Confession And The Devil

Non enim ante ad confessionem venitur, nisi prius fuerit diabalo renuntiatum. Sicut nec aurilegus ante aurum mittit in sacculum, nisi prius terram vel limum laverit universum. Ideo oportet prius repudium dicere diabolicae vanitati, et amara ejus studia abrenuntiando projicere. Abrenuntiare autem oportet non nudo sermone neque solis labiis, sed fide fortissima, et indubitata scientia, id est ut Christo se homo tota animi virtute committat, confidens, quia Christi factus desinat timere diabolum. Deinde abrenuntiat et operibus ejus malignis, id est culturis et idolis, sortibus et auguriis, pompis et theatris, furtis et fraudibus, homicidiis et fornicationibus, superbiae et jactantiae, irae et avaritiae, commessationibus et ebriositatibus, choris atque mendaciis, et his similibus malis. Quid dicimus de his, qui superfluo carnis ornatu jactare se volunt, et videri mirabiles? Taceo de exquisitis inutiliter vestimentorum subtilitatibus. Oro vos, quid faciunt in viris capilli acu crispati, comae retro quidem cervicem cooperientes, ante autem frontem penitus abscondentes, ita ut nec signo Christi locus liber relinquatur in fronte; et unde se putant habere aliquam gloriam vel decorem, inde turpitudinem et ignominiam contrahant? Similiter et mulieres caput ligantes ut scutum, ut frons tamquam vallis inter duos subsidat colles; ut de auribus pondera lapillorum auro ligata dependeant, ut brachia onerentur auro, ut cervicem premant catenae vel lapides, et pedibus sanguineae calceamentis flammulae rutilent. Quis usus in his, quae utilitas invenitur, nisi sola inanis pompa, et mens desiderio infantili corrupta? Nicetas Episcopus Aquileiensis, Fragmenta Sex, III Source: Migne PL 52.873d-875a

No one shall come to confession, unless first he shall have renounced the devil. Just like a gold prospector does not place gold in his sack, unless first he has washed off all the earth or mud from it. Therefore it necessary that one should declare that one repudiates the vanity of the devil, and cast it from one in denunciation of his bitter desires. And this renunciation should not only be in speech, not only with the lips, but with strong faith, and certain knowledge, that is, so that the man commits himself with all the virtue of his soul to Christ, confident that in Christ he does not fear the devil. Finally let him renounce his wicked works, that is his cults and idols, with fortune telling and auguries, with pomp and theatre, with thefts and deceits, with murder and fornication, with pride and boasting, with anger and avarice, with gluttony and drunkenness, with dances and delusions, and other similar evils. What then do we say of those who are pleased to vaunt themselves in the superfluous ornamentation of the flesh and be seen as wonders? I am silent regarding exquisite and intricate and useless garments. But I pray you, why do they style men's hair in tight curls, and comb it fiercely over the head so as to leave no sight of the brow at all, so that there is no place free there for the sign of Christ? And why do they think they have any glory or beauty when they are the cause of depravity and disgrace? Likewise even women bind their heads like shields, so that the brow is like a valley sunk between two hills, and from their ears hang a weight of gems bound with gold, and the arms are loaded with gold, and the neck is bound with chains and stones, and the feet are ablaze with the red flames of slippers. What use in these things, what benefit do we find in them, but empty pomp, and minds corrupted by infantile desires? Nicetas of Aquileia, Fragment 1 Titus 3.8 2 Jn 14.27 3 Rom 11.20

Signs And Salvation

Nec difficile arbitror nosse, quemadmodum intelligi signa possint praesentia, ut sint indubitata signa credulitatis, ac per hoc et salutis. Primum enim opus fidei per dilectionem operantis, cordis compunctio est, in qua sine dubio ejiciuntur daemonia, cum eradicantur e corde peccata. Exinde qui in Christum credunt, linguis loquuntur novis, cum jam recedunt vetera de ore eorum, nec de caetero vetusta protoparentum lingua loquuntur, declinantium in verba malitiae ad excusandas excusationes in peccatis. Ubi vero compunctione cordis et oris confessione priora sunt deleta peccata, nec recidivam patiantur, et jam sint posteriora pejora prioribus, serpentes tollant necesse est, id est, ut venenatas suggestiones exstinguant. Quid tamen agendum, si qua forte radix pullulat, quae tam velociter nequeat exstirpari, sed stimulat animum concupiscentia carnis? Profecto si mortiferum quid biberint, non eis nocebit; quoniam juxta Salvatoris exemplum, cum gustaverint, nolent bibere, id est cum senserint, nolent consentire. Sic enim non eis nocebit, quia nulla damnatio est his qui sunt in Christo Jesu, concupiscentiae sensus absque consensu. Quid tamen? Molesta certe et periculosa est sic corruptae et infirmae affectionis lucta; sed qui crediderint, super aegros manus imponent, et bene habebunt, id est aegras affectiones bonis operibus operient, et hoc remedio curabuntur. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Sermones de Tempore Ascension, Sermo I Source: Migne PL 183.301a-c

