THE SACRAMENT OF PENANCE, DOCTRINE OF THE CATHOLIC CHURCH

THE SACRAMENT OF PENANCE, DOCTRINE OF THE CATHOLIC CHURCH.

The Sacrament of Penance which is mostly criticised by the new age churches does have firm foundation. We shall look back at a few quotes from scripture and tradition. Our relationship with God is only as good as our communication with HIM. God wants us to approach HIM when we fall, he gave us that grace to be able to seek his forgiveness. It is our choice to call upon his merciful name while following his set guide lines and be honest and open to him who knows our hearts. Each time we fall he calls us to repentance as was in the day of Adam when HE asked "WHERE ARE YOU", HE did the same to Cain, "WHERE IS YOUR BROTHER" and again HE did the same to David but David accepted his sin. (2 Samuel 12, 13)Then David said to Nathan, “I have sinned against the LORD.” Nathan answered David: “For his part, the LORD has removed your sin. You shall not die,

God wants us to repent and be clean and as David's confession was heard by Nathan so ours should be heard by our Priests today. The following is evidence;

(Levitcus 5. 5-6) When someone is guilty in regard to any of these matters, that person shall confess the wrong committed, and make reparation to the LORD for the wrong committed: a female animal from the flock, a ewe lamb or a she-goat, as a purification offering. Thus the priest shall make atonement on the individual’s behalf for the wrong.

"The Lord's words: 'Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain they are retained' "(John 20:22-23)

James 5, 16
16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful.

Dionysius of Corinth (d. circa A.D. 170), setting himself against certain growing Marcionistic traditions, taught not only that Christ has left to His Church the power of pardon, but that no sin is so great as to be excluded from the exercise of that power. For this we have the authority of Eusebius, who says (Church History IV.23): "And writing to the Church which is in Amastris, together with those in Pontus, he commands them to receive those who come back after any fall.

Clement of Alexandria (d. circa A.D. 215): "For God being very merciful has vouchsafed in the case of those who, though in faith, have fallen into transgression, a second repentance, so that should anyone be tempted after his calling, he may still receive a penance not to be repented of".

Against this false notion Pope Callistus (218-22) published his "peremptory edict" in which he declares: "I forgive the sins both of adultery and of fornication to those who have done penance."

St. Athanasius (d. 373): "As the man whom the priest baptizes is enlightened by the grace of the Holy Ghost, so does he who in penance confesses his sins, receive through the priest forgiveness in virtue of the grace of Christ".

Against heretics St. Pacian, Bishop of Barcelona (d. 390), wrote to Sympronianus, one of their leaders: "This (forgiving sins), you say, only God can do. Quite true: but what He does through His priests is the doing of His own power".

St. Ambrose (d. 397) rebukes the Novatianists who "professed to show reverence for the Lord by reserving to Him alone the power of forgiving sins. Greater wrong could not be done than what they do in seeking to rescind His commands and fling back the office He bestowed. . . . The Church obeys Him in both respects, by binding sin and by loosing it; for the Lord willed that for both the power should be equal".
Again he teaches that this power was to be a function of the priesthood. "It seemed impossible that sins should be forgiven through penance; Christ granted this (power) to the Apostles and from the Apostles it has been transmitted to the office of priests".
The power to forgive extends to all sins: "God makes no distinction; He promised mercy to all and to His priests He granted the authority to pardon without any exception".

St. John Chrysostom (d. 407) after declaring that neither angels nor archangels have received such power, and after showing that earthly rulers can bind only the bodies of men, declares that the priest's power of forgiving sins "penetrates to the soul and reaches up to heaven". Wherefore, he concludes, "it were manifest folly to condemn so great a power without which we can neither obtain heaven nor come to the fulfillment of the promises. . . . Not only when they (the priests) regenerate us (baptism), but also after our new birth, they can forgive us our sins".

In the East during the same period we have the testimony of St. Cyril of Alexandria (d. 447): "Men filled with the spirit of God (i.e. priests) forgive sins in two ways, either by admitting to baptism those who are worthy or by pardoning the penitent children of the Church".

The council of trent, under the Supreme Pontiff, Julius III, on the twenty-fifth day of November, 1551 made Penance a doctrine of the Catholic Faith. A quote from the council document.

"If in all those regenerated such gratitude were given to God that they constantly safeguarded the justice received in baptism by His bounty and grace, there would have been no need for another sacrament besides that of baptism to be instituted for the remission of sins.[2] But since God, rich in mercy,[3] knoweth our frame,[4] He has a remedy of life even to those who may after baptism have delivered themselves up to the servitude of sin and the power of the devil, namely, the sacrament of penance, by which the benefit of Christ's death is applied to those who have fallen after baptism. Penance was indeed necessary at all times for all men who had stained themselves by mortal sin,[5] even for those who desired to be cleansed by the sacrament of baptism, in order to obtain grace and justice; so that their wickedness being renounced and amended, they might with a hatred of sin and a sincere sorrow of heart detest so great an offense against God. Wherefore the Prophet says: Be converted and do penance for all your iniquities, and iniquity shall not be your ruin.[6] The Lord also said: Except you do penance, you shall all likewise perish;[7] and Peter the Prince of the Apostles, recommending penance to sinners about to receive baptism, said: <Do penance and be baptized every one of you.>[8] Moreover, neither before the coming of Christ was penance a sacrament nor is it such since His coming to anyone before baptism. But the Lord then especially instituted the sacrament of penance when, after being risen from the dead, He breathed upon His disciples, and said: <Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained.>[9] The consensus of all the Fathers has always acknowledged that by this action so sublime and words so clear the power of forgiving and retaining sins was given to the Apostles and their lawful successors for reconciling the faithful who have fallen after baptism, and the Catholic Church with good reason repudiated and condemned as heretics the Novatians, who of old stubbornly denied that power of forgiving.[10] Therefore, this holy council, approving and receiving that perfectly true meaning of the above words of the Lord, condemns the grotesque interpretations of those who, contrary to the institution of this sacrament, wrongly contort those words to refer to the power of preaching the word of God and of making known the Gospel of Christ."

May the Lord Jesus our Saviour be praised forever.

Baptism of Jesus and a heresy of baptism by immersion into the Word

Baptism of Jesus and a heresy of baptism by immersion into the Word. A baptism by immerssion into the Word, a baptism that abandons water and give water a new meaning, takes away the meaning of baptism and brings a new act of soaking into the word. This is an unorthodox teaching it is a heresy. One would wonder why some new evangelical pentecostal churches teach this heresy. Is it a revisting of the Solentiani error which seems to be the ever wayward fall of some protestants.

 And yet after his resurrection, Jesus gave last instructions to his disciples, a mandate to the eleven to go forth into the world and preach the good news. We read this in the book of Mark chapter 16:15-17, He said to them, “Go into the whole world and proclaim the gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned. These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages". But these new protestants teach how its not important to be baptised with water and the spirit, teach a baptism without the washing away of sins. It is absurd how they mention the "WORD"alone as a means to baptism, the word alone as a means of cleansing where there is no need for water.

 This teaching harbors a hidden agenda, it does seem like a way of amassing people who do not know the importants of baptism. It is sad that through ignorance some people are led away from the only means of salvation which Jesus instructed. These evangelical charismatic churches teach that  baptism is not supposed to be what Jesus taught but what they teach and they call it immersion into the word/scripture. 

This teaching comes short of what the disciples of Jesus Christ and the early church fathers taught. The Ethiopian eunuch comes to mind, he was first preached to until he understood the teaching. Phillip only baptised the eunuch after he had understoood the teaching. Would there have been a purpose then for baptising the Ethiopian eunuch if the word was as good as baptising? (Acts 8, 29-39)

 To quote the Catechism of the Catholic Church (1213) on baptism, "Holy baptism is the basis of the whole Christian life, the gateway to life in the spirit (vitae spiritualis ianua) and the door which gives access to the other sacraments. Through baptism we are freed from sin and reborn as sons of God; we become members of Christ and are incorporated into the Church and made sharers in her mission". "Baptism is the sacrament of regeneration through water in the WORD" 

 If we look closely at the last sentence of this paragraph above it speaks of regeneration through water in the Word. It is here where the pentecostal, proponents of a baptism of the word or immersion into the word as they call it, have erred in translating or understanding this timeless teaching of the Church. St Thomas Aquinas defines regeneration by water in the word (per aquam in verbo) as external ablution of the body performed with the prescribed words. 

The prescribed words are, I baptize thee in the name of the Father and of the Son and of the Holy Ghost these were the words given to the disciples by Christ himself (Matthew 28, 19). The word alone as a means of baptism is not enough. 

 Necodemus was well trained in the word, a ruler of the Jews and a pharisee but despite his extensive knowledge of the scriptures he needed to be regenerate through water. (John 3, 3-5) Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born from above.” Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?”Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.

 Paul too was well trained in the word of God, he was a student of the great Gamaliel. (Acts 9, 17 -19)So Ananias went and entered the house; laying his hands on him, he said, “Saul, my brother, the Lord has sent me, Jesus who appeared to you on the way by which you came, that you may regain your sight and be filled with the holy Spirit.” Immediately things like scales fell from his eyes and he regained his sight. He got up and was BAPTIZED. They might ague and say the holy spirit was imparted to him, but still he had to be baptised with water, it is important to take note that the word of God that he had learnt was not enough to regenerate Paul but needed external ablution. 

 It so follows that baptism of the spirit only is erroneous, one has to be baptised with water and the spirit to enter the Kingdom of God. The cleansing of the word is only effective if one has been baptised through water, the Word alone can not substitute Baptism.