Sacrament of Penance: Can Bishops or Priests forgive sins in the name of Jesus?

Through this work we will examine Scripture and prove if the Early Church in one point of the history claimed that the ministers ordained in a legitimate way by the Apostles and their successors had the authority to administer what is known as the Sacrament of Penance.

Biblical Evidence

Since the Old Testament period we can observe God speaking about sin and the confession of sins in the following manner:

Leviticus 5:5–6 (RSV2CE)

5 When a man is guilty in any of these, he shall confess the sin he has committed, 6 and he shall bring his guilt offering to the Lord for the sin which he has committed, a female from the flock, a lamb or a goat, for a sin offering; and the priest shall make atonement for him for his sin.

Numbers 5:6–7 (RSV2CE)

6 “Say to the sons of Israel, When a man or woman commits any of the sins that men commit by breaking faith with the Lord, and that person is guilty, 7 he shall confess his sin which he has committed; and he shall make full restitution for his wrong, adding a fifth to it, and giving it to him to whom he did the wrong.

Proverbs 28:13 (RSV2CE)

13 He who conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.

Psalm 32:5 (RSV2CE)

5 I acknowledged my sin to you, and I did not hide my iniquity; I said, “I will confess my transgressions to the Lord”; then you forgave the guilt of my sin. Selah

As we can see confession of sins was part of the Old Testament, presenting offerings and the priest making atonement for the person for his sin was part of the commands given by God to obtain mercy, but you will tell me: “This was the Old Covenant, Jesus came and paid the price once and for all”. This is true, but when we come to believe and are baptized, this is when all sins committed (including the original sin) until this point are forgiven and we enter into a state of grace because of the sacrifice of Jesus in the cross, but after coming to believe, God provided a way to his Church to remain in the state of Grace in case some sin, this is what is called “The Sacrament of Penance” and we will see if this Sacrament is real or just an invention of the Catholic Church.

Before starting to quote the early Church Fathers we will go through the writings of the authors of the New Testament and how these verses are the foundation to defend this Sacrament.

John 20:21–23 (RSV2CE)

21 ¶ Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” 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, they are forgiven; if you retain the sins of any, they are retained.”

John in his gospel says that Jesus gives them authority to continue his ministry and tells them “As the Father has sent me, even so I send you”, this is when the apostles are set as representators of Jesus, given the authority to act as in persona Christi Capitis. Then he says “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained”.

In Matthew 9:1-8 Jesus claimed that he (The Son of Man) had the authority to forgive sins, now in John 20:21-23 he is given the same authority to his apostles, and this power is related to binding and loosing as it is written in the Chapter 16 and verse 19 in the Gospel of Matthew.

Matthew 16:19 (RSV2CE)

19 ¶ I will give you the keys of the kingdom of heaven,§ and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

Although Jesus said to Peter “I will give you the keys of the kingdom of heaven” giving him the primacy among the rest of the apostles, and then he says, “and whatever you bind on earth shall be bound in heaven...”, in the chapter 18 and verse 18 Jesus gives equal authority to bind and loose to his Apostles. So, as we can see binding and loosing is related to forgive and retain sins.

In the book of Acts, we start to see stories of people confessing like a penitent, either to the apostles or in case of the chapter 19 some of them who were into witchcraft burning their books of magical arts.

Acts 19:18-19 (RSV2CE)

18 Many also of those who were now believers came, confessing and divulging their practices. 19 And a number of those who practiced magic arts brought their books together and burned them in the sight of all; and they counted the value of them and found it came to fifty thousand pieces of silver.

It is clear from other authors of the New Testament that the confession of sins were encouraged within believers, specially by those in authority to teach.

James 5:16 (RSV2CE)

16 Therefore confess your sins to one another, and pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects.

1 John 1:9–10 (RSV2CE)

9 If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. 10 ¶ If we say we have not sinned, we make him a liar, and his word is not in us.

1 John 5:16–17 (RSV2CE)

16 If any one sees his brother committing what is not a deadly sin, he will ask, and God will give him life for those whose sin is not deadly. There is sin which is deadly; I do not say that one is to pray for that. 17 All wrongdoing is sin, but there is sin which is not deadly.

James and John in their epistles encourage their fellow Christians to confess their sins because God is faithful and just to heal, to forgive and to clean believers from all unrighteousness, but like St. John says, there is still a sin which is deadly. Of course, the priests and bishops who exercise this authority cannot forgive sins by their own power, let’s remember that is God who forgives sins and not men. But how is this done? It is done by the Holy Spirit through the Sacrament of Penance, which is also called Sacrament of Reconciliation, I will not go into details right now but as we move forward to the Apostolic Fathers of the Church, we will see how this is possible and we will be able to see the development from the Apostles and their successors to what is practiced now days in the Church. So, let’s go to the Bible and read what the Apostle Paul says about the ministry of reconciliation and his claims that the apostles are ambassadors for Christ.

