the sin.[47] Confession may also be required to an authorized priesthood leader, such as a bishop, branch president, stake president, or mission president. Although there is no definitive list of sins that require confession to a priesthood leader,[48] "adultery, fornication, other sexual transgressions and deviancies, and sins of a comparable seriousness" are included,[45] as is intentional and repeated use of pornography.[49] Depending on the seriousness of the sin, the priesthood leader may counsel the sinner to submit to the authority of a disciplinary council, but does not have the authority to forgive sin, which can come only from God.[47][45] The confession to the priesthood leader must be held in strict confidence unless the confessor grants permission to disclose it to the disciplinary council.[45] The LDS Church rejects the belief that confession is all that is required to secure repentance from God.[50]
In Hinduism, confession is part of Prāyaścitta, a dharma-related term and refers to voluntarily accepting one's errors and misdeeds, confession, repentance, means of penance and expiation to undo or reduce the karmic consequences.[51] It includes atonement for intentional and unintentional misdeeds. The ancient Hindu literature on repentance, expiation and atonement is extensive, with earliest mentions found in the Vedic literature.[51][52] Illustrative means to repent for intentional and unintentional misdeeds include admitting one's misdeeds, austerities, fasting, pilgrimage and bathing in sacred waters, ascetic lifestyle, yajna (fire sacrifice, homa), praying, yoga, giving gifts to the poor and needy, and others.[53][51][54]
Those texts that discuss Prāyaścitta, states Robert Lingat, debate the intent and thought behind the improper act, and consider penance appropriate when the "effect" had to be balanced, but "cause" was unclear.[52]
The act of seeking forgiveness from God for sins is called Istighfar. Confession of sins is made directly to God and not through man; the only exception is when confessing to a person is a required step in recompensing for the damage done. It is taught that sins are to be kept to oneself to seek individual forgiveness from God. God forgives those who seek his forgiveness and commit themselves not to repeat the sin. Typically, a Muslim will pray to God for forgiveness and promises that they will be careful not to commit the same mistake/sin ever again.[55][56]
Alcoholics Anonymous
In the AA Twelve-Step Program, confession is made in Step 5: "Admitted to God, to ourselves, and to another human being the exact nature of our wrongs."[57]
"If we decline to follow through with this step, our un-confessed sins will haunt us, resulting in the demise of our body and spirit. We will have to continue paying the penalty of our wrongdoings."[58]
"By completing the Fifth Step, we gain God's forgiveness, supervision, and strength. We obtain complete forgiveness..."[58]
In Judaism, confession is an important part of attaining forgiveness for both sins against God and another man. Confessions to God are done communally in the plural. During Yom Kippur service, Jews confess that "We have sinned." In matters involving offenses against a fellow man, private confession to the victim is a requirement to obtaining forgiveness from the victim, which is generally a requirement to obtaining forgiveness from God. If the victim refuses to forgive, the offender confesses publicly, before larger and larger audiences. Confession (viduy) is also performed on one's deathbed, if at all possible.
In pre-rabbinic Judaism, sacrifices were an important part of atonement.
Buddhism
Buddhism has been from its inception primarily a tradition of renunciation and monasticism. Within the monastic framework (called the Vinaya) of the sangha regular confession[zh] of wrongdoing to other monks is mandatory.[59] In the suttas of the Pali CanonBhikkhus sometimes even confessed their wrongdoing to the Buddha himself.[60] That part of the Pali Canon called the Vinaya requires that monks confess their individual sins before the bi-weekly convening for the recitation of the Patimokkha.
↑ "A Service of Healing II", after the "Confession and Pardon", states "A Confession and Pardon from 474–94 or A Service of Word and Table V or UMH 890–93, or an appropriate psalm may be used." The words noted here are thus taken from page 52 of the Book of Worship, which details the Service of Word and Table V, specifically the conclusion of the part of the rite titled "Confession and Pardon".
Related Research Articles
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Penance is any act or a set of actions done out of repentance for sins committed, as well as an alternate name for the Catholic, Lutheran, Eastern Orthodox, and Oriental Orthodox sacrament of Reconciliation or Confession. It also plays a part in confession among Anglicans and Methodists, in which it is a rite, as well as among other Protestants.
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A mortal sin, in Christian theology, is a gravely sinful act which can lead to damnation if a person does not repent of the sin before death. It is alternatively called deadly, grave, and serious; the concept of mortal sin is found in both Catholicism and Lutheranism. A sin is considered to be "mortal" when its quality is such that it leads to a separation of that person from God's saving grace. Three conditions must together be met for a sin to be mortal: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent." The sin against the Holy Spirit and the sins that cry to Heaven for vengeance are considered especially serious. This type of sin is distinguished from a venial sin in that the latter simply leads to a weakening of a person's relationship with God. Despite its gravity, a person can repent of having committed a mortal sin. Such repentance is the primary requisite for forgiveness and absolution.
In Christianity, contrition or contriteness is repentance for sins one has committed. The remorseful person is said to be contrite.