I do not judge it difficult to know, as present signs may be understood, that there are undoubtable signs of belief, and through this even salvation. For the first work of faith through the work of love is compunction of heart, in which without doubt demons are cast out when sin is torn up from the heart. Whence they who believe in Christ speak with new tongues when they take old things out of their mouths, no more speaking the bygone things of our first parents who fell to wicked words of excuse for the excusing of sins. 1 But when with compunction of heart and the confession of the mouth previous sins are wiped out, so that they might not suffer revival and the later state be worse than the first, 2 it is necessary to handle serpents 3, and this so that venomous suggestions may be extinguished. Yet what must be done if perhaps the root send forth shoots which are not able to be torn up quickly, but they provoke the soul with the lusts of the flesh? Even so, if what they drink is fatal, there is no harm to them, 4 because according to the example of the Saviour, when they taste they are unwilling to drink, 5 that is, when they are aware they do not consent. For it shall not be harmful to them, since there is no damnation for those who are in Christ, when the feeling of lust is without consent. What then? Certainly it is a troublesome and dangerous struggle for anyone with a corrupt and infirm condition, but they who have believed, they will place their hands on every sickness and be well, that is, they will cover up the disturbances of sickness with good works, and with this medicine they will be cured. Saint Bernard of Clairvaux, Sermons for the Season, Sermons on the Ascension, from Sermon 1 1 Ps 140.4, Gen 3.11-13 2 Mt 12.45, Lk 11.26 3 Mk 16.18 4 Mt 16.18 5 Mt 27.34

Baptism And Sin

Et baptizabantur ab eo in Iordane confitentes peccata sua... Ecce ad quid exibant: Et tanguntur tria: Lavacrum Baptismatis, locus, et praeparatio praecedens lavacrum. Baptizabantur ab eo... Ioannes quidem baptizavit aqua, in eum, qui venturus erat, docens ut crederent, hoc est in Iesum. Ioannes quidem baptizavit aqua. In Iordane... Ecce locus: quia in Iordane figura Baptismatis praecesserat in transitu filiorum Israel pervada Iordanis. Et in divisione, quando Eliseus divisit aquas, percutiendo eas pallio Eliae. Et quando Naaman ad praeceptum Elisei lotus septies in Iordane recepit sanitatem a lepra. Confitentes peccata sua... Ecce praeparatio: Licet enim Baptismus Christi, cuius introductorius fuit Baptismus Ioannis, non requirat planctum et luctum exterior: tamen requirit poenitentiam interiorem, et peccati detestationem:quia aliter poneretur obex Spiritui sancto, qui facit remissionem peccati in Baptismo Christi. Spiritus sanctus disciplinae effugiet fictum. Et hoc doceret Ioannes, fecit eos confiteri peccata cum detestatione peccati Sanctus Albertus Magnus, Commentarium in Mattheum, Caput I Source: Here, p42-43

And they were baptised by him in the Jordan confessing their sins... 1 And behold what they went out to. Three things are touched upon: the cleansing of baptism, the place, and the preparation preceding the cleansing. They were baptised by him... 'John baptized with water, in Him who was to come, teaching them to believe, that is, in Jesus.' 'John baptized with water.' 2 In the Jordan... Behold the place, because in the Jordan the figure of Baptism has gone before in the passing of the sons of Israel over the Jordan. 3 And in division, when Elisha divided the waters, striking them with the cloak of Elijah. 4 And when Naaman at the command of Elisha washed seven times in the Jordan and was healed of leprosy. 5 Confessing their sins... Behold the preparation: The baptism of Christ, to which the baptism of John was an introduction, does not demand exterior weeping and groaning, but it does require interior penitence, and detestation of sin, because otherwise a barrier is placed against the Holy Spirit who gives forgiveness of sins in the baptism of Christ. 'The Holy Spirit flies all pretence of discipline.' 6 And John taught this, he made them confess their sins with the detestation of sin Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 1 1 Mt 3.13 2 Acts 19.4, Acts 1.5 3 Josh 4 4 4 Kings 2.13-14 5 4 Kings 5.9-14 6 Wisd 1.5

