The Mystery of Confession
Remedy for a sick soul
Bishop Alexander (Mileant)
Reasons for inner discord
The greatest paradox of our life is that while we all instinctively strive for happiness, most of the time we are unhappy and dissatisfied even when no danger threatens us. Philosophy is helpless in satisfactorily clarifying the reason for this paradox. The Christian faith, however, explains that the reason for our dissatisfaction and dark feelings lies within ourselves. It results from our sinfulness — not only from our personal sins but also from our very nature that is marred by the primordial sin. Sinful corruption is the main source of our grief and suffering.
Sin is a spiritual sickness that grows and expands with time like cancerous cells. Left unchecked, sin gains in strength and enslaves its victim, and in doing so, it taints his mind, weakens his will towards good, permeates him with uneasiness and bitterness, arouses in him passionate feelings and evil thoughts and compels him to sin again and again.
We all are, to a greater or lesser degree, damaged by sin, although we often fail to recognize the full extent of our inner sickness. The main reason that the Lord Jesus Christ came to our world was to eradicate in us the roots of sin and return to us spiritual health and with it eternal bliss. However, because sin is so intimately interwoven with our mind and will, with our subconscious, it cannot be removed instantly or by external means. It is essential that we become actively involved with its extermination, but even our own efforts are not enough to accomplish total eradication of sin. Only the grace of Christ can give us complete spiritual recovery.
Indeed, this is the essence of the great advantage of the Christian faith. In contrast to other religions and philosophical teachings that are powerless in spiritual warfare, only the Christian faith has all the necessary resources and can strengthen us to overcome sin and achieve moral perfection.
The first turning point of spiritual healing is in the Mystery of Baptism. Here the believer is cleansed from all sins and is spiritually reborn for righteous living. However, the predisposition towards sin, which is interwoven with his free will, is not completely eliminated. As time passes, an individual falls into sin due to carefree ways, inexperience, and different temptations. Supposedly eliminated, sin, similar to cancerous cells left after surgery, begins to propagate once again, gaining strength and striving to totally control the individual's will. The individual once again becomes spiritually sick and consequently unhappy and bitter.
In this difficult and dogged battle with sin, the Mysteries of Confession and Communion are powerful tools available to us. In the Sacrament of Confession the penitent Christian, in the presence of the spiritual confessor, opens to God his darkened and sick heart and allows the heavenly light to enter, cleanse and heal it. In Confession, as in Baptism, the great rebirthing power of the crucified Son of God is concealed. This is the reason that after this Sacrament, the truly penitent person feels cleansed and renewed, as a newly baptized infant. He obtains new strength to battle the evil within himself and to restart a righteous life.
To help our reader gain the most benefit from Confession, we will explain here the meaning and strength of this Mystery and provide some aids in preparation for confession and prayers read during this Mystery.
Looking into oneself
In observing the course of our feelings and thoughts, we become quickly convinced that within us constantly battle two entities: one good and one evil. Real Christian life begins only after we consciously elect the good and reject the evil. When we disregard our spiritual growth, passively succumbing to our desires and tendencies, whatever they may be, not making any evaluation of them, we are not yet living a Christian life. Only when we become painfully aware of our shortcomings, when we judge ourselves in the light of the Gospel and decide to improve our moral condition, only then can we begin to ascend on the path to salvation. The Gospel has many vivid examples of the sudden change in people who decided to turn to God. One of them is illustrated by the parable about the Pharisee and the Publican (Luke 18:4-14). The Pharisee is an example of self deception. He frequents the temple and observes the established religious rituals. Yet it cannot be said of him that he is a pious person, because he is quite content with himself, full of pride, and despises others whom he considers not so religious. He boasts of his righteousness because he fails to see his own moral deficiencies — lack of compassion and love, selfishness and formalism — to mention a few. The Publican, on the other hand, illustrates a sinful person who realizes his poor moral condition and repents. He judges only himself and wants to become a better person. He asks God only for mercy and guidance, and God accepts his prayer while He rejects the boasting of the Pharisee. Jesus Christ makes the repentant Publican an example for us so that we thoroughly examine our hearts and make every effort to correct our moral condition!
Another genuine repentance is seen in St. Mary of Egypt. Having been a reckless and passionate sinner from her youth, after visiting the Resurrection church in Jerusalem she repented deeply, went to the desert and after living there the rest of her life she became one of the greatest saints. (She died at the beginning of the 6th century.) The Church observes her memory in the 5th week of Lent as an example of true repentance.
Often a person, even when considering himself a Christian, pays no attention to his shortcomings and for many years lives unconcerned with any moral improvement. Then suddenly, sometimes after a personal tragedy and sometimes without any apparent reason, his spiritual eyes open, and he decides to turn to God. He becomes a completely different person. In many cases, though, this turning to God happens slowly after much hesitation and repeated falls.
Let us now verify whether the above conditions apply to us. Observe carefully your actions during the last several days, your feelings and intentions, words you said. Just yesterday, for example, you cruelly hurt someone with harsh words, or with an insulting suspicion, or by a caustic sneer. It has been three days now that you have been disturbed by some dirty, base desire, and you not only did not drive away this sinful desire, but even dwelt on and enjoyed it. Or you were given an opportunity to do something good for somebody, but you felt that this would disrupt your peace and comfort, so you failed to do it. If you were observant and conscientious, you would realize that passions comprise a great deal of your existence, that your whole life is like a large braid made of small and great sins: unkind thoughts, feelings, words and deeds. If we pay no attention to the moral content of our life or think that it is quite normal, we still are pagans in our mentality. We will have no reason to try to change. Our true spiritual life will begin only after we say decisively, "No, I do not want to slide down any more! I want to become a true Christian!"
But as soon as you choose the path to righteousness, you will discover that the battle against bad habits and temptations is extremely difficult, painful and exhausting. You will see how frequently impure thoughts, feelings and desires, often against your own will, take hold of you and push you toward sinful actions. In many cases, only some time after you have uttered a cruel or offensive word or have perpetrated an unkind deed, you begin to realize that you should not have spoken so or have done that. But before you have actually sinned, you did not understand where your thoughts and feelings were pushing you. So over and over again we fall into actions that we later regret. This is the way we start to learn the great truth of the words of the Apostle Paul: "For what I will to do, that I do not practice; but what I hate, that I do" (Romans 7:15). Where do we find help, and how can we be delivered from our inner conflicts? Some people share their difficulties with someone in the family or a close friend; some visit a psychiatrist. But these are only partial and often ineffective solutions. Only after you experience the total difficulty of spiritual warfare and the ineffectiveness of human means do you begin to realize how effective is the regenerating power of Divine Grace.
A prolific pre-revolutionary spiritual writer, Saint Theophan the Recluse, relates the following story: "There was a youth who was greatly saddened because of his numerous sins. Once in grief he fell asleep. And there, in his dream, as if out of the sky, he saw coming down an Angel. The heavenly visitor slit open his chest with a knife, took out his heart, cut it into pieces, and removed from it all the spoiled and corrupt parts. Then he carefully replaced the heart in its original spot, and finally healed the wound as well. The youth awakened and felt cleansed of all his sins. He was so happy that God had accepted his repentance in such a sudden and unexpected way and relieved him from this unbearable burden. In truth, wouldn't it be good," asks Bishop Theophan, "if we could experience a similar healing from a light-bearing Angel!" And such an Angel is available to us. It resides in the healing Grace of our Redeemer which operates through repentance in the Sacrament of Confession!
We know that Jesus Christ brought to earth the holy life. Through the Holy Sacraments of the Church this life is transmitted to all of us. Confession or Repentance is one such sacrament. It is not just a ritual or a venerable old tradition but is an extremely powerful tool for moral healing and correction. It responds to one of the most essential demands of our damaged nature. To decline Confession is the same as suffering from some physical ailment and knowing the right medication but, due to laziness, not using it and thereby letting the illness run rampant.
Power of Confession
Following the teaching of Our Savior and His Apostles, we believe that the Mystery of Repentance cleanses the soul of the repentant Christian and heals his spiritual ills so that after the absolution of his sins, he once more becomes innocent and sanctified, as he was after Baptism. Confession reinstates the living ties between the Christian and the Body of Christ, i.e. the Church. The power of this Sacrament comes from the blood of the Lamb of God, our Lord Jesus Christ, who because of his infinite love and compassion toward us took upon Himself all our sins, nailed them to the cross and suffered what we had to suffer as transgressors of God's commandments. Freed from the burden of sins, the Christian once again rises to spiritual life and gains strength to strive for moral perfection.
To receive the most from the Sacrament of Repentance, a person must prepare for it with prayer, reading of Scripture and introspection. Fasting is an old and a helpful tool for repentance and spiritual renewal.
From the external aspect, the Mystery of Repentance consists of two parts: a) the verbal confession of all sins done by the repentant, and b) the prayer of absolution administered by the pastor-confessor. The loud articulation of one's sins, i.e. confession, is an indispensable factor of true repentance because it forces the penitent to overcome pride, which is the source of most of our spiritual ills. Besides, the acknowledgment of one's faults and bad habits draws a person closer to overcoming them. This is a well known psychological fact. Many non-religious people go to psychiatrists and receive help just by openly discussing their inner difficulties. The Sacrament of Confession, beyond the psychological, has a sacramental aspect, because through it operates the healing power of the Grace of Jesus Christ.
Repentance, to be effective, should not be limited just to awareness of ones sinfulness or to a cold admission of unworthiness. It should be accompanied with a deep feeling of regret and a sincere desire to become a different person. It requires the decision to battle with one's evil inclinations and the will to correct one's way of life. The penitent opens his soul to God, the true and loving Physician, and asks for mercy and help in the battle with bad tendencies. Such heartfelt contrition is necessary so that the effectiveness of the Sacrament will extend not only to the removal of committed sins but also to bring the Divine remedy into the receptive soul and strengthen it against future temptations.
Upon finishing his confession the penitent kneels before the cross and the gospel, and the priest-confessor places the stole upon his head and prays for the absolution of sins. The priest requests the heavenly Father not to turn away from the repentant as He did not turn away from the prodigal son but to again make him a new creature and a worthy member of His Divine Kingdom. At this time the invisible Grace of God descends upon the Christian and renews within him the spirit of righteousness.
Jesus Christ spoke twice of the Sacrament of Repentance. The first time He said to the Apostle Peter that He will give him the keys of the kingdom of heaven so that whatever he will bind on earth will be bound in heaven and whatever he will loose on earth will be loosed in heaven (Matthew 16:19). Some time later He gave the authority to forgive and to retain sins to all the apostles. This was done in conjunction with their task to resolve problems among the members of the Church: "If your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that by the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it to the Church. But if he refuses even to hear the Church, let him be to you like a heathen and a tax collector. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matthew 18:15-18). The Lord solemnly established the Sacrament of Confession soon after His Resurrection. He appeared to His disciples and said to them, "`Peace unto you! As the Father has sent Me, I also send you.' And when He had said this, He breathed on them and said: `Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained'" (John 20:21-23). The apostles transmitted this power to absolve and to retain sins to their disciples — bishops and priests — who were to continue their task of saving human souls.
St. John Chrysostom, commenting on the authority given to the pastors of the Church "to bind and loose," wrote, "What the priests determine on earth, God affirms on high in Heaven. Here the Master conciliates with the opinion of His servants." However, the priest-confessor does not absolve sins by his own power, and there is nothing mechanical in the prayers of absolution. The priest-confessor is only a witness of one's repentance and a mediator of Divine Grace. God appointed him to be an instrument of His mercy. Ultimately it is up to the repentant to make his soul receptive to the healing Grace.
By its wide magnitude and power, the invisible work of Grace in the Mystery of Repentance covers all of man's lawlessness. There is no sin which is beyond forgiveness. What is crucial here is to have sincere regret for committed sins and to decide to become a better Christian. Our Lord Jesus Christ said, "I did not come to call the righteous, but sinners to repentance" (Matthew 9:13). New Testament Scriptures are full of examples of God's mercy to sinners. Great was the Apostle Peter's sin of denial, but when he repented, Jesus forgave him and reinstated him as an Apostle. After the Pentecost, when the Apostle Peter started to preach the Gospel, he called to repentance even those Jews who crucified the Messiah (Acts 2:38), and later he called to repentance Simon, who was a sorcerer and at the end became a heretic (Acts 8:22). Saint Paul, before becoming an apostle, hated the Christian faith, persecuted the Church and took part in the death of the first martyr, the deacon Stephen. Later he was forgiven by God and received from Him abundant grace. Remembering God's infinite mercy, St. Paul once absolved a person guilty of incest, subjecting him first to temporary excommunication (2 Corinthians 2:7).
With all this one should remember that absolution of sins in the Sacrament of Confession is an act of mercy, not of thoughtless pity. It is given for the spiritual benefit of man "for edification and not for your destruction" (2 Corinthians 10:8). This fact places a great responsibility on the priests when they perform this Sacrament.
The Holy Scripture mentions instances or conditions in which sins are not forgiven. Specifically, it mentions that blasphemy against the Holy Spirit will not be forgiven either in this world nor the next (Matthew 12:31-32). In addition it speaks of especially devastating "mortal sins." "All wrongdoing is sin," explains the Apostle John, "but there is a sin leading to death. I do not say that he should pray about that [person who commits such mortal sin" (1 John 5:16). The Apostle Paul teaches that "it is impossible for those who were once enlightened and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again through repentance, since they crucify again for themselves the Son of God, and put Him to an open shame" (Hebrews 6:4-6). All these warnings refer to people with a cynical attitude toward God; they either reject His mercy or they don't want to abandon their sinful habits.
