Response to a Catholic pamphlet on Confession

Definition of Confession (as scribed on the top of the pamphlet):

The voluntary self-accusation of one's sins to a qualified priest in order to obtain absolution from him.  This accusation must be an external manifestation.  It must be objectively complete in that the penitent confesses every mortal sin according to the number and kinds that he has committed since his last worthy reception of the sacrament of penance.  In extraordinary circumstances a subjectively complete confession is sufficient, that is, when circumstances prevent a person from accusing himself of all of his grave sins.  He is nevertheless obliged to confess all his mortal sins in a later reception of the sacrament.

The "Confession" pamphlet:

Definition of Confession - the voluntary self-accusation of one's sins to a qualified priest in order to obtain absolution from him. This accusation must be an external manifestation. It must be objectively complete in that the penitent confesses every mortal sin according to the number and kinds that he has committed since his last worthy reception of the sacrament of penance. In extraordinary circumstances a subjectively complete confession is sufficient, that is, when circumstances prevent a person from accusing himself of all of his grave sins. He is nevertheless obliged to confess all his mortal sins in a later reception of the sacrament.

Virtually all Protestants deny that Christ gave His disciples the power to forgive sins. To discuss the sacrament of confession well, you need to know John 20:19-23.

When Jesus bestowed on the disciples the power to forgive sins, He did it on Easter Sunday. This is significant because of the connection of the Resurrection with spiritual life. Notice that He conferred the power by breathing on the Apostles. The only other time that God breathed on anyone was when He breathed life into the first human being (Gn 2:7). Ask Fundamentalists to think about these powerful symbols and how they signify an awesome life-giving power given to the disciples. Not that Jesus gives the disciples the authority to forgive, and not to forgive. This means a priest has to hear the sins in order to know whether to forgive them or hold them bound.

Fundamentalists say they confess their sins to God while Catholics confess their sins only to priests. Wrong. Catholics always confess their sins to God. They do it directly as well as through His ministers because that is what God requires, as clearly taught in Scripture.

Know 2 Cor 5:17-20. St. Paul explains how the Apostles are ambassadors of Christ's work of reconciliation. What does this mean but that they share in the ministry of Christ and forgive sins in His name? Also know James 5:13-16. James makes clear that the sins of the sick are forgiven in this sacrament of anointing. He specifies that the presbyters (priests) must be called. They obviously had a power the ordinary Christian did not: the power to forgive sins. Otherwise, why didn't James simply ask ordinary, fellow Christians to pray over the sick as is the case in numerous other passages?

Many Protestants believe that sins are wiped away in Baptism. This means they believe that their ministers are used by God as His instruments in the forgiveness of sins thru a sacrament, Baptism, which they administer. Catholics believe that the priest is used by God as His instrument for the forgiveness of sins in three sacraments: Confession, Anointing, and Baptism. The disagreement here is not in principle. It is true that most Fundamentalists do not believe that sins are wiped away through Baptism. However, we can point out that they all believe that God can use their ministers as instruments in His physical healing. Why wouldn't God do the same with spiritual healing, which is more important?

Finally, return to John 20:21: "As the Father has sent me, so I send you." The apostles are to continue the mission of Christ. The essence of that mission is THE FORGIVENESS OF SINS. Jesus knows our human nature. He provided sacramental confession to give us several important gifts: humility, the certainty of forgiveness, spiritual direction, and help to overcome self-deception and rationalization in matters of sin.

Clearly, Christ gave His disciples the power to forgive sin. This power was intended to be passed on, since Christ knew people would sin until the end of time. Early Church history confirms that Christians believed this power was passed on to the Apostles' successors (see Jurgnes: #493, #553, #602, #637, and #855a).

Initial response:

Comparison of confession to other Christian actions:  I can compare the confession bit to finding a partial accountability and discipleship partner in one. Since the priest is more learned than ordinary folk and usually has more experience behind him than others may have in your life, it seems sensible from that respect (though I've never been to confession so I can't personally attest that the priest actually follows your life as another more devoted suitor would... but my sister seemed to have a close relationship with her priest at one point in time).  It also seems ok because in making confession an ordinary act that follows part of the "sacred tradition" of the catholic faith, it can heighten awareness of the difference in living between what is right and wrong.  However, if a person is already in a relationship with God and is listening to the discernment of the Holy Spirit, I wonder ... where is the value added?  I'm only an advocate for tradition if it enables the personal relationship with God, or increases the understanding of Him.  I'm not for tradition when/if it degrades or disables that relationship, which seems to be the case with my view of Catholicism (as I know others agree, both Christian and non-Christian alike).  For so many reasons it is portrayed as something that *has* to be done ... another required action of faith.  But as we're told in the Bible in many locations, faith alone brings God's saving grace... then you can argue strength/validity of faith thereafter.

I understood that only God had the power to give or retain saving Grace to man, and that after salvation, man can still sin but its a sin not leading to death.  "Death" in this instance is the absence of God after our time on Earth has terminated.  In my understanding, the disciples had the authority to announce guilt or innocence (discernment, and other God inspired reasons) but not to determine guilt or innocence.  Acts 5:1-10 seems relevant in this context:

Acts 5:1-10
1  But a man named Ananias, with his wife Sapphira, sold a piece of property,
2  and kept back some of the price for himself, with his wife's full knowledge, and bringing a portion of it, he laid it at the apostles' feet.
3  But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?
4  While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart?  You have not lied to men but to God."
5  And as he heard these words, Ananias fell down and breathed his last; and great fear came over all who heard of it.
6  The young men got up and covered him up, and after carrying him out, they buried him.
7  Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened.
8  And Peter responded to her, "Tell me whether you sold the land for such and such a price?"  And she said, "Yes, that was the price."
9  Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test?  Behold, the feet of those who have buried your husband are at the door, and they will carry you out as well."
10  And immediately she fell at his feet, and breathed her last, and the young men came in and found her dead, and they carried her out and buried her beside her husband.

This account of Ananias's sin leading to his immediate death seems more of an example of Peter, knowing what had occurred, announced to Ananias and his wife what had happened and they fell dead.  In other words, Peter had made known what had happened but did not determine the sin.  I do not read how Peter had the power to determine the sin and then forgive or not forgive it (let alone the power to take life).

Just as man doesn't know for sure if someone is saved (because we cannot see within their heart), man cannot know with surety the thoughts of another person when they are hidden.  As James 1:14-15 says, "But each one is tempted when he is carried away and enticed by his own lust.  Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death."  Accomplished sin is obviously easier to notice than the conceived ideas.  We aren't told if Peter was at the transaction when Ananias and his wife sold the possession.  Assuming Peter wasn't and no else one told him, we turn to the discernment of the Spirit or another means of that info relayed from God.

We are called to discern sin and to bring it to another Christian's attention (note: that does not include judging others - ):

Luke 17:3 - Be on your guard!  If your brother sins, rebuke him; and if he repents, forgive him.

Our Christian family is to rebuked for sin, but who are our "brothers"?

Matthew 12:48-50
48  But Jesus answered the one who was telling Him and said, "Who is My mother and who are My brothers?"
49  And stretching out His hand toward His disciples, He said, "Behold My mother and My brothers!
50  For whoever does the will of My Father who is in heaven, he is My brother and sister and mother."

Additional verses on revealing and rebuking sins within our family of God:

Matthew 18:15-17
15  If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother.
16  But if he does not listen to you, take one or two more with you, so that 'by the mouth of two or three witnesses every fact may be confirmed.'
17  If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.

Galatians 6:1-2
1  Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.
2  Bear one another's burdens, and thereby fulfill the law of Christ.

1 Thessalonians 5:14-15
14  We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone.
15  See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people.

A man forgiving another man of a sin done to him, does not mean God forgives that sin... and vice versa.  But not forgiving a person for sin (as well as living unrighteously) can hinder a fulfilling and complete relationship with God:

Matthew 5:23-24
23  Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you,
24  Leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.

Romans 12:17-19
17  Never pay back evil for evil to anyone.  Respect what is right in the sight of all men.
18  If possible, so far as it depends on you, be at peace with all men.
19  Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "Vengeance is Mine, I will repay", says the Lord.

1 Peter 3:7 - You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.

Jesus also discusses the importance of not living by a double-standard with respect to forgiveness of sin with your brothers (other Christians):

Matthew 6:14-15
14  For if you forgive others for their transgressions, your heavenly Father will also forgive you.
15  But if you do not forgive others, then your Father will not forgive your transgressions.

Matthew 18:21-35
21  Then came Peter and said to Him, Lord, how often shall my brother sin against me and I forgive him? Up to seven times?
22  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.
23  For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves.
24  When he had begun to settle them, one who owed him ten thousand talents was brought to him.
25  But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made.
26  So the slave fell to the ground and prostrated himself before him, saying, 'Have patience with me and I will repay you everything.'
27  And the lord of that slave felt compassion and released him and forgave him the debt.
28  But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, 'Pay back what you owe.'
29  So his fellow slave fell to the ground and began to plead with him, saying, 'Have patience with me and I will repay you.'
30  But he was unwilling and went and threw him in prison until he should pay back what was owed.
31  So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened.
32  Then summoning him, his lord said to him, 'You wicked slave, I forgave you all that debt because you pleaded with me.
33  Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?'
34  And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him.
35  My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart."

I disagree with the statement in the pamphlet above that "a priest has to hear the sins in order to know whether to forgive them or hold them bound."  Again, we are called to discern sin and to bring it to another Christian's attention, but we are not called to judge others.  We are called to love one another, to show compassion for others and continuously forgive them. 

God instructs us to actively seek forgiveness of others; as such I can not agree that God would condone priests withholding man-to-man forgiveness, let alone the higher level of "forgiveness" or binding discussed with the verses in Matthew and John (Matthew 16:19, 18:18, and John 20:23).

Matthew 16:19, 18:18, and John 20:23 are key verses used by Catholicism to pronounce the idea of confession and empowering priests to forgive or not forgive sins. 

Matthew 16:19
18  I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it.
19  I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.

Matthew 18:18
18  Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.

John 20:22-23
22  And when He had said this, He breathed on them and said to them, "Receive the Holy Spirit.
23  If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained."

Matthew 16:24-25
24  Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.
25  For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it."

Matthew 18:3-4
3  and said, "Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven.
4  Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven"

Matthew 20:25-28
25  But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them.
26  It is not this way among you, but whoever wishes to become great among you shall be your servant,
27  and whoever wishes to be first among you shall be your slave;
28  just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

Jesus was greater than any man, living a life without sin (2 Corinthians 5:21).  He is also God, yet we see no benefit of royalty or rank while he was living on Earth.  Jesus is our example of how to live; He washed the feet of the disciples as another example for the importance of rank (John 13:5-17).  Jesus humbled and emptied himself to live the life of a man and dye a horrific death for mankind:

Philippians 2:6-11
6  who, although He existed in the form of God, did not regard equality with God a thing to be grasped,
7  but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.
8  Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.
9  For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name,
10  so that at the name of Jesus 'every knee will bow', of those who are in heaven and on earth and under the earth,
11  and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Let's return to the meaning of "I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven."  The freeing (forgiving) or binding of the sin, in the end, could mean the acceptance of God who does the forgiveness.  God does not forgive people's sins because we do so, nor does He withhold forgiveness because we do.  But those who proclaim the gospel are in effect forgiving or not forgiving sins, depending on whether the hearers accept or reject Jesus Christ.  That perspective is inline with the great commission, ministry of reconciliation, and perspective of us sowing but God harvesting:

Matthew 28:18-20  (Great Commission)
18  And Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth.
19  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
20  teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."

2 Corinthians 18-20  (Ministry of Reconciliation)
18  Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation,
19  namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.
20  Therefore, we are ambassadors for Christ, as though God were making and appeal through us; we beg you on behalf of Christ, be reconciled to God.

We who are recipients of the reconciliation have a new privilege/obligation of living like the disciples of now being ministers of that reconciliation and carrying that message throughout the world.  The parable of the sower and soils, where the seed (the Word) falls on a variation of soil (people), tells us that some people will never receive the Word (Christ):

Mark 4:2-8  (see also Mark 2:11-20 for explanation)
2  And He was teaching them many things in parables, and was saying to them in His teaching,
3  "Listen to this!  Behold, the sower went out to sow;
4  as he was sowing, some seed fell beside the road, and the birds came and ate it up.
5  Other seed fell on the rocky ground where it did not have much soil; and immediately it sprang up because it had no depth of soil.
6  And after the sun had risen, it was scorched; and because it had no root, it withered away.
7  Other seed feel among the thorns, and the thorns came up and choked it, and it yielded no crop.
8  Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold."

