The Power of the Key?

PatricaMcKay2

I was wondering how non-Roman Catholic posters here see this passage from the Gospel of St John which used by many Christians to support confession to a Liturgical Priest or Minister.

"22And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

23Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."

St John Chapter 20.

Also I have been told that in Eastern Orthodoxy confession to a Liturgical Priest isnt strictly necessary, and in cases of emergency lay Christians can confess to each other and it counts as the same as if they had done in it in the normal manner used in that Church. Is this true? Or is their controversy over this in that Church?

Private confession to and absolution by a Minister is available in the Church of Ireland (by some Ministers that is) but its not something common at all.

Private confession and absolution was retained in the Lutheran Churches, though today it generally only common in the conservative confessional Churches and in Scandnavia.

The Ausburg Confession says this on the subject...

Article XI: Of Confession.

1] Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession 2] an enumeration of all sins is not necessary. For it is impossible according to the Psalm: Who can understand his errors? Ps. 19:12.

And the Defense says this about it...

"Article XI: Of Confession.

58] The Eleventh Article, Of Retaining Absolution in the Church, is approved. But they add a correction in reference to confession, namely, that the regulation headed, Omnis Utriusque, be observed, and that both annual confession be made, and, although all sins cannot be enumerated, nevertheless diligence be employed in order that they be recollected, and those which can be recalled, be recounted. Concerning this entire article, we will speak at greater length after a while, when we will explain our entire opinion concerning repentance. 59] It is well known that we have so elucidated and extolled [that we have preached, written, and taught in a, manner so Christian, correct, and pure] the benefit of absolution and the power of the keys that many distressed consciences have derived consolation from our doctrine; after they heard that it is the command of God, nay, rather the very voice of the Gospel, that we should believe the absolution, and regard it as certain that the remission of sins is freely granted us for Christ's sake; and that we should believe that by this faith we are truly reconciled to God [as though we heard a voice from heaven]. This belief has encouraged many godly minds, and, in the beginning, brought Luther the highest commendation from all good men, since it shows consciences sure and firm consolation; because previously the entire power of absolution [entire necessary doctrine of repentance] had been kept suppressed by doctrines concerning works, since the sophists and monks taught nothing of faith and free remission [but pointed men to their own works, from which nothing but despair enters alarmed consciences].

60] But with respect to the time, certainly most men in our churches use the Sacraments, absolution and the Lord's Supper, frequently in a year. And those who teach of the worth and fruits of the Sacraments speak in such a manner as to invite the people to use the Sacraments frequently. For concerning this subject there are many things extant written by our theologians in such a manner that the adversaries, if they are good men, will undoubtedly approve and 61] praise them. Excommunication is also pronounced against the openly wicked [those who live in manifest vices, fornication, adultery, etc.] and the despisers of the Sacraments. These things are thus done both according to the Gospel and according to 62] the old canons. But a fixed time is not prescribed, because all are not ready in like manner at the same time. Yea, if all are to come at the same time, they cannot be heard and instructed in order [so diligently]. And the old canons and Fathers do not appoint a fixed time. The canon speaks only thus: If any enter the Church and be found never to commune, let them be admonished that, if they do not commune, they come to repentance. If they commune [if they wish to be regarded as Christians], let them not be expelled; if they fail to do so, let them be excommunicated. Christ [Paul] says, 1 Cor. 11:29, that those who eat unworthily eat judgment to themselves. The pastors, accordingly, do not compel those who are not qualified to use the Sacraments.

63] Concerning the enumeration of sins in confession, men are taught in such a way as not to ensnare their consciences. Although it is of advantage to accustom inexperienced men to enumerate some things [which worry them], in order that they may be the more readily taught, yet we are now discussing what is necessary according to divine Law. Therefore, the adversaries ought not to cite for us the regulation Omnis Utriusque, which is not unknown to us, but they ought to show from the divine Law that an enumeration of sins is necessary for obtaining their remission. 64] The entire Church, throughout all Europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has cast upon consciences. Neither has the text by itself as much disadvantage as was afterwards added by the Summists, who collect the circumstances of the sins. What labyrinths were there! How great a torture for the best minds! For the licentious and profane were in no way moved by these instruments of terror. 65] Afterwards, what tragedies [what jealousy and hatred] did the questions concerning one's own priest excite among the pastors and brethren [monks of various orders], who then were by no means brethren when they were warring concerning jurisdiction of confessions! [For all brotherliness, all friendship, ceased, when the question was concerning authority and confessor's fees.] We, therefore, believe that, according to divine Law, the enumeration of sins is not necessary. This also is pleasing to Panormitanus and very many other learned jurisconsults. Nor do we wish to impose necessity upon the consciences of our people by the regulation Omnis Utriusque, of which we judge, just as of other human traditions, that they are not acts of worship necessary for justification. And this regulation commands an impossible matter, that we should confess all sins. It is evident, however, that most sins we neither remember nor understand [nor do we indeed even see the greatest sins], according to Ps. 19:13: Who can understand his errors?

66] If the pastors are good men, they will know how far it is of advantage to examine [the young and otherwise] inexperienced persons; but we do not wish to sanction the torture [the tyranny of consciences] of the Summists, which notwithstanding would have been less intolerable if they had added one word concerning faith, which comforts and encourages consciences. Now, concerning this faith, which obtains the remission of sins, there is not a syllable in so great a mass of regulations, glosses, summaries, books of confession. Christ is nowhere read there. [Nobody will there read a word by which he could learn to know Christ, or what Christ is.] Only the lists of sins are read [to the end of gathering and accumulating sins; and this would be of some value if they understood those sins which God regards as such]. And the greater part is occupied with sins against human traditions, 67] and this is most vain. This doctrine has forced to despair many, godly minds, which were not able to find rest, because they believed that by divine Law an enumeration was necessary, and yet they experienced that it was impossible. But other faults of no less moment inhere in the doctrine of the adversaries concerning repentance, which we will now recount."

http://bookofconcord.org/augsburgconfession.php#article11

PatricaMcKay2

This was also a passage I was thinking about...



19And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

St Matthew's Gospel Chapter 16.

santing

Add to this

Matt 18:17,18 If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector. I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

Here the authority seems to be locked in the church.

Baggio1

seems pretty obvious to me that Christ is giving authority to forgive sins and to lead his church on earth to his apostles etc.... no doubt about it

PatricaMcKay2

santing wrote: »

Add to this

Here the authority seems to be locked in the church.

Agreed....However should the Church than give people in authority in the role of hearing confessions of sins and absolving them?

santing

PatricaMcKay2 wrote: »

Agreed....However should the Church than give people in authority in the role of hearing confessions of sins and absolving them?

The following might shed light on the practice of Church discipline in the Early Church:

2Cor 2:6-11 The punishment inflicted on him by the majority is sufficient for him. Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow. I urge you, therefore, to reaffirm your love for him. The reason I wrote you was to see if you would stand the test and be obedient in everything. If you forgive anyone, I also forgive him. And what I have forgiven--if there was anything to forgive--I have forgiven in the sight of Christ for your sake, in order that Satan might not outwit us. For we are not unaware of his schemes.

1. The whole Church was involved in the discipline, and the forgiving
2. Even an Apostle didn't impose his will on the Church, but rather (strong) recommendations.
3. Discipline always has correction and forgiveness in view.

The current practice of confessing sins to a priest is most likely an later influence of the Celtic Church (something Irish that crept in!), which was unknown in mainland Europe until the 8th century.

gimmebroadband

Any person can confess their sins to whomever they wish, but only an Ordained Priest has the power to forgive sins!

"The power to forgive sins that Christ conferred upon His Church is unlimited in extent,
that is, it includes without exception all repented mortal and venial sins committed
after Baptism. This power includes not only the remission of sins and of the external
punishment due to mortal sins, but also the temporal punishment that remains after the
sins have been forgiven.

We know this from our Lord's words to St. Peter. When Christ promised Peter the
Power of the Keys, He said: "Whatever thou shalt bind . . . and whatever thou shalt
loose," the same shall be ratified in heaven. "Whatever" includes everything and,
therefore, must mean the power to forgive, first, the guilt of all sins without exception
and, second, the punishment due to sin, because all these are obstacles to heaven-
mortal sins, forever, and temporal punishment at least for a time. The Power of the
Keys means precisely the locking or unlocking of the gate of heaven to souls.

Who can exercise the Power of the Keys

Power of orders. Only he who possesses the power of orders can forgive sins. Only the
ordained bishops and priests of the Church can validly administer the sacrament of
Penance. Jesus Christ conferred the power to absolve sins upon Peter and the Apostles,
and through them upon their legitimate successors. The power to forgive sins is
conferred by ordination to the priesthood. But ordination alone does not enable a priest
to absolve validly.

Power of jurisdiction. In addition to the power of orders, a priest must have the power
of jurisdiction, that is, he must be assigned subjects within a defined limit of space or
time, over whom he can exercise the powers received in ordination. This is what is
meant when we say that a priest is "authorized." In a parallel example, a man has been
created a judge by the United States government; but he cannot on that account walk
into any court room and proceed to hear cases. He must receive a definite assignment,
an appointment to a limited sphere, within which he is empowered to exercise
jurisdiction.

In the Church, the pope, by virtue of his office as Supreme Head, has ordinary
jurisdiction over all the faithful throughout the world; the bishop, over his diocese; and
the pastor over his parishioners.

Priests who are called upon to hear confession outside the territory of their ordinary
jurisdiction must obtain from the local bishop the authorization, or the "faculties," to
hear confession. However, there are certain cases when the Church grants general
jurisdiction to any priest. For instance, any priest, even one suspended or
excommunicated, may validly absolve a person who is in danger of death, when no
other priest can be obtained."

http://www.ewtn.com/library/HOMELIBR/EXCOMMUN.TXT

Monty.

What Jesus said and gave to the apostles and the apostles appointed successors is quite clear to me.

"As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. " - John 21:21-23 DR

Slav

PatricaMcKay2 wrote: »

Also I have been told that in Eastern Orthodoxy confession to a Liturgical Priest isnt strictly necessary, and in cases of emergency lay Christians can confess to each other and it counts as the same as if they had done in it in the normal manner used in that Church. Is this true? Or is their controversy over this in that Church?

Confession is only a part of the Mystery of Repentance. In confession the Church acts as a witness. Anybody with a good standing in the Church can represent it but it's usually the parish priest or abbot or bishop. However sometimes it's not practical, e.g. in a monastery nuns can confess to their abbess.

On the other hand the Mystery of Repentance is also reconciliation with the Church which manifests itself in Holy Communion and this is the part which is strictly reserved for the bishops and priests as the ones who preside at the Divine Liturgy. So even if a nun confesses to her abbess it's still a priest or a bishop who says the absolution prayers for her (without hearing her confession) and commune her.

santing wrote: »

The current practice of confessing sins to a priest is most likely an later influence of the Celtic Church (something Irish that crept in!), which was unknown in mainland Europe until the 8th century.

I think it's much older then that. If I'm not mistaken at least Pope Leo I wrote about the role of priests at Confession and I guess he was not the first one. This also makes perfect practical sense as otherwise it's easy to make a show out of a Mystery.