In all cases the reason for unforgiveness comes not from any limitations of the Sacrament of Confession but from the unrepentance of the sinner. Indeed, in the case of speaking offensive words against the Holy Spirit, how can any sins be forgiven when His mercy is ridiculed and rejected? On the other hand we must believe that even the sin of blasphemy can be forgiven when it is followed by a true repentance. St. John Chrysostom says the following about this: "For even this guilt [blasphemy against the Holy Spirit] was forgiven to many repentant Jews. Many of them who blasphemed against the Holy Spirit [during Jesus Christ's preaching] later believed, became Christians and everything was forgiven to them" (Sermon on the Gospel of Matthew). The Fathers of the Seventh Ecumenical Council (787 A.D. in the city of Nicea, near Constantinople) said the following about mortal sins: "A mortal sin is the one which remains unrepented ... These [sinners] will have no share with the Lord, unless they humble themselves and turn away from their transgressions."
The Gospel teaches that all must be allowed to repent, "I say to you that there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance" (Luke 15:7). These words include Christians who have fallen into sin.
Some contemporary Christians mistakenly believe that their faith alone makes them holy and free of sin and that for this reason there is no necessity to repent of anything. Referring to these self-satisfied "righteous" ones, the Apostle James writes, "For we all stumble in many things" (James 3:2). The Apostle John teaches that even Christians, not only pagans, need to cleanse their conscience: "If we say we have not sinned, we make Him a liar, and His word is not in us. If we confess our sins, He [Jesus Christ] is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9-10).
The Holy Fathers of the Church explain that the absence of a penitent attitude occurs in people not because they are actually sinless but because of their spiritual hardening. Indeed, the brighter the light, the clearer one detects the dust and other defects on objects. Similarly, the closer man approaches God, the clearer he sees his shortcomings and the humbler he becomes. In the lives of saints we see that the more they succeeded in Christian virtues, the more unworthy they felt about themselves. Even saints who performed great miracles repented with grieving and tears of their insignificant faults and considered themselves unworthy.
Aid to Repentance
A spiritual leaflet from Mount Athos gives the following directive: "Intending to confess, before going to the priest, seclude yourself, beloved brother, even if for an hour. Put aside all secular matters, collect your thoughts and thoroughly examine your conscience: How did you sin in thought, word or deed? In what did you offend God and your neighbor? Try to remember all the sinful events and their details. After this pray, grieve and wash your conscience with tears of repentance. Feeling relief in your heart, make a firm resolve to fight your bad habits and to become a better Christian. After preparing yourself in this way, go to the priest-confessor believing that God will forgive you ¾ for He has never rejected a contrite and humble heart. When you come to the priest, confess without shame, do not hide anything, do not try to `save face.' For many of us have become accustomed to putting up a front for others, and try to appear better than we really are. Being used to hypocrisy, we are often ashamed to honestly admit our faults, omitting some and leaving others incomplete. Remember, my brother, that the Holy Spirit says in the Scripture: `Whoever hides his sin receives no benefit.' So speak openly without self-justification and without blaming others. If someone offended you, make peace with him and forgive him with all your heart, according to the words of the Lord: `If you forgive others then God the Father in heaven will forgive you. But if you do not forgive those who sin against you, then the Father will not forgive you your sins.' Amen."
The following prayers of repentance with enumeration of sins can help an individual to repent at home and to come to church prepared for Confession:
I bring to You, my merciful Lord, the heavy burden of my innumerable transgressions, which I have committed from my very youth and up till today.
Mental and sensual sins: I have sinned, my Lord, by being insensitive towards Your mercies, by neglecting Your commandments and by being ungrateful. I have sinned by being indifferent towards Your Truth, by having doubts about faith, by being superstitious and curious about unorthodox teachings. I have sinned by thirst for pleasure, love for money and luxury items, by passionate interest in another person and sinful thoughts. I have sinned by spiritual weakness, vanity, suspicion, jealousy, envy, irritability and anger. I have sinned by excessive sadness, depression and despair. I have sinned by contempt for people, gloating over misfortunes others, self-reliance, pride and blasphemous thoughts. Forgive me, O Lord, and help me to become a better Christian.
Sins of the tongue: I have sinned, my Lord, by idle talk, unnecessary laughter, speaking in the church and by using Your Holy Name in vain. I have sinned by criticizing of others, by using rude words, yelling, and by making sarcastic comments. I have sinned by cursing people and wishing them evil, by mockery and insults. I have sinned by telling indecent jokes, bragging and breaking my promises. I have sinned by complaining, irreverent conversations and damning. I have sinned by spreading unkind rumors, gossiping, lying, slandering and denunciation. Forgive me, O Lord, and help me to become a better Christian.
Sins through deeds: I have sinned, my Lord, by not loving You, my Creator and Benefactor, with all my heart and all the time as I should. I have sinned, by being selfish, lazy and by wasting time. I have sinned by careless and disoriented prayer, by missing church services and coming late to church. I have sinned by being disrespectful with my parents, by refusing to help them and to do what they said, by disobedience and stubbornness. I have sinned by negligence towards family needs and by failing to instruct my children in the Christian faith. I have sinned by self centeredness, over-preoccupation with my career and success in life, greediness, stinginess and by failing to help the needy. I have sinned by over-eating, over-indulgence, breaking fasts, smoking, abusing alcohol, using stimulants, squandering resources and by gambling. Forgive me, O Lord, and help me to become a better Christian.
I have sinned, my Lord, by looking at someone with lust, looking at indecent films or magazines, listening to music which evokes crude or lustful desires, listening to indecent jokes and stories. I have sinned by wasting too much time in front of a TV, by watching scenes of violence and sin. I have sinned by being obsessed with my appearance, by behaving in a tempting matter, masturbation, lasciviousness, sexual perversions, adultery, and other corporal sins which are too shameful to say aloud. I have sinned by losing my temper, displaying anger, by crudeness, rude treatment of close ones, by non-reconciliation and revenge. I have sinned by hypocrisy, insolence, impertinence and careless handling of sacred objects. I have sinned by being cruel, deceitful, stealing, and taking bribery. I have sinned by consenting to abortion, having interest in occult subjects, astrological forecasts and by visiting fortune tellers.
Dear brother or sister in Christ, never despair! Remember that there is no sin which is beyond God's mercy. For the Lord Himself promised through His prophet, "Though your sins may be like scarlet, I shall whiten them as snow; Though they be red like crimson, they shall be as wool" (Isaiah 1:18).
Prayers for this Sacrament
The best time for confession is on the eve of Communion, usually on Saturday before or during Vespers. If one cannot come to the Vespers service, he can confess on the day of Communion. In that case, it is necessary to come before the Liturgy starts, because the priest should not be distracted from the altar during the service. Those who come late must understand that Confession during Liturgy delays the church service, causes other worshipers to wait and forces the priest to rush. This kind of haphazard Confession can hardly accomplish what this great Sacrament was intended for. It lowers Confession to the level of a meaningless ritual.
During the Sacrament of Confession, after the commencement prayers and the 51st Psalm, the priest-confessor reads the following Troparia:
Have mercy on us Lord, have mercy on us; for being devoid of all defense, we sinners offer to Thee, as Master, this supplication: Have mercy on us.