2 Corinthians 5:18–20 (RSV2CE)

18 ¶ All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself,* not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 ¶ So we are ambassadors for Christ, God making his appeal through us. We beg you on behalf of Christ, be reconciled to God.

Paul is saying that the message of reconciliation was entrusted to them because God wants to reconcile the world to himself, therefore, they are ambassadors for Christ and God made his appeal through the Apostles, thus, they are begging on behalf of Christ, “Be reconciled to God”.

All these verses I believe are a very solid biblical base for this Sacrament, but let’s dive into the writings of the Fathers of the Church and learn more about this topic, please have in mind that among the early Christians, there were those who gave directions to Christians about how to treat their leaders and showed that there is an apostolic succession through which the Sacrament was entrusted from the Apostles to their successors among other tasks and responsibilities.

Apostolic Fathers of the Church and other early Christian writings

The Didache [c. 70 AD]

In the congregation thou shalt confess thy transgressions, and thou shalt not betake thyself to prayer with an evil conscience. This is the way of life.

The Didache., The Apostolic Fathers, ed. Kirsopp Lake, vol. 1, The Loeb Classical Library (Cambridge MA; London: Harvard University Press, 1912–1913), 317.

1 But every Lord’s day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions,13 that your sacrifice may be pure. 2 But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. 3 For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Lord’s Teaching through the Twelve Apostles to the Nations,” in Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies, vol. 7, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 381.

The Anaphora

For Thou art He that hast commanded us, saying, Whatsoever things ye bind upon earth, shall be bound in heaven; and whatsoever things ye loose upon earth, shall be loosed in heaven: for, thou art our God, a God able to pity, and to save and to forgive sins; and glory is due unto Thee, with the eternal Father, and the quickening Spirit, now and ever, and to all eternity. Amen.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Divine Liturgy of James,” in Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies, trans. William Macdonald, vol. 7, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 550.

The Epistle of Barnabas [70 – 100 AD]

Thou shalt confess thy sins. Thou shalt not betake thyself to prayer with an evil conscience. This is the Way of Light.

The Epistle of Barnabas., The Apostolic Fathers, ed. Kirsopp Lake, vol. 1, The Loeb Classical Library (Cambridge MA; London: Harvard University Press, 1912–1913), 405.

I St. Clement (Disciple of the Apostle St. Peter and St. Paul) [70 - 95 AD]

Christ therefore was sent forth by God, and the apostles by Christ… they appointed the first-fruits [of their labours], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place, “I will appoint their bishops in righteousness, and their deacons10 in faith.”

Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions,2 that when these should fall asleep, other approved men should succeed them in their ministry.

Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 16.

Until now none of the writings say that the authority to forgive sins given by Jesus or the ministry died with the Apostles.

The Sacrament of Penance, besides repentance and confession is characterized by the penitence itself, in the following portion of a homily of St. Clement we encounter some penances that could be done when he was teaching about it.

II St. Clement

But you know that ‘the day’ of judgment ‘is now coming, kindled as a furnace,’ and ‘the powers of heaven shall dissolve’;2 and the whole earth shall be as lead melting in the fire, and then shall the secret and public deeds of men be made known. 4 Almsgiving, therefore, is good as penance for sin; fasting is better than prayer, but almsgiving is better than both; and ‘charity covers a multitude of sins,’ but prayer from a good conscience delivers from death. Blessed is every man who is found full of these things; for almsgiving relieves the burden of sin.

Francis X. Glimm, “The So-Called Second Letter of St. Clement,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique, and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 76.

This part of Homily is giving us the hint that the leaders of the Church taught that charity through almsgiving is better penance and that charity covers a multitude of sins which is alluding to the book of Tobit where we can find that alms deliver from death. Let’s continue.

St. Ignatius to the Smyrneas (Disciple of the Apostle John) [c. 110 AD]

Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. It is well to reverence5 both God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil.

Ignatius of Antioch, “The Epistle of Ignatius to the Smyrnæans,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 90.

St. Ignatius to the Philadelphians

I therefore did what belonged to me, as a man devoted to unity. For where there is division and wrath, God doth not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop.

Ignatius of Antioch, “The Epistle of Ignatius to the Philadelphians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 84.