Enemies And Friends

Kαρδίαι δικαίων μελετῶσιν πίστεις στόμα δὲ ἀσεβῶν ἀποκρίνεται κακά δεκταὶ παρὰ Kυρίῳ. ὁδοὶ ἀνθρώπων δικαίων διὰ δὲ αὐτῶν καὶ οἱ ἐχθροὶ φίλοι γίνονται Οἱ τὰς ἐντολὰς αὐτοῦ μὴ πράττοντες, ἐχθροὶ αὐτοῦ εἰσιν· φιλοὶ δὲ αὐτοῦ γίνονται ἐπὰν τοῖς δικαίοις προδράμωσιν, ἐξομολογούμενοι τὰς πράξεις αὐτῶν τὰς πονηράς· ἐξ ὧν ἐναχθέντες ὡς ἐκεϊνοι τὰς ζωοποιοὺς ὁδοὺς πορεύσονται· Παύλου κηρύχαντος, Οἵ ποτε ὄντες ἐχθροὶ, κατηλλάγησαν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱου αὐτοῦ· προσεκτέον ὅτι πάντες οἱ ἐχθροὶ, διὰ τῶν δικαίων φίλοι γίνοντι· ἵνα καὶ πᾶσιν εἴπῃ Χριστός· Οὐκέτι ὑμᾶς καλῶ δούλους, ἀλλὰ φίλους. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.193d

The hearts of the righteous have care for faith but the mouth of the impious speaks evil words before the Lord. By the ways of righteous men enemies are made friends. 1 They who do not practice the commandments of God are His enemies, but they become His friends who hurry to righteous men to confess their evils deeds, from which led away they shall walk on the life giving ways. Paul declares: 'They who were once enemies have been reconciled with God through the death of His Son.' 2 Let it be noted how all enemies may become friends by the work of righteousness, that Christ might say to all: 'I no longer call you servants, but friends.' 3 Origen, On Proverbs, Fragment 1 Prov 15.28 LXX 2 Rom 5.10 3 Jn 15.15

Peter's Tears

Petrus prorupit ad lacrimas, nihil voce precatur. Invenio quod fleverit, non invenio quid dixerit. Lacrimas eius lego, satisfactionem non lego. Recte plane Petrus flevit et tacuit, quia quod defleri solet, non solet excusari, et quod defendi non potest, ablui potest. Lavant enim lacrimae delictum quod voce pudor est confiteri. Lacrimae ergo verecundiae consulunt pariter et saluti, nec erubescunt in petendo, et impetrant in rogando: lacrymae, inquam, tacitae quodammodo preces sunt, veniam non postulant, et merentur. Causam non dicunt, et misericordiam consequuntur; nisi quod utiliores lacrymarum preces sunt quam sermonum; quai sermo in precando forte fallit, lacryma omnino non fallit; sermo interdum non totum profert negotium. Lacrimae semper totum produnt affectum. Et ideo Petrus iam non utitur sermone, quo fefellerat, quo peccaverat, quo fidem amiserat, ne per id ei non credatur ad confitendum quo usus fuerat ad negandum; ac per hoic mavult et cuasam suam flere, quam dicere, et quod voce negaverat, lacrymis confiteri. Invenio et aliud cur tacuerit Petrus, ne tam cito veniae postulatio per impudentiam plus offenderet quam impetraret. Solet enim citius mereri indulgentiam quia verecundius deprecatur. Sanctus Maximus Taurinensis, Homilia LIII De poenitentia Petri et ostiaria ancilla Source: Migne PL 57.351a-352a