Glory to the Father and Son and Holy Spirit. Lord have mercy on us, for in Thee have we trusted. Be not very angry with us, neither remember our iniquities, but as One tender of heart, look down upon us even now and deliver us from our enemies. For Thou art our God, and we are Thy people, all being the work of Thy hands, and we call upon Thy name.
Now and ever, and unto ages of ages. Amen. Open unto us the door of Thy loving-kindness, O Blessed Birth-giver of God, so that hoping in Thee we may not perish, but through Thee may be delivered from adversities, for Thou art the salvation of Christian people. Lord have mercy, Lord have mercy, Lord have mercy.
Then the priest reads the following prayer:
O God our Savior, Who by Thy prophet Nathan granted unto repented David pardon of his transgressions, and have accepted the Manasses' prayer of penitence! Do Thou, in Thy love towards mankind, accept also Thy servant [name] who repents of his sins which he has committed, overlooking all that he has done, pardoning his offenses and passing by his iniquities. For Thou hast said, O Lord: I have desired not the death of a sinner, but rather that he should turn from the wickedness which he has committed, and live. And that even unto seventy times seven sins ought to be forgiven. For Thy majesty is incomparable, and Thy mercy is limitless, and if Thou shouldst regard iniquity, who should stand? For Thou art the God of the penitent, and unto Thee we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
The priest further reminds the repentant: "Behold, my child, Christ stands here invisibly receiving your confession. Do not be ashamed and do not fear, and do not withhold anything from me; but without doubt tell all you have done and receive forgiveness from the Lord Jesus Christ. Lo, His holy image is before us, and I am only a witness, bearing testimony before Him of all things which you say to me. But if you conceal anything from me, you shall have the greater sin. Take heed, therefore, lest having come to the physician, you depart unhealed."
The repentant stands before the lectern, crosses himself, kisses the cross and the holy gospel, and in a repentant attitude confesses sins before the priest. After he finishes, the priest gives needed advice and sometimes instructs him to do certain things in order to help the penitent to overcome some bad habits --- to read Scriptures, pray, fast, do some kneeling, to make certain acts of mercy, etc.
At the end the penitent kneels before the cross, and the priest, covering the head of the penitent with his stole, reads the following prayer of absolution:
O Lord God of the salvation of Your servants, merciful, compassionate and long-suffering; Who repents concerning our evil deeds, not desiring the death of a sinner, but that he should turn from his way and live. Show mercy now on Your servant [name] and grant to him (or her) an image of repentance, forgiveness of sins and deliverance, pardoning all his (or her) sins, whether voluntary or involuntary. Reconcile and unite him (or her) to Your Holy Church, through Jesus Christ our Lord, to Whom, with You, are due dominion and majesty, now and ever and unto ages of ages. Amen.
May our Lord and God, Jesus Christ, by the grace and compassion of His love for mankind, forgive you, my child, [name], all your transgressions. And I His unworthy Priest, through the power given me, forgive and absolve you from all your sins, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Following this prayer, the penitent rises, kisses the Cross and the Gospels and, receiving a blessing from the priest, steps away thanking God.
Conclusion
Thus, in the Sacrament of Confession God gave us a powerful tool to battle sin. In preparing for our confession of sins, we learn to watch over our inner life more carefully, to realize our weak points and the cunning methods of our temptor, the devil. Sincere confession before a priest helps us combat our pride and thus to become free from the bonds of passion with which the devil wants to ensnare us.
After a deep repentance and the Divine cleansing that follows it, a Christian feels as if a heavy stone was removed from his heart. He finds himself renewed and enlightened, willing to love God and other people. This feeling should be the most obvious proof of the great spiritual power of the Sacrament of Confession. For this reason let us cherish this Divine tool of spiritual healing and ask God to give us wisdom and willingness to lead the remaining days of our life in righteousness, so that all our thoughts, words and deeds will be directed toward His glory and our salvation. Amen.
Some Notes:
"Epitimia" or penance is to be understood as an interdiction which, according to Church canons, the priest as a spiritual physician has to apply in certain cases in order to treat the moral diseases of his spiritual children. For example he might impose a fasting beyond that which others do, some additional prayers of repentance, performing of a certain amount of prostrations, works of mercy, reading of the Holy Scripture and other righteous exercises.
Special penance or epitimia imposed sometimes by the priest-confessor is not a punishment but represents an action for correction or pedagogical healing. The purpose is to deepen contrition for sinning and to support the will for correction. The Apostle Paul said, "For godly sorrow produces repentance to salvation, not to be regretted; but the sorrow of the world produces death" (2 Corinthians 7:10). One of the canons of the Sixth Ecumenical Council declares: "Receiving from God the power to bind and loose, the priest must evaluate the nature of sin and preparedness of the repentant, and thus utilize appropriate means of healing. But if not applying appropriate means to this or the other, salvation will not be available to the sinner. For all sins are not similar, but different and specific, and represent many aspects of harm from which evil develops and disperses further, unless it is stopped by the healing power."
In the ancient Church Confession was accomplished somewhat differently from the contemporary Russian practice. At that time Christians had Communion every Sunday, or in any case often, so that Confession was not necessary each time. Christians came to Confession as needed, when they had committed a serious sin if their behavior was a temptation to other Christians. Usually the Confession of sins was done aloud before the priest and the congregation as well. At present time in the Greek Orthodox Church, Confession is not done before each communion and is separate from the Liturgy. Confession is heard at a time assigned by the priest and in a place specifically designated for this purpose, a confessional. Closer to our times the Russian St. John of Kronstadt, having no opportunity to hear individual confessions, often performed communal Confession, in which thousands of people participated. During this Sacrament many confessed their sins aloud and repented in front of the whole congregation. These communal confessions had a very beneficial effect on those who took part in them.
In whatever outward form the Confession is performed, it is necessary to remember that it is a great Sacrament and requires our most serious and reverent attitude. Its purpose is to achieve beneficial healing of the soul. That is the reason that a quick Confession just before the presentation of the Chalice is not the proper attitude towards this Sacrament. It is imperative to appear for Confession in advance, and one must repent with heartfelt sorrow and faith in the power of the healing grace of God.
Guidance to the Repentant
Bishop Alexander (Mileant)
Translated by Seraphim Larin
The Tragedy of Sin
While people complain of their various sorrows, it must be remembered that they are not our main misfortunes. The foremost evil are our Sins! Indeed, while sin destroys a person permanently, sorrows and misfortunes accepted as God’s will bring spiritual salvation. Our sins are chains and bonds that enslave and drag us down into the netherworld, and unless we free ourselves from them, we will be unable to inherit life eternal.
Just like physical afflictions, sins are distinguished by the magnitude of their evil and destructiveness.
Mortal sins are gross violations of the Laws that impact upon the soul in the most destructive manner, denying it communion with God. These deathly sins include: Godlessness, engage in occult teachings (Hinduism, Theosophy etc..), deviation from the true Faith, mocking sacred things, blasphemy, sorcery, spiritism, murder, adultery, robbery, debauchery, calumny, perjury… Having committed a mortal sin and fallen away from God, the individual succumbs to the influence of evil spirits, who lead him still further into greater sins. Unless that person realizes his sorry plight and turns to God for help, his soul will be damned forever.