In like manner, let all reverence the deacons as an appointment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no Church.

Ignatius of Antioch, “The Epistle of Ignatius to the Trallians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 67.

Since the bishop must be reverenced as Jesus Christ, this means that those bishops who were appointed by the Apostles and their successors must continue the ministry of their predecessors, they were ordained with the same authority to bind and loose and to forgive sins once received by the Apostles from Jesus and now being transmitted from the apostles to their successors until Jesus comes again..

But you are going to tell me: “These were public confessions to all the Church and not to one person”, to which I reply, the text is not clear about it, but we know by tradition that although an individual must make a public confession of sins according to the apostolic teachings, if the individual wants it he could made his confession to all the Church to show genuine repentance, but it must be made specially to leaders (priests and bishops) because they are the ones taking care of the flock and giving advice about what to do according to the gravity of sin and we will confirm ahead why is this the case.

St. Irenaeus of Lyons Against Heresies (Disciple of Polycarp) [174 – 189 AD]

7. Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses.

Irenaeus of Lyons, “Irenæus against Heresies,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 336.

St. Hippolytus of Rome on The Apostolic Tradition (Disciple of Irenaeus) [c. 200 AD]

3 * ⌜And⌝ now pour forth that Power which is from Thee, of “the princely Spirit” which Thou didst deliver to Thy Beloved Child Jesus Christ, which He bestowed on Thy holy Apostles who established the Church which hallows Thee in every place to the endless glory and praise of Thy Name.

4* ⌜Father⌝ “who knowest the hearts [of all]” grant upon this Thy servant whom Thou hast chosen for the episcopate to feed Thy holy flock and serve as Thine high priest, that he may minister blamelessly by night and day, that he may unceasingly [behold and] propitiate Thy countenance and offer to Thee the gifts of Thy holy Church,

5* And that by the high priestly Spirit he may have authority “to forgive sins” according to Thy command.

Hippolytus of Rome, The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, Bishop and Martyr, ed. Gregory Dix, vol. I (London; New York: Society for Promoting Christian Knowledge; The Macmillan Company, 1937), 4–5.

Here we have St. Hippolytus of Rome in his work “The Apostolic Tradition”, giving us the prayer to the Father which was used to anoint and ordained a new priest with the authority to forgive sins according to His command. Hippolytus is showing that this is part of the Apostolic Tradition, he is not creating it, he is just writing down what is already Apostolic Tradition. For those who don’t know who St. Hippolytus is, he is disciple of St. Irenaeus, it is said that he was like his master and St. Irenaeus was disciple of St. Polycarp, one of the disciples of the Apostle St. John, this is why his works have a lot of weight besides of being a very good theologian.

Tertullian on Repentance [203 AD]

Yet most men either shun this work, as being a public exposure of themselves, or else defer it from day to day. I presume (as being) more mindful of modesty than of salvation; just like men who, having contracted some malady in the more private parts of the body, avoid the privity of physicians, and so perish with their own bashfulness.

Tertullian, “On Repentance,” in Latin Christianity: Its Founder, Tertullian, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. S. Thelwall, vol. 3, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 664.

Tertullian is saying that there are some who don’t confess sins because they are more mindful of modesty than of salvation, as we have been confirming the Church has always been teaching that after being baptized, if some commits a mortal sin, a hidden sin, and die they will not be saved because there is sin that is deadly (1 John 5:16), which is the main reason for existence of the Sacrament of Penance, to restore the sinner with God after falling into sin and return to the state of Grace they had when they were baptized.

St. Cyprian of Carthage on the Lapsed [248 -249 AD]

Also, the apostle testifies, and says, “Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord’s table and of the table of devils.” He threatens, moreover, the stubborn and froward, and denounces them, saying, “Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord.”5

16. All these warnings being scorned and contemned,—before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offence of an angry and threatening Lord has been appeased, violence is done to His body and blood; and they sin now against their Lord more with their hand and mouth than when they denied their Lord.

Cyprian of Carthage, “On the Lapsed,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 441.

22. But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, “Remember whence thou art fallen, and repent, and do the first works,” which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his works, because it is written, “Alms do deliver from death,”

Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 332.

20. And do not think, dearest brother, that either the courage of the brethren will be lessened, or that martyrdoms will fail for this cause, that repentance is relaxed to the lapsed, and that the hope of peace is offered to the penitent. The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace is given.

Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 332.

29. I entreat you, beloved brethren, that each one should confess his own sin, while he who has sinned is still in this world, while his confession may be received, while the satisfaction and remission made by the priests are pleasing to the Lord.