Peter broke down in tears, he spoke no prayer. We find, then, that he wept, we do not find what he said. I read about his tears, I do not read about his giving of satisfaction. Certainly Peter was right to be weep and be silent, because that which is accustomed to weep is not accustomed to make excuses, and because he is not able to offer defence, he is able to be cleansed. he washes away crime with tears because the voice is ashamed to confess. Therefore tears counsel modesty together with salvation, which do not blush in asking, and beseeching, and begging. Tears, I say, are as silent prayers, not demanding forgiveness, but meriting it. They who do not speak of excuse receive mercy. Tears are more useful prayers than speech because speech in prayer may lie, but tears do not deceive; sometimes speech is of no benefit to an affair. Tears always lead to affection. And therefore Peter does not employ speech, by which he lied, by which he sinned, by which he cast away faith, not by that does he trust to confess what he has done with his denial. And therefore he prefers to weep over his state than to speak of it, and to deny his voice so that his tears confess. And I find something else in Peter's silence, that he not be so quick in requesting forgiveness that by impudence he offend in what he sought. For he will more swiftly merit kindness because he pleads more modestly. Saint Maximus of Turin, from Homily 53, On The Penitence of Peter and The Maid Who Kept The Door

Confession After Death

Quoniam non est in morte qui memor sit tui: in inferno autem quis confitebitur tibi? Movere potest quare dicat, in morte, nullum esse memorem Dei, dum vicina possit amplius ira judicis contremisci? Sed bene perfidos dicimus immemores Dei, de quibus et Isaias ait: Non enim qui in inferno sunt laudabunt te; neque qui mortui sunt benedicent te. Nam cum dicit Apostolus: in nomine Jesu omne genu flectatur coelestium, terrestrium et infernorum, hic de solis infidelibus ac pertinacibus debet accipi dictum, qui nullam fiduciam confessionis suae habere promerentur. Merito ergo sibi festinat dimitti: quia post lucis occasum, non restat nisi sola retributio meritorum. In inferno autem quis confitebitur tibi. Subaudiendum ad veniam; sicut et Salomon de impiis dicit: Quia dicent inter se, poenitentiam habentes, et prae angustia spiritus gementes, etc. Nam et dives qui Lazarum videbat in requie constitutum, mala sua probatur esse confessus, sed non est ad votum supplicationis auditus: quia in hoc mundo proprie confessio dicitur, ubi et venia reperitur. Et ut aliquam divisionem in his verbis intelligi debeamus, in morte, significat transitum vitae; in inferno vero custodiam locorum quam pro suis meritis animae sustinere noscuntur. In utroque tamen negatur absolute suscipienda confessio. Cassiodorus, Expositio In Psalterium, Psalmus VI Source: Migne PG 70.62d-63b

Because in death there is no one who is mindful of you. In hell who confesses you? 1 Why is he able to be so troubled that he says that in death there is no memory of God, when he has just been more deeply distressed by the anger of judgement? 2 But we speak well when we say that the faithless are not mindful of God, concerning whom Isaiah said: 'In hell there are none who praise you, nor do any of the dead bless you.' 3 For when the Apostle says: 'In the name of Jesus every knee will bow, of heaven and of earth and of hell,' 4 then here only of the faithless and obstinate should it be understood as spoken, who have no hope that their confession will profit them. Rightly then he makes haste to absolve himself, because after the passing of the light, there remains nothing but the reward for goods. 'In hell who confesses you.' Hear in this a reference to forgiveness, as even Solomon spoke of the impious: 'Because they will speak to one another of repentance, and because of the anguish of the spirit they will groan.' 5 For even the rich man who looked on Lazarus established in rest is known to have confessed his evils, 6 but there is no hearing for the vow of his prayer, because only in this world it is proper to make confesssion, where forgiveness is obtained. And a certain division in these words should be understood, 'in death' signifes the passing out of life, 'in hell' is the confinement in places which for their reward their souls are known to suffer. And in both these states confession is utterly refused. Cassiodorus, Commentary On The Psalms, Psalm 6 1 Ps 6.6 2 Ps 6.1-2 3 Isaiah 38.18 4 Philip 2.10 5 Wisd 5.3 6 Lk 16.23

Ways Of Confession

Qui confitebitur me coram hominibus, confitebor et ego eum coram Patre meo. Qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo, qui in cælis est.  Ac si diceret, quales mihi testes eritis coram hominibus, ut vita, moribus, confessione me indefessi praedicetis in terris, tali vos, apud Patrem, cujus et filii estis, testimonio in coelis commendabo. Ad hoc quippe totum valet quod praemiserat, ut in hoc testimonia fidei permanentes usque ad palmam martyrii fortiter decertarent. Quatuor siquidem modis in divinis litteris confessio dicitur, et duobus locis. Est itaque confessio laudis, est et gratiarum actio, quae semper fit in coelis; tertia vero confessio peccatorum, quae nunquam proficue fit nisi in terris: quarta est, de qua hic agitur, in martyrio coram hominibus, in tempore; et unusquisque eam recipiat coram Patre et coram sanctis angelis in aeternitate. Quae negatio vel confessio, non tantum verbis accipienda est, quam et in omnibus bonis operibus et puritate cordis. Unde e contrario Christus electis: Venite, inquit, benediciti Patris mei, et reprobis: Discedite a me, operarii iniquitatis, quia nescio vos. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VI Source: Migne PL 120.430c-d

He who confesses me before men, I shall confess before my Father. But he who denies me before men, I shall deny him before my Father in heaven. ' 1  As if He said: As you are witnesses to me before men, that by your life, by your conduct, so you preach a ceaseless confession of me on earth, so I will commend you with testimony in the heavens to my Father, whose sons you are. And for this He makes them entirely capable, as He has said, that even to the palm of martyrdom they may strive strongly persisting in the witness of faith. There are four ways in which the Divine Scriptures speak of confession, and in two places. There is the confession of praise and the action of thanksgiving, which shall always be in heaven; then the third is the confession of sins, which cannot happen unless on earth, and the fourth is what we have already mentioned, martydom before men in the world. And each one is received in the presence of the Father and the holy angels in eternity. Thus denial or confession is not only to be understood as a matter of words, but as every good deed and purity of heart. So alternately Christ said to the elect: 'Come, blessed of my Father,' and to the wicked: 'Begone from me, workers of iniquity, I do not know you.' 2 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 6 1 Mt 10.32-33 2 Mt 25.3

A King And Confession

Rex. Multoties expertus sum et in orationibus et necessitalibus meis quod habeam gratiam Dei, sed nunquam novi retinere aut servare habitam, et qualiter hoc possem facere, pater, a tua sanctitate libenter audirem. Abbas. Duo sunt quorum alterum acquirit gratiam, alterum retinet acquisitam, pura confessio oris et operis satisfactio: quum enim peccator accedit ad sacerdotem vicarium Dei, et effundit cor suum quasi aquam in conspectu altissimi, quasi ovis ante pastorem, quasi aegrotus ante medicum, quasi reus ante judicem, ex quo accusare et per confessionem damnare se incipit, judex omnium peccatorem seipsum judicantem in gratiam suam recipit, amplectitur, osculatur et annulo suae caritatis insignit : hic est enim filius ille prodigus, qui portionem suam vivendo sumptuose consumpserat, quumque de siliquis porcorum quarum copiam habere non poterat, rediret ad patrem, vides quod a longo pater cucurrit ad filium et amplexatur est eum et cecidit super caput ejus. Quid putas cogitabat miser famelicus ille filius, dum nudus et afflictus tam pia circa se sentiebat viscera paternae dulcedinis ? Hanc dulcedinem experiuntur omnes qui in vera cordis contritione ad patrem misericordiam revertuntur. Quidam tamen sunt qui erubescunt confiteri peccata sua; quos Dominus erubescet in regno suo: timent fortasse ne sacerdotes detegant eorum iniquitates, aut ne ipsos in cordibus suis propter confessionem reputent viliores. Sane ibi trepidaverunt ubi non erat timor, secreta sua garrulis et infidelibus tota die committunt, et illos quos ordo, quos sacramentum facit Christi vicarios, erubescunt. Haec erubescentia non sanal sed inquinat: non justificat sed condemnat. Jus justificari habes hoc in potestate tua : dic tu iniquitates tuas ut justificeris. Verbum prophetae est Dixi, confitebor et renuisti. Rex. Video quandoque aliquem facere confessionem et poenitentiam recipere; postea vero gravius labitur et fuerunt novissima hominis ilhus pejora prioribus. Abbas. Fili, in isto et consimilibus deprehendere potes falsam confessionem et poenitentiam simulatam ; ut autem plenius intelligas de bono fructu poenitentise meis quaeso sermonibus, non solum aures corporis sed auditum cordis appone. Rex. Libenter audio et licet magna atque ardua negotia me expectunt, ego tamen admonitionibus tuis postponam. Abbas. Novisti, rex egregie, quod nos omnes in primis parentibus fuimus vulnerati : vulnera illa in baptismo sanata sunt, sed pcr insipientiam nostram cicatrices vulnerum illorum renovaverunt, superveniente putredine et corruptione peccati. Sicut David propheta dicit: Putruerunt et cor s. c. m. a. f. ins. m. Prima medicina fuit Baptismus, secunda est Poenitentia. De hac medicina dicit Salomon : Medicinam cavit Deus hