4. The New Testament
The baptism that John the Baptist offered involved the confession of sins (Matt 3:6). The baptisands are seen in contrast with the Pharisees and Sadducees, who are lacking the attitude of sorrow for one’s own sins. As in the OT, the mourning of the blessed, and their poverty in Spirit, prepare the way for the coming of the messiah’s great salvation (Matt 5:1-12). The tax collector, who stands far off and crestfallen, and who prays ‘have mercy on me a sinner!’ (Luke 18:13) is the one who goes down justified – his godly sorrow is met by forgiveness and justification. Sorrow for one’s sins, expressed in confessional prayer to God, is the disposition, or mindset, that is answered by the good news of the coming of the Kingdom of God in the person of the messiah himself, who will offer himself as an atoning sacrifice for sin. Christ remains in his role of intercessor with the Father on our behalf (1 John 2:1 ).
5. Simul iustus et peccator
There is no hint in the NT of the Roman Catholic view that conversion is necessary for Christians even after baptism. The problem with the system is a failure to see that forgiveness and justification are once and for all, and bring the fruit of adoption into Christ’s family by the Spirit. The NT Christian is addressed as a saint, not a sinner; and there is the expectation of a robust conscience full of confidence in the atoning blood of Christ. This life is still lived in the flesh, of course. Luther’s insight was that in the gospel one could be both fully righteous and yet still a sinner. Because the Christian life is still lived in the flesh, confession of sin plays a crucial role in reminding the believer how it is that he or she can claim to stand with any confidence before God. It is a protection from the haughtiness and presumption so often condemned in scripture. The practice of confession of sin powerfully reminds us of our dependence at every turn on the mercy of God
...the beginning, and the even the preparation, of proper prayer is the plea for pardon with a humble and sincere confession of guilt.
John Calvin
ARTICLE XVI
Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given and fall into sin, and by the grace of God we may arise again and amend our lives. And therefore they are to be condemned, which say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.; and encourages us to further repentance.
Confession signals that the Christian life is an ongoing act of repentance, steeped in recognition of the holiness of the character of God himself. It points us back to the great salvation-historical moments of redemption, and most especially to the cross of Christ as the once-for-all sacrifice for sin. Confession is effective because of the advocacy of Christ in before the throne of God in his present heavenly session. This is not in any way to compromise the assurance of a clean conscience that the Christian ought to experience – as the doctrine of justification by faith alone teaches. As Calvin writes: The godly man enjoys a pure conscience before the Lord, thus confirming himself in the promises with which the Lord comforts and supports his true worshippers. It is not our intent to snatch this true blessing from his breast; rather we would assert that his assurance his prayers will be answered rests solely upon God’s clemency, apart from all consideration of personal merit. Confession is, in fact, a great recognition of the security and sure hope of an answer that is given in the gospel of Jesus Christ – while at the same time, being recognition of the seriousness with which the Christian takes sin. It is therefore important to encourage a practice of confession individually and corporately among God’s people; but alongside this to declare the gospel of grace – in this sense fulfilling Jesus’ commission to the apostles in John 20:23.
6. Confession as therapy?
We probably shouldn’t despise the therapeutic effects of confession either. James 5:14-16 reads: 14 Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. 15 The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. 16 Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. The confession in this instance is mutual and communal rather private. The healing effects of the experience of forgiveness are palpable.
Showing posts with label confession. Show all posts
Showing posts with label confession. Show all posts
Thursday, August 20, 2009
Tuesday, August 18, 2009
Confessing 1
The Christian life is, while united into the family of God by the Spirit in Christ Jesus and living in the expectation of being perfected, still haunted by sin, and acknowledged by the Christian to be so.
1. Forgive us our sins?
Confession means admitting that one’s actions have been displeasing to God. If we say we have no sin says the author of 1 John, we deceive ourselves, and the truth is not in us. On the other hand if we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness (1:8-9). Is John merely talking about the beginning of the Christian life here, or is he rather saying that the whole of the Christian life ought to be marked the habit of confessing one’s sins? The context would seem to demand understand this confession in an ongoing sense. But does this then undermine justification by grace through faith? If the Christian is already walking in the light, and cleansed from all sin by the blood of Jesus (vs 5-6) – then what need is there of a habit of confession of sin? Does this not merely tempt us to despair? The problem is: what to do with Christian sin. What effect do sins have on the Christian life?
2. Confession in Roman Catholicism
The Roman Catholic Church insists on a sacrament of Penance and Reconciliation. Though it inaugurates the new life of grace, baptism does not abolish the weakness in our human nature. Neither does it remove our concupiscence – our inclination to sin. Thus, Christ instituted the sacrament in order to enable the conversion of the baptised (John 20:22-23). This conversion involves first of all contrition – which is an interior movement of the heart in sorrow for one’s sins and with a firm intention not to sin again. Confession is to be made, via the intermediary action of the priest, of all mortal sin. These have to be remembered and enumerated. Prayers can be part of an act of penance, which then prepares the way for reconciliation of the sinner with God at the Eucharist.
3. Confessing in The Old Testament
Part of Adam and Eve’s fall involves their refusal to accept responsibility for their actions. Rather, they blame others. It is not a surprise that things are meant to be different. The Levitical sacrifices involved an act of confession of sin over the head of the sacrificial animal (Lev 1:4, 16:21). However, it is in the historical narratives that confession becomes significant for Israel, especially in the midst of national calamity. Inspired by the prophecies of Jeremiah, Daniel makes an extensive confession of Israel’s sins to God. The confession in particular emphasises the consistency and faithfulness of God to his promises in contrast to the faithlessness of Israel. His plea for mercy focuses on the memory of the Exodus and the fact that Israel’s restoration will bring glory to Yhwh’s name. In post-exilic Israel, Ezra makes a shame-faced prayer of confession to God on behalf of the people (Ez 9:5-15; see also Neh 9:6-37 and Isaiah 64:1-12). These are collective, national prayer-acts occasioned by particular moments of Israel’s history; but significantly, they are articulations of the kind of repentant spirit that prepares the way for the salvation of Yhwh. A more personal prayer of confession is given to us in Ps 32 (see also Ps 25) – but the attitude and purpose are the same. Confession of sin, individual and corporate, is the proper preparation for the saving intervention of Yhwh. This is not because it forces God’s hand, but because it prepares the way for atonement and forgiveness.
1. Forgive us our sins?
Confession means admitting that one’s actions have been displeasing to God. If we say we have no sin says the author of 1 John, we deceive ourselves, and the truth is not in us. On the other hand if we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness (1:8-9). Is John merely talking about the beginning of the Christian life here, or is he rather saying that the whole of the Christian life ought to be marked the habit of confessing one’s sins? The context would seem to demand understand this confession in an ongoing sense. But does this then undermine justification by grace through faith? If the Christian is already walking in the light, and cleansed from all sin by the blood of Jesus (vs 5-6) – then what need is there of a habit of confession of sin? Does this not merely tempt us to despair? The problem is: what to do with Christian sin. What effect do sins have on the Christian life?
2. Confession in Roman Catholicism
The Roman Catholic Church insists on a sacrament of Penance and Reconciliation. Though it inaugurates the new life of grace, baptism does not abolish the weakness in our human nature. Neither does it remove our concupiscence – our inclination to sin. Thus, Christ instituted the sacrament in order to enable the conversion of the baptised (John 20:22-23). This conversion involves first of all contrition – which is an interior movement of the heart in sorrow for one’s sins and with a firm intention not to sin again. Confession is to be made, via the intermediary action of the priest, of all mortal sin. These have to be remembered and enumerated. Prayers can be part of an act of penance, which then prepares the way for reconciliation of the sinner with God at the Eucharist.
3. Confessing in The Old Testament
Part of Adam and Eve’s fall involves their refusal to accept responsibility for their actions. Rather, they blame others. It is not a surprise that things are meant to be different. The Levitical sacrifices involved an act of confession of sin over the head of the sacrificial animal (Lev 1:4, 16:21). However, it is in the historical narratives that confession becomes significant for Israel, especially in the midst of national calamity. Inspired by the prophecies of Jeremiah, Daniel makes an extensive confession of Israel’s sins to God. The confession in particular emphasises the consistency and faithfulness of God to his promises in contrast to the faithlessness of Israel. His plea for mercy focuses on the memory of the Exodus and the fact that Israel’s restoration will bring glory to Yhwh’s name. In post-exilic Israel, Ezra makes a shame-faced prayer of confession to God on behalf of the people (Ez 9:5-15; see also Neh 9:6-37 and Isaiah 64:1-12). These are collective, national prayer-acts occasioned by particular moments of Israel’s history; but significantly, they are articulations of the kind of repentant spirit that prepares the way for the salvation of Yhwh. A more personal prayer of confession is given to us in Ps 32 (see also Ps 25) – but the attitude and purpose are the same. Confession of sin, individual and corporate, is the proper preparation for the saving intervention of Yhwh. This is not because it forces God’s hand, but because it prepares the way for atonement and forgiveness.
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