Daily sins, similar to ordinary rubbish, are those that are accumulated on the surface of our souls. These include foolish thoughts, feelings and deeds that a person commits, not because of evil intentions but through spiritual weakness and carelessness toward spiritual life. These daily sins are also damaging to the moral state of the person. While in relatively small numbers they do not deprive the soul of God’s grace, they nevertheless weaken its love for God and spawn feelings of indifference toward Christian living. This, in turn, inclines a person toward new and sometimes more serious transgressions. Just as a significant number of grains of sand can outweigh a brick, so can an accumulation of "minor" sins become more damaging than a single mortal sin. Especially destructive sins are those committed through habit, e.g.: swearing, smoking, over-drinking, indulging in mental, erotic fantasies, viewing pornographic films and photographs, self-defilement, judging your relatives, gossip etc..
Christianity in general and preparation for the Sacraments specifically, release us from degradation of sin and assist us to become righteous and blessed children of God. Confession and Holy Communion serve as very effective modes toward achieving this, especially when the person approaches them with the necessary preparation and zealousness. The whole time (consisting of penance at home, prayer, spiritual thoughts, fasting and confession in church) spent before partaking of the Sacraments is called the Preparatory period.
Preparation for the partaking of the Sacraments usually covers a number of days and applies both to the physical as well as the spiritual life of the person. In the Mystery of Holy Communion, through the Consecration of the Gifts in the form of bread and wine, a person partakes of the blessed Flesh and Blood of Jesus Christ, and through this Mystery, joins Him as He Himself said: "He that eateth My Flesh, and drinketh My Blood, dwelleth in me, and I in him" (John 6:56) Through this mysterious union, the weak and sinful individual in effect subordinates himself to Divine living and as a consequence, is wholly transfigured and renovated internally.
Throughout this period, which usually takes place during the main fasts (Great, Christmas, Apostles and Dormition Fasts), it is necessary to refrain from eating opulent foods, physical pleasures and any other excesses, instead endeavoring to remain in prayerful communion with God. During fast periods, foods that are derived from animal meat, milk, butter, fat, eggs are excluded from the diet — also fish during strict fasts. Bread, vegetables, grains, cereals and fruit should be consumed in moderation. The mind should not be distracted with idle and sinful thoughts. According to prevailing circumstances, one should attempt to attend church Services as often as possible.
When the preparatory period falls outside any of the Church established Lents, the Christian should at least observe the Fast days — Wednesday and Friday — and once again refrain from any excesses and physical pleasures for a few days. The Christian should augment his prayers, read spiritual books, meditate on God and endeavor to remain in communion with Him. Before Holy Communion, it is imperative to repent your sins by going to Confession to your spiritual father so that your soul would be worthy to receive the great Host — your Lord and Savior.
On the eve of Holy Communion, apart from reading your evening prayers, it is advisable to read the Canon before Holy Communion. The clergy and the more zealous individuals from the laity, additionally read the canons to the Holy Theotokos and the Guardian Angel. After midnight, you are not allowed to eat, drink & of course, smoke. In the morning of the day of Holy Communion, after concluding the morning prayers, it is advisable to read the Canon before Holy Communion. All these prayers can be found in the Prayerbook.
In the main, rules relating to the preparatory period apply to adult and healthy members of the Church. The infirm, aged and children that cannot fast stringently do not lose God’s mercy and can still partake of the Sacraments. Children under seven years of age do not have to fast or go to Confession. The elderly, ill, children under 14 years of age and pregnant women are also released from strict fasts.
This preparation consists in dwelling on the sins you have committed, feeling contrition and a firm determination not to repeat them, at the same time endeavor to make amends through commensurate good deeds.
In the Mystery of Repentance, God’s grace forgives the sinful guilt, heals and revitalizes the soul and grants the strength to struggle with your weaknesses. Saint Theophan the Recluse advises: "Go into yourself mentally and begin sorting as to what’s happening there. The interference of any outside body into this exercise is totally inappropriate....In order to really examine yourself thoroughly, you need to pay attention to three sides of our active life — on deeds, singular actions (thought, word, deed), complete in a specific place under specific circumstances, on your inner disposition and the inclinations of your character, under hidden actions, and on the general essence of your life."
If we wish to receive not only God’s forgiveness for the guilt of every single sinful action but also rejuvenation of the soul, we must basically focus our attention on our innermost disposition. Sometimes a person may do a good deed (or abstain from an evil one) not from a pious impulse but rather from false motives, e.g. desire to receive praise from others, or from fear of punishment. Consequently, this type of good deed may hide from the person himself the sinful disposition of his heart, making a true confession difficult.
Likewise, an evil deed (or wicked words or thoughts) or abstention from doing a good deed may uncover the true disposition of the heart, making a true confession easier.
A person may be free from any conscious thoughts, condemning any of his specific sins, yet this absence does not necessarily show his revulsion for that sin, but rather his internal Pharisee-like feelings — censoring his conscience so that the sin is not revealed.
In every person, thoughts-feelings and sins are bound among themselves as cause and effect, substance and emergence. Some sinful inclinations — by their very nature — are diametrically opposed to one another (sometimes both are present in a person), such as: laziness toward pleasing God yet being mindlessly zealous, hoarding and proclivity toward lavishness, outward humility and internal pride, etc.. Some sins can attach themselves to good deeds, lust — to love, self-serving — serving others. Other sinful tendencies impede true repentance: these include self-justification, self-evaluation, egoism, false feeling of shame. For a deeper self-understanding, it would be very beneficial to connect these traits to oneself, thereby achieving a more complete atonement.
While we are not guilty of sin by having sinful thoughts, offered to us by the demons (not until we have agreed to them), it is better to refer them to your experienced spiritual father, so as to lighten your struggle with them. Preparing yourself for Confession and the confession itself is a difficult process.
It is very important for every person preparing for Confession to test oneself and experience remorse and shame. While an inattentive and superficial confession will not produce the necessary improvement, an overscrupulous self-examination can lead to fear and despair. Consequently, in the preparatory process, one has to beseech God’s help for enlightenment and protection.
During the preparatory period you need to:
In the first instance, remember all the sinful acts and tendencies that your conscience has been gnawing at you.
It would be good to examine your relationships with everyone close to you. In the absence of any existing obvious sins committed by us (arguments, misunderstandings, insults or hurts, anger) there could be sins that have not been recognized or perceived as such: rejoicing at the misfortune of others, envy, indifference, slyness, falsely — covetously amiable, and other hidden dispositions, which structure a distorted picture of our close one. A confession would reveal this.
It is imperative to elucidate your attitude toward the will of God, as expressed in the Gospel’s decrees, as well as your feelings toward Christian acts of benevolence in general, e.g.: a) Directives of the Holy Scripture, which I love, even though I do not fulfill them as I want to; b) Directives, which I cannot understand their essence; c) Directives, which my heart does not accept. The last assertion is the most dangerous as it reflects an attachment to sin.
In order to determine how your sinful inclinations developed, it is desirable to go back to your early childhood days.