Cyprian of Carthage, “On the Lapsed,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 445.

It is time, therefore, that they should repent of their fault, that they should prove their grief for their lapse, that they should show modesty, that they should manifest humility, that they should exhibit some shame, that, by their submission, they should appeal to God’s clemency for themselves, and by due honour for God’s priest should draw forth upon themselves the divine mercy.

Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 308.

Pay attention to what is described under persecution according to St. Cyprian:

For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not yet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, “Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.”

Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 290.

For we are not overcome when better things are presented to us, but we are instructed, especially in those matters which pertain to the unity of the Church and the truth of our hope and faith; so that we, priests of God and prelates of His Church, by His condescension, should know that remission of sins cannot be given save in the Church, nor can the adversaries of Christ claim to themselves anything belonging to His grace.

Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 378.

Origen on Homilies on Leviticus 2:4 [c. 249 AD]

In addition to these there is also a seventh [remission of sins], but it is hard and laborious: the remission of sins through penance when the sinner washes his pillow in tears [Ps 6:7], when his tears are his nourishment day and night [Ps 41:4], and when he does not shrink from declaring his sin to a priest of the Lord and from seeking medicine

Jimmy Akin, The Fathers Know Best: Your Essential Guide to the Teachings of the Early Church (San Diego, CA: Catholic Answers, 2010), 307–308.

St. Eusebius on Ecclesiastical History [313 – 325 AD]

Gordianus had been Roman emperor for six years when Philip, with his son Philip, succeeded him. It is reported that he, being a Christian, desired, on the day of the last paschal vigil, to share with the multitude in the prayers of the Church,4 but that he was not permitted to enter, by him who then presided, until he had made confession and had numbered himself among those who were reckoned as transgressors and who occupied the place of penance. For if he had not done this, he would never have been received by him, on account of the many crimes which he had committed.

Eusebius of Caesaria, “The Church History of Eusebius,” in Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine, ed. Philip Schaff and Henry Wace, trans. Arthur Cushman McGiffert, vol. 1, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1890), 278.

St. Eusebius speaks about a Christian (which means someone who was baptized by the Church) who was denied entering the day of the Passover vigil by the bishop until he had made confession of sins that were known by many, and until he had numbered himself among those who were reckoned as transgressors occupying the place of penance. This is a clear example of the Sacrament of Penance in the Church.

St. Basil on Rules briefly treated 288 [375 AD]

It is necessary to confess our sins to those to whom the dispensation of God’s mysteries has been entrusted. Those doing penance of old are found to have done it before the saints. It is written in the Gospel that they confessed their sins to John the Baptist; but in Acts they confessed to the apostles, by whom also all were baptized.

Jimmy Akin, The Fathers Know Best: Your Essential Guide to the Teachings of the Early Church (San Diego, CA: Catholic Answers, 2010), 309.

St. Jerome Commentary on Ecclesiastes 10:11 [388 AD]

If the serpent, the devil, bites someone secretly, he infects that person with the venom of sin. And if the one who has been bitten keeps silence and does not do penance, and does not want to confess his wound … then his brother and his master, who have the word [of absolution] that will cure him, cannot very well assist him

Jimmy Akin, The Fathers Know Best: Your Essential Guide to the Teachings of the Early Church (San Diego, CA: Catholic Answers, 2010), 310–311.

St. John Chrysostom on The Priesthood [c. 390 AD]

For if any one will consider how great a thing it is for one, being a man, and compassed with flesh and blood, to be enabled to draw nigh to that blessed and pure nature, he will then clearly see what great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels. For it has not been said to them, “Whatsoever ye shall bind on earth shall be bound in Heaven, and whatsoever ye shall loose on earth shall be loosed in Heaven.” They who rule on earth have indeed authority to bind, but only the body: whereas this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, “Whose sins ye remit they are remitted, and whose sins ye retain they are retained?” What authority could be greater than this? “The Father hath committed all judgment to the Son?”5 But I see it all put into the hands of these men by the Son. For they have been conducted to this dignity as if they were already translated to Heaven, and had transcended human nature, and were released from the passions to which we are liable.

John Chrysostom, “Treatise Concerning the Christian Priesthood,” in Saint Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statues, ed. Philip Schaff, trans. W. R. W. Stephens, vol. 9, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 47.

For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it giveth life, but that it enabled others also to do this. For He saith, “Receive ye the Holy Ghost.” (John 20:22) Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and hath the same power [with Himself,] saith this too. Whence also He adds, “Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained.” (ibid. 23)

John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the First Epistle of St. Paul the Apostle to the Corinthians,” in Saint Chrysostom: Homilies on the Epistles of Paul to the Corinthians, ed. Philip Schaff, trans. Hubert Kestell Cornish, John Medley, and Talbot B. Chambers, vol. 12, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 307.