Absolution is a theological term for the forgiveness imparted by ordained Christian priests and experienced by Christian penitents. It is a universal feature of the historic churches of Christendom, although the theology and the practice of absolution vary between Christian denominations.
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The Sacrament of Penance is one of the seven sacraments of the Catholic Church, in which the faithful are absolved from sins committed after baptism and reconciled with the Christian community. During reconciliation, mortal sins must be confessed and venial sins may be confessed for devotional reasons. According to the dogma and unchanging practice of the church, only those ordained as priests may grant absolution.
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The General Confession is a prayer of contrition in various Christian denominations, including Lutheranism, Anglicanism, Methodism and Roman Catholicism.
↑ Kolb, Robert (2008). Lutheran Ecclesiastical Culture: 1550 – 1675. Brill Publishers. p.282. ISBN9789004166417. The North German church ordinances of the late 16th century all include a description of private confession and absolution, which normally took place at the conclusion of Saturday afternoon vespers, and was a requirement for all who desired to commune the following day.
↑ Kurian, George Thomas; Day, Sarah Claudine (2017). The Essential Handbook of Denominations and Ministries. Baker Books. ISBN978-1493406401.
↑ Kraybill, Donald B. (1 May 2003). The Riddle of Amish Culture. JHU Press. ISBN978-0-8018-7631-8. Kneeling for the rites of baptism, prayer, ordination, footwashing, and confession portrays the humble stance of Gelassenheit.
↑ Proviso to Canon 113 of the Code of 1603, retained in the Supplement to the present Code
↑ Becker, Michael Confession: None must, All may, Some should
↑ Blunt, John Henry (1891). Dictionary of Doctrinal and Historical Theology. Longmans, Green & Co. p.670.
↑ Pruitt, Kenneth (22 November 2013). "Where The Line Is Drawn: Ordination and Sexual Orientation in the UMC". Rethink Bishop. Archived from the original on 28 April 2014. Retrieved 27 April 2014. Sacraments for the UMC include both Baptism and Eucharist. The Roman Catholic and Orthodox traditions count five more, which many Protestants, including the UMC, acknowledge as sacramental: Confession/Absolution, Holy Matrimony, Confirmation/Chrismation, Holy Orders/Ordination, and Anointing/Unction.
↑ Underwood, Ralph L. (1992). Pastoral Care and the Means of Grace. Fortress Press. p.76. ISBN9781451416466. The reason is simply that Wesley assumed the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer. His later comments on the priestly office substantiate this. Just as preaching in the Methodist movement was not a substitute for Holy Communion, so for Wesley class meetings did not take the place of personal confession and absolution.
↑ "Methodist Christianity". The Order of Saint Patrick. 21 April 2017. Retrieved 31 May 2019. The society groups could be divided into smaller groups called "classes" that would provide for even more intimate spiritual support and nurture. These classes were composed of about a dozen people who met once a week for spiritual conversation and guidance. Members spoke about their temptations, confessed their faults, shared their concerns, testified to the working of God in their lives and exhorted & prayed for each other. Every Methodist was expected to attend class meetings.
↑ Schwass, Margot (2005). Last Words: Approaches to Death in New Zealand's Cultures and Faiths. Bridget Williams Books. p.130. ISBN978-1877242342. Occasionally, they may ask the minister to anoint them, hear their confession or absolve them of sin. (In fact, confession and absolution do not have to be done by an ordained minister: one of the cornerstones of Methodism is 'every member is a minister'.) Wherever necessary, the minister encourages the dying person to seek reconciliation with and forgiveness from family members or friends.
↑ F. Belton Joyner Jr. (2010). The Unofficial United Methodist Handbook. Abingdon Press. p.102. ISBN978-1426724961. Confession is an "office of the keys" (see Matthew 16:19) belong to all baptized persons, that is, anyone may confess and any believer may pronounce the word of forgiveness. A declaration of forgiveness is permanent and binding because it comes from Jesus Christ himself.
1 2 Hickman, Hoyt (2014). "Prayers of Confession". Interpreter Mazine. The United Methodist Church. Archived from the original on 28 April 2014. Retrieved 27 April 2014.
↑ This Holy Mystery: A United Methodist Understanding of Holy Communion. The United Methodist Church. 2005. p.9. ISBN978-0881774573.
↑ 1996 Discipline ¶ 332. The United Methodist Church. 5. All clergy of The United Methodist Church are charged to maintain all confidences inviolate, including confessional confidences.{{cite book}}: |work= ignored (help)
↑ "In early A.A., sharing and confession was an integral part of recovery for alcoholics. Both Bill Wilson and Dr. Bob truly believed that the Fifth Step was absolutely necessary if an alcoholic was to be cured. Even Anne Smith, commonly referred to as the 'Mother of A.A.,' believed that confession, or sharing of wrongs, was vital." Retrieved from aa-history.comArchived 2014-10-11 at the Wayback Machine
The Sacrament of Forgiveness, by Gilbert Prower Symons, in series, The Advent Papers, Cincinnati, Ohio: Forward Movement Publications, [196-]. N.B.: Expresses an "Anglo-Catholic" viewpoint of Anglicanism.
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