It is beneficial to recall the events of the day, of the week, month and past year. This assists your daily mindful confession to God after saying your prayers before retiring. Recollection of your sins is the basis of Repentance upon which Christian ethics revolve.
You can pay particular attention to your normal responses & internal feelings in times of illness, sorrows, temptations, misfortunes, & conversely, during your fortunate periods of your life.
After a repentant analysis of your individual sinful inclinations, you may ponder over the general spirit of your life. Church experience offers a slate of helpful measures in formulating a disciplinary approach to Confession. Primarily, this involves listing on paper all the sins that you have committed since your last confession. For people not used to going to confession systematically (often) and as a consequence, not having a developed sense of "sin recall," this is a very effective way of preparing yourself for Repentance.
Sometimes during a confession, people cite poor memory as the reason for not recollecting their sins. Indeed, we often and quickly forget our sinful acts. However, does this really occur through a weak memory alone? In instances when someone has hurt our pride, or when we are unjustly offended, or on the contrary, when someone flatters us — we remember these things for many years. Everything that produces a strong impression upon us is remembered clearly and for a long time. Therefore, is it not true to say that we forget our sins because we do not accord them serious significance?
Usually a confession is performed either in the evening during Vespers or before the beginning of Liturgy, during the reading of the Hours. If there are very many faithful that want to confess, it may be practical to have a general confessional. In this instance, the priest reads the sermon on Repentance, naming all the established sins outlined on a list. Those attending, repent their sins mentally before God. Afterwards, any person that has committed a sin(s) outside those mentioned on the list, or one that is sufficiently grave to require an individual confession, approaches the priest and repents before him.
In reconciling the person with God through the prayer of Absolution, the priest performs this not through his personal authority, but through the command of our Lord, Jesus Christ (Mat. 18:18; John 20:23).
During confession, don’t await questions from the priest and outline your sins: after all a confession is a great and self-enforcing deed. Speak concisely, avoiding the use of expressions that try to hide the ugliness of the sin (e.g. "sinned against the 7th Commandment"). During a confession it is very difficult to avoid the temptation of self-justification, or refrain from attempting to explain to the spiritual father of the "mitigating circumstances," or blaming third parties for leading us into sin. All this stems from our egoism and false shame.
A sure indication that God had accepted a repentance, is when that person experiences a feeling of weightlessness and joy after confession.
The spiritual father and obedience to him.
A spiritual father is a priest to whom a person regularly comes for confession and spiritual guidance. Just as a person frequents the same doctor for his illnesses, because being familiar with his ailments and physical background, the treatment would be more successful, so should he stay with the one priest for his spiritual therapy. The relationship with him should be built on sincerity, understanding and trust. Repentance should always be undertaken freely and not under duress.
A spiritual father should not offer uncalled for advice or assume the role of a sagacious "starets." The responsibility of the spiritual father is to help individuals realize their deficiencies, remember their sins and show genuine repentance. If the repentant, with prayer and reliance on God, asks his priest for spiritual advice, God (in recognition of the seeker’s faith) would implant into the spiritual father as to what to say to that individual.
Although it is desirable to have the same spiritual father on an ongoing basis, it is certainly not essential condition for the act of repentance. In essence, God cures our spiritual sores, while the priest acts as a "guide" to His grace.
In Apostolic times, Christians had Holy Communion every Sunday and went to Confession according to their need. In those days, Confession and Holy Communion were not coupled as they are today in the Russian Orthodox Church. But then, Christian living was on a much higher level than it is today.
Some churches have special spiritual fathers that conduct Confessionals outside the church Services. Consequently, a confession should not be regarded as a precursor to partaking of the Sacraments. While during some feast periods it is permissible to have Holy communion for a number of days (after having the initial confession) without going to confession each time, contrary to this ruling, some spiritual fathers insist on a confession each time, alienating the worshiper from the Sacraments during those holy days.
Generally speaking, it is advisable to have Holy Communion as often as possible. It is desirable to partake of the Sacraments 5 times a year: on your namesday and once during the 4 Lents. Some spiritual fathers suggest a greater frequency — on the 12 major feast days, days commemorating great Saints, feast day of the church. Worshipers can have Holy Communion even more often, provided they do so with the guidance and blessing of their spiritual father. In these instances, it is important not to expend our feelings of reverence and fear of God, which we should always have when we approach the Chalice.
The Mystery of Repentance cleanses and rejuvenates a person. Together with the Mystery of Holy Communion, it joins us tightly with Christ, reconciles us with the Church and God, and reinstates us as worthy sons.
All these gifts are granted to a Christian as a result of his struggles (with God’s help and benevolence) against sin. Before retiring for the night and during the evening prayers, it is beneficial to repent your sins so that they do not accumulate in your soul and become a heavy burden. It is necessary to recall your words and deeds during the day that may have left an unpleasant residue on your soul.
During this penitent state, the person should unhurriedly focus on his sins when confessing them to God. One has to plead for help not to transgress. This type of wholehearted repentance between a person and his sins, produces God’s grace that strengthens the determination to free oneself from one or another type of sinful habits.
Daily solitary repentances at home (where the only active participants are a person’s conscience and God) helps that person to restore within himself the image of God, accustoms him to self-control and timely assists him to delete sinful thoughts and desires. Once a person develops home repentance as a habit, he then knows exactly what to say to his spiritual father-priest during Confession. He is able to open his soul completely to God, even during a general Confession when the priest is not in a position to hear his sins individually. In these circumstances, standing in the middle of the church with the other repentants, he quietly confesses his sins immediately before God Himself, in the firm belief that he will be heard.
As an aid to repentants for their confession, we offer the following.
Sins Against God and Church
Renouncing God or falling away from the Orthodox faith.
Scepticism and doubt regarding the veracity of the Bible’s and Church’s teachings — her canons, legality and correctness of the clergy, the truth of the Church Services and the Mysteries of the Church, and the authority of the holy fathers’ writings.
Little faith and doubt are products of a spiritually lacking upbringing, or the assimilation of materialistic, "eastern" or heretical teachings, or simply from being overburdened with life’s anxieties. "Empty" doubts are distinct from little faith as they are usually brought about through lack of understanding of one truth or another
Heresy and superstition. Heresy is a false religious teaching that has been rejected by the Church, yet has pretensions to Christian truth. It often springs from ignorance and pride — extravagant dependence on one’s personal intellect and experience. More destructive interests that are alien to the Christian teachings are: occultism, eastern mysticism, theosophy, spiritualism, extrasensory, personal perspicacity, ability to heal through incantations and conjurations etc.
Superstition in its various beliefs emanates from paganism and sorcery (magic, witchcraft, fortune-telling, symbols). These include national beliefs, customs and symbols that are associated with Church Feast days, and days commemorating specific Saints, as well as utilizing holy church items and even the Sacraments toward blasphemously magic purposes. Superstitions are weeds in a spiritual meadow that smother spiritual offshoots and true faith. Fastening themselves like parasites on a person’s soul, they devour its energy, warp the true spiritual path and cloak Christ’s Truth. Superstitions foster spiritual illiteracy and blind faith in "ancient" (in reality pagan) traditions.
All these sins and problems of the mind are treated with studies of the Holy Scriptures and reading of spiritual books endorsed by the Church.
Passivity and indifference to Christian Teachings and absence of spiritual interests. This state is the result of a lazy mind and spiritual drowsiness. In a spiritually passive individual, the truth of faith is not rejected but simply ignored, thereby not allowing it to illuminate the mind with Christ’s Teachings. Signs of passivity: absence of thoughts on God, lack of love and gratitude to Him, indifference to the participation in the life hereafter.
Passivity engenders lukewarm relationship with God and to the purpose of saving one’s soul. Even though a person may pray, this spiritual tepidness emerges because of his inattentiveness and the feeling of being obliged to do it. In relation to Church Services, this feeling is reflected in rare and irregular church attendances, in inattentiveness or conversing during Church Services, unnecessary walking inside the church, distraction of other people through requests and comments and coming late or leaving early during the Service.
The sin of indifference to the Mystery of repentance is usually seen through infrequent confessionals, in preference for general confessions (rather than individual ones) thereby avoiding personal discomfort, in not wanting to deeply understand yourself, in maintaining an unrepentant and proud attitude, in the unwillingness to abandon sinful behavior, to eradicate sordid leanings and conquer temptations: instead — strive to minimize the gravity of sin, to justify yourself and not reveal the more shameless deeds and thoughts.
It must be remembered that a person that partakes of Sacraments without the necessary preparation and not cleansing his soul through repentance, commits a grave sin and will bring upon himself more harm than good. After Holy Communion, he soon forgets that he has the Holy Gifts within him and quickly returns to his old iniquitous and sinful habits.
Reasons for passivity: attachment to earthly blessings and various pleasures. In its entirety, this sin leads to absence of awareness of God’s grace and His nearness to us and as a consequence, that person becomes a Christian in name while being a pagan in his lifestyle.
Stickler of the law — adherence to the letter of the law, extreme and fanatical commitment to the outward facet of church life, oblivious as to its meaning and purpose. Belief in salvation through the strict and accurate though perfunctory carrying out of ritual acts ¾ without realizing their inner meaning — is testimony to a flawed conviction and a decrease in the true treasures of faith (Romans 7:6). This type of conviction arises from insufficient immersion into the good News from Christ, Who gave us the ability to be His servants of the New Testament — not to the word, but to the spirit, because "…the letter kills, but the Spirit gives life" (2 Cor. 3:6).
A stickler of the law testifies to an inadequate comprehension of the Church’s teachings and non-conformity to its majesty, or to an indiscriminate zeal in serving old customs.
Lack of trust in God through the absence of belief in that our life with all its minutest details is in God’s hands, Who loves us and is concerned for our salvation. This lack of trust occurs through not having a living relationship with Him and being engulfed in earthly interests.
This sin engenders ungratefulness toward God, despondency, pusillanimity and not being concerned for the future, anxious efforts to insure oneself against suffering and This sin is exhibited to avoid ordeals, and in instances of misfortune — to remonstrate against God. The antithesis to this ¾ placing all your faith in God & having total trust in His fatherly concern for us.
Complaints. This sin is a consequence of not having trusted in God, which in turn may lead to a falling away from Church and total loss of faith.
Ungratefulness to God. Many people turn to God when faced with trials and tribulations, yet during auspicious periods, they forget Him, not realizing that all the benefits they receive are from Him. It is essential to compel yourself daily to thank God for his mercy — especially, for sending His Son, who suffered for our sins through the most humiliating death, and Who now constantly thinks about us, directing us toward our salvation.
Absence of fear of God and reverence before him. Careless, inattentive prayers, irreverent behavior in church before the Holiest of the Holy, disrespect for the clergy. No conscious realization of death and the expected Final Judgment. This condition ensues from a mindless attitude toward faith, which in turn prompts us to perform many of our obligations perfunctorily, through habit, just as it is written in the Bible: "as this people draw near Me with their mouth, and with their lips do honour me, but have removed their heart far from Me" (Is. 29:13).
Disobedience toward God’s will. This usually takes the form of open disagreement with God’s will as expressed in His Commandments, Holy Gospel, directives of the spiritual father, voice of one’s own conscience, misinterpret the will of God in one’s own favor so that it either justifies his actions or condemns another, placing one’s will above that of God’s, practicing senselessly ardent acts of asceticism and obliging others to emulate them, not honoring promises given to God during past Confessions.
Frivolous attitude to God and Church. The use of God’s name in jokes and idle conversations; flippant conversations and jokes on items of Faith; cursing or swearing with the use of His name.
Mercenary attitude toward Faith: Rushing to church and turning to God in times of need, not from feelings of love for Him or for the sake of saving one’s soul, but for the ulterior motive of receiving something instant and earthly. Having achieved success or with a change of the situation, the person reverts to his customary mundane activities.
Sins Against the Neighbor
To judge. Proclivity toward noting faults in others and present them in a reproaching manner. Sometimes, without even realizing his judgmental actions toward his neighbor, that person’s heart formulates a distorted picture of him. Consequently, this image serves as an inner justification for not loving and ignoring him.
Pride — attributing to yourself exceptional abilities (mental, knowledge, talents, "spirituality") which give rise to feelings of superiority over others, or belief in one’s self-righteousness and sufficiency. Pride is expressed in feelings of ill will, or sometimes in highly opinionated and condescending attitudes toward others.
Vanity and conceit — are related to pride. We fall into these sins when we show off our talents, scholarship or when we demonstrate our spiritual knowledge, our attachment to the Church or our piety.
Ask yourself: don’t you boast in front of other people about your efforts, charitable acts, helping your neighbors, and expecting their approval or praise? How do you treat members of your family as well as people you come into contact or work with on a regular basis? Do you patiently tolerate their weaknesses or do they irritate you? Are you ever arrogant, testy, impatient to others failings or differing views?
Domineering — desire to be pre-eminent and to dictate to others. Do you love to have people listening to you or serving you? How do you treat people that rely on you both at home and at work? Do you love insisting people carry out your will? Don’t you strive to say the last word just for the sake of not agreeing with another person, even if he is right?
Self-isolation — alienation from people, unwillingness to associate or pray with others. Are you attentive to the needs of your family and close ones? Do you withdraw into yourself and your problems, ignoring the sorrow of others? This feeling comes about from the absence of spiritual fire and Christian love.
Neglect of and indifference to your close ones. This sin becomes especially frightful when it is applied against parents, when we do not express our gratitude, do not have concerns for them, are brusque and neglectful toward them. If the parents are dead, we must pray for them, serve Pannihidis (requiems) and lodge commemorative notices during Liturgy.
Pleasing people. On the face of it, this sin is the opposite side of Dominance. We fall into it when we try to get people to like us by currying favor with them. Through this, we close our eyes to their iniquitous acts or even try to mask them. Have you practiced flattery in order to secure their favor? Because of covetous ambitions, have you subordinated yourself to other people’s opinions or tastes that differed to yours? Have you been untruthful, dishonest or hypocritical? Have you ever betrayed another for personal gain? Have you ever shifted your blame on others? Have you kept other people’s confidences?
There are many peoples’ sayings regarding flattery: "On top of the tongue — there is honey, underneath it — ice." "Warm greetings — cold consequences." "Where there is flattery — there is obloquy."
Are you sinning by satisfying your physical passions through mindlessly adopting the lifestyle and behavior of the people surrounding you, including those that are members of your church, but who are devoid of the Christian spirit?
Violation of peace. Are you able to maintain peace in your family, with your neighbors and fellow workers? Do you allow yourself to slander, defame, judge, evil laughter? Are you capable of curbing your tongue, is it too loquacious? Do you display a superficial curiosity toward the lives of others?
Envy and malevolence. Have you been jealous of another’s success or well-being? Have you wished misfortune and failure to another, or rejoiced when it happened? Have you instigated others to commit wrong deeds while remaining seemingly innocent? Have you ever been overly suspicious of another, seeing only deficiencies in him? Have you ever pointed out to one person the defects of another, so as to start an argument between them? Have you ever betrayed a trust of a close person, disclosing his or her deficiencies and sins to others? Have you ever spread rumors? Have you done anything to produce sorrow or jealousy in another person?
Anger, irritation and antagonism. Are you capable of controller your fits of anger? Do you use swearwords or curses when you argue, or when you are angry with your children? Do use foul language in everyday conversations so that you are "part of the crowd"? Do you permit yourself rudeness, vulgarity, impertinence, sarcasm?
Callousness and hard-heartedness. Were you ever stingy, overcautious, afraid not to receive back that which was asked of you? Do you respond to requests for help? Are you prepared for self-sacrifice and charitable acts? Do you lend things and money freely and willingly? Do you rebuke your debtors? Do you rudely and persistently demand the repayment of your advance or return of borrowed property?
How do you bear the misfortunes of your close ones, do you remember the directive: "Bear one another’s burdens"? Are you prepared to come to the aid of another, sacrificing your rest and felicity? Do you a close one who is in trouble?
We succumb to these sins either, because of our attachment to earthly blessings or from fear of losing our material advantages — forgetting that God sends us people in need to test the sincerity of our love.
Grudges and vengeance. Excessive demands from your close ones. These sins deny the spirit as well as the written word of Christ’s Gospel. Our Lord teaches us to forgive our close ones their infractions against us. By not forgiving others, avenging our hurts and maintaining our animosity toward others, we cannot hope for forgiveness for our transgressions.
Insubordination. Have you sinned by disobeying your parents, your elders or your superiors at work? Have you violated the advice of your spiritual father or failed to fulfil acts of penance that he has directed you to perform?
Sins Against Yourself:
Sinful leanings.
Physical excesses. Have you been prone to abusing your physical rest and comfort by oversleeping or lying in bed for lengthy periods after awakening? Have you submitted yourself to laziness, lethargy, inactivity, feebleness? Are you so attached to your lifestyle that you are unwilling to change it for the sake of your close one? Did you indulge in various forms excesses to the detriment to your health, through: gluttony, gorging on sweets, appeasing the body, eating out of hours?
Have you sinned through drunkenness or attachment to narcotics — these most frightening vices that destroy body and soul, bringing suffering to our loved ones? How are you combating these iniquities?
Likewise, are you addicted to smoking, which also destroys health? As the cigarette replaces prayer to the smoker, smoking distracts him from a spiritual life, supplants the awareness of sin, destroys spiritual purity, serves as temptation to those around him and brings harm to them, especially the young.
Have tempted anyone to overdrink, smoke or do something sinful?
Sensient thoughts and temptations. Do you wrestle with your sinful thoughts and desires? Do you avoid places that present tempting sights and sounds? Did you turn away from seductive conversations, feelings and self-defilement? Have you not sinned through immodest scrutiny of members of the opposite sex? Do you recall your past carnal sins with relish?
Unconscientiousness. Do you force yourself to discharge your obligations and promises? Have you sinned by not working conscientiously or through the careless upbringing of your children? Have you ill-treated people by your late arrivals, your offhandedness & flippancy? Are you responsible at work, in your household and when you are driving? Are you scatter-brained at work, forgetting to finish one task before embarking on another? Are you endeavoring to strengthen your resolve to render everything for God?
Laziness, wastefulness, attachment to things. Do you waste your time? Are you applying your God-given talents to achieve good? Are you dissipating your God-given money and other resources without any purpose? Are you sinning with your predilection to the comforts of life, your attachment to material things and your saving of resources for "a rainy day," thereby showing your lack of faith in God and the realisation that you may appear before His Judgment tomorrow?
Hoarding. We succumb to this sin when we are captivated with accumulating money and riches: when we decline to pray or attend church because we are too busy — even on Feastdays and Sundays, when we submit to many activities and bustle. This vice leads to a captive mind and a callous heart.
Egoism and self-love — when we place ourselves in the center of everything, endeavoring to utilize other people for achieving personal aims, and do everything for personal gain.
Lack of will to struggle with sin. Fallen spirits direct this feeling by implanting thoughts, that it is pointless to fight against sin, as sooner or later the person will fall again. These feelings must be vanquished with hope on God’s mercy and His omnipotence. He promised that He would help us. Therefore we must struggle. It is said that if death finds us in a state of battle and atonement, then God will be merciful to us, but if it finds us in a state of sin and despondency, then He will reject us. Consequently, we must assume that each day is our last one on earth. By inclining ourselves this way, we will be able to conquer the wiles of our enemy.
Impatience in our efforts. This refers to our non-fulfillment of our obligations toward reciting prayers, violating fast days, eating at abnormal times, leaving church before the conclusion of the Service.
Depression and despair. Have you ever succumbed to dark thoughts and feelings? Have you ever fallen into despair? Have you permitted yourself thoughts of suicide?
When you reflect on your past, try to remember all the transgressions that you have committed — intentionally or involuntarily — with regard to God and the ones close to you. Were you ever the cause of sorrow or misfortune for others? Have you destroyed your family? Have you kept your marital fidelity and have you pushed others into sin? Have you directly or indirectly been involved in the sin of abortion? Have you been inclined toward indecent jests, anecdotes, immoral insinuations? Have you ever insulted the sanctity of love with cynical jeers? Bring the most sincere atonement in front of God and your spiritual father in all these and similar sins.
We are forever sinning, if not in deed, then in thoughts, feelings and words — consciously or unknowingly, voluntary and involuntary, so that it is impossible to remember all our sins.
However, we now genuinely repent and seek blessed help to improve ourselves. We promise to be vigilant and with the help of God, to avoid sin and create acts of love.
You oh Lord, through your mercy and sufferance, forgive and remove from us the heavy weight of sin. Bless us to partake of Thy Holy and Lifegiving Mysteries, not for judgment or condemnation, but for healing of soul and body. Amen.
+++
No hay comentarios:
Publicar un comentario
Nota: solo los miembros de este blog pueden publicar comentarios.