The World's Ruined: Confess Your Sins to One Another...

Friday, January 13, 2017

Confess Your Sins to One Another...

Our topic is confession of sins and forgiveness which began with Calvin's encouragement to readily come to Jesus Christ who is our Physician in order to find healing for our infirmities, peace for our troubled consciences from the guilt of our sins. Christ shed his blood for this very purpose. But is private confession made alone to God the only kind of confession of sins? A while back, my wife observed that one never feels more like a Christian than when he or she has confessed their sin to and asked for forgiveness from someone they've offended. Amen. All who have done this know the difficulty with which this is accomplished, one involving the struggle against our stubborn pride and self-justifying rationalizations. Yet when we follow through - as James writes, Therefore, confess your sins to one another and pray for one another, that you may be healed - we find ourselves refreshingly humbled and renewed, having arrived at a simple and godly stance - that of thankful, forgiven sinners at the foot of the cross, resting solely in Jesus's sacrifice for us. Calvin continues...

Moreover, scripture commends to us two other kinds of confession. One is made for our own sake. That is what St. James' saying is directed toward, that we confess our sins to each other (Jas. 5:16). For he means that, making known our weaknesses to each other, we may mutually help each other with counsel and comfort. The other kind of confession is done for the love of our neighbor who has been offended by our sin, to reconcile and find peace with him. Christ speaks about that in St. Matthew, saying: "If you present your offering at the altar and there you remember that your brother has something against you, leave your offering there and go, reconcile yourself with your brother first, and then you will present your offering" (Matt. 5:23-24). For we must reunite love/charity, which has been cooled and weakened by our offense, by recognizing our sin and asking for pardon.

As for the first kind of confession, although scripture does not assign a person to whom we may unburden ourselves and leaves us free to choose among the faithful whoever seems good to us as the one to hear our confession, nevertheless because pastors ought to be fitting above others for that, it is better for us to go instead to them. Now I say that they are more suitable than others since, on account count of their office they are established by God to instruct us how to overcome come sin, and to certify God's goodness in order to comfort us. That is why, when he feels in such perplexity of conscience that he cannot help himself without the help of another, let each faithful person prudently not neglect the remedy which he is offered by God; that is, in order to relieve and free himself from scruples let him confess individually to his pastor and receive comfort from him, since it is the pastor's office to comfort God's people with the teaching of the gospel individually as well as in public. However, we must always hold to this mean: that consciences must not be bound and brought under some yoke with regard to things which God has left free.John Calvin. The Institutes of Christian Religion, The First English Version of the 1541 French Edition

“Seek the Lord while he may be found;
call upon him while he is near;
let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the Lord, that he may have compassion on him,
and to our God, for he will abundantly pardon."

Isaiah 55:6-7

1 comment:

HudsonJanuary 16, 2017 at 6:58 AM
I like what you say about the communality or mutuality of confession. Here are two other aspects to consider:

1. Because of concupiscence (the infection of nature), confessing one's sins requires habitual regularity; not only as a result of the pricking of conscience.
2. Liturgically speaking, confessing sins is the necessary introduction (pre-condition) to other aspects of devotion such as Bible reading and prayer and must come first in the Order.

Here's the intro to to the BCP's daily Order:

"DEARLY beloved brethren, the Scripture moveth us, in sundry places, to acknowledge and confess our manifold sins and wickedness; and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father; but confess them with an humble, lowly, penitent, and obedient heart; to the end that we may obtain forgiveness of the same, by his infinite goodness and mercy. And although we ought, at all times, humbly to acknowledge our sins before God; yet ought we chiefly so to do, when we assemble and meet together to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy Word, and to ask those things which are requisite and necessary, as well for the body as the soul. Wherefore I pray and beseech you, as many as are here present, to accompany me with a pure heart, and humble voice, unto the throne of the heavenly grace, saying after me;"
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The Mere Mercy of God

This calling of Abram is a signal instance of the gratuitous mercy of God. Had Abram been beforehand with God by any merit of works? Had Abram come to him, or conciliated his favour? Nay, we must ever recall to mind that he was plunged in the filth of idolatry; and God freely stretches forth his hand to bring back the wanderer. He deigns to open his sacred mouth, that he may show to one, deceived by Satan's wiles, the way of salvation.

But this is done designedly, in order that the manifestation of the grace of God might become the more conspicuous in his person. For he is an example of the vocation of us all; for in him we perceive, that, by the mere mercy of God, those things that are not are raised from nothing, in order that they may begin to be something.

-John Calvin, Genesis, (Banner of Truth), p. 343

"Nor the faith also does not shut out the justice of our good works, necessarily to be done afterwards of duty towards GOD (for we are most bounden to serve GOD, in doing good deeds, commanded by him in his holy Scripture, all the days of our life): But it excludes them, so that we may not do them to this intent, to be made good by doing of them. For all the good works that we can do, be imperfect, and therefore not able to deserve our justification: but our justification doth come freely by the mere mercy of God..." (Thomas Cranmer - Homily of Justification)

Justification-Sanctification/Law-Gospel

In short, I affirm, that not by our own merit but by faith alone, are both our persons and works justified; and that the justification of works depends on the justification of the person, as the effect on the cause. (John Calvin, Acts of the Council of Trent with the Antidote)

The law guides, directs, commands, all things that are against the interest and rule of sin. It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion. But if you shall say unto it, “What then shall we do? this tyrant, this enemy, is too hard for us. What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?” Here the law is utterly silent, or says that nothing of this nature is committed unto it of God: nay, the strength it hath it gives unto sin for the condemnation of the sinner: “The strength of sin is the law.” But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers. By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion… (John Owen, A Treatise of the Dominion of Sin and Grace)