Ver. 22, 23. “He breathed on them, and said, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.”

As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power. But how saith He, “If I go not away, He13 will not come” (c. 16:7), and yet giveth them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them…

Let us then do all we can to have the Holy Spirit with ourselves, and let us treat with much honor those into whose hands its operation hath been committed. For great is the dignity of the priests. “Whosesoever sins,” it saith, “ye remit, they are remitted unto them”; wherefore also Paul saith, “Obey them that have the rule over you, and submit yourselves.” (Heb. 13:17.) And hold them very exceedingly in honor; for thou indeed carest about thine own affairs, and if thou orderest them well, thou givest no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for thine, yea and that of all those around him, will depart with the wicked into hell; and often when not betrayed by his own conduct, he perishes by yours, if he have not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill; which Paul also implied when he said, “For they watch for your souls,” and not simply so, but, “as they that shall give account.” (Heb. 13:17.) They ought therefore to receive great attention from you; but if you join with the rest in trampling upon them, then neither shall your affairs be in a good condition.

John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Gospel of St. John,” in Saint Chrysostom: Homilies on the Gospel of St. John and Epistle to the Hebrews, ed. Philip Schaff, trans. G. T. Stupart, vol. 14, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 325.

Conclusion

I could continue with more quotations from St. Ambrose and St. Augustin of Hippo, but I think that with these Fathers of the Church we have a better sight of how early in history the Sacrament of Penance was developing to what we can see today in the Church, so before finishing this work let’s explain with more detail what is this Sacrament and what is defined in the Catechism of the Catholic Church.

But first, what is the definition of Indulgence?

Indulgence (Latin: indulgentia, from indulgeo, 'permit') is "a way to reduce the amount of punishment one has to undergo for (forgiven) sins"

Penance is proved to be historical dating back to the first two hundred years of the Church also it is worth it to say that penance is assigned when seeking indulgence for temporal sins. Therefore, real repentance will bring actions of penance similar as in the Old Testament which were often associated with repentance, prayer, fasting, acts of humility, charity, putting ashes on the head and wearing sackcloth as a sign of mourning for their sins or general mourning.

The Catechism of the Catholic Church describes an indulgence in the page 370 as follows:

An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin.” The faithful can gain indulgences for themselves or apply them to the dead.

What else?

CCC page 372 on Penance: Like all the sacraments, Penance is a liturgical action. The elements of the celebration are ordinarily these: a greeting and blessing from the priest, reading the word of God to illuminate the conscience and elicit contrition, and an exhortation to repentance; the confession, which acknowledges sins and makes them known to the priest; the imposition and acceptance of a penance; the priest’s absolution; a prayer of thanksgiving and praise and dismissal with the blessing of the priest.

CCC page 883: The remission before God of the temporal punishment due to sin whose guilt has already been forgiven.

The Sacrament of Penance and Reconciliation

1422 “Those who approach the sacrament of Penance obtain pardon from God’s mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sins and which by charity, by example, and by prayer labors for their conversion.” (980)

What Is This Sacrament Called?

1423 It is called the sacrament of conversion because it makes sacramentally present Jesus’ call to conversion, the first step in returning to the Father from whom one has strayed by sin. (1989; 1440)

It is called the sacrament of Penance, since it consecrates the Christian sinner’s personal and ecclesial steps of conversion, penance, and satisfaction.

1424 It is called the sacrament of confession, since the disclosure or confession of sins to a priest is an essential element of this sacrament. In a profound sense it is also a “confession”—acknowledgment and praise—of the holiness of God and of his mercy toward sinful man. (1456; 1449; 1442)

It is called the sacrament of forgiveness, since by the priest’s sacramental absolution God grants the penitent “pardon and peace.”

It is called the sacrament of Reconciliation, because it imparts to the sinner the love of God who reconciles: “Be reconciled to God.” He who lives by God’s merciful love is ready to respond to the Lord’s call: “Go; first be reconciled to your brother.”

It is evident, the Sacrament of Penance has a Biblical, Apostolical and Historical foundation, the authority of apostles, bishops and priests to forgive sins in the name of God is found either in the Bible and in Tradition. Therefore, it is an apostolic power that is given to those who are genuinely ordained in the Universal Church, it is a Grace from God for his people because he wants us to be reconciled with Him.

Leo Ramirez – BTh.