The following verse references, also dealing with sowing, talk how we sow and work the ground but how God is responsible for the harvest:

1 Corinthians 3:6-9
6  I planted, Apollos watered, but God was causing the growth.
7  So then neither the one who plants nor the one who waters is anything, but God who causes the growth.
8  Now he who plants and he who waters are one; but each will receive his own reward according to his own labor.
9  For we are God's fellow workers; you are God's field, God's building.

Isaiah 55:10-11
10  For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater;
11  So will My word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it.

John 4:35-38
35  Do you not say, 'There are yet four months, and then comes the harvest'?  Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest.
36  Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together.
37  For in this case the saying is true, 'One sows and another reaps.'
38  I sent you to reap that for which you have not labored; others have labored and you have entered into their labor.

We aren't supposed to hold sin against people.  The passage directly after Matthew 16:19 shows just the opposite.  We are instructed to forgive Christians 70x7 times (Matthew 18:22)... meaning there is not a limit for forgiveness.

But we do know from 1 John 5:16 that there is a difference between sin leading to death (which I can definitely perceive would be bound in heaven) and sin not leading to death (which is perceivably freed in heaven):

1 John 5:16-17
16  If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death.  There is a sin leading to death; I do not say that he should make request for this.
17  All unrighteousness is sin, and there is a sin not leading to death.

In a different place, we see scripture regarding an unforgivable sin (seemingly related in significance):

Mark 3:28-29
28  Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter;
29  but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin

Regarding the unforgivable sin and the sin leading to death: these could be from a person who either never accepts Jesus and asks for that forgiveness thru God's saving grace, or from a person who rebels and speaks against the Spirit.  This is a sin that I will agree is bound on Earth and in Heaven because it's in agreement with the parts of the Bible (above) that discuss sin behavior and forgiveness. 

If we believe the Bible is credible and believe it's authenticity, then we must also agree that it "endures forever":

1 Peter 1:22-25
22  Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart,
23  for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God.
24  For, 'All flesh is like grass, and all its glory like the flower of grass.  The grass withers, and the flower falls off,
25  But the word of the Lord endures forever.'

The Bible claims to be the "inspired word of God" (2 Timothy 3:16).  The "Word" is also the Truth (John 14:6), and is the same yesterday and today and forever (Hebrews 13:8).  As such, in order to find a conclusion with ideas - such as Biblical evidence for a requirement of confession to a priest, the verses must be in agreement.  Granted, this is more difficult in some cases where there are seemingly considerable passages pointing in opposite directions (such as women preaching - where a more extensive historical background is needed), but that doesn't seem to be the case here.  In looking thru this pamphlet and thru scripture defined to be supporting this argument, aside from those not included in the cannon (standard Bible), I can't find support for this idea.

I understood that you take the sick for anointing because 1) that's God's will, 2) the elders ideally have stronger faith and, 3) they prayers of righteous men accomplish much (James 5:16b).  In studies with Christ with respect to prayer and healing, it seems that the absence of faith disables God's ability ... maybe because of disappointment, maybe because of the purpose of the act of healing (God's glory to be seen), maybe because of people's desire to have God involved in their situation (man's free will).  I'm not sure, but it's got to be intentional rather than God's inability to do it, since He is certainly able to do anything despite our faith or lack thereof.  Since oil may have been used with medical concerns in that time, I wonder if it would have aided the faith of those involved; I don't know... I need to look into this more.  I understand that believers are given different gifts of the Spirit, which can hold significant power towards furthering the God's kingdom and will.  One of the greater gifts is that of healing...

I'm non-denominational Protestant, and I don't believe sins are wiped away with Baptism.  From what I've learned of Protestants, they believe that sins are only wiped away by confession and repentance to God.  I believe baptism is only an act of profession that you are a Christian, which we're instructed to do.

Lastly, I wonder why do Catholics reference books that are not included in the cannon today (like Jurgnes).  This came up when going thru scripture with my friend.  If Protestantism wasn't yet around at the time of the counsels (at the time of the cannon creation), why is there a desire to use non-cannon books for anything other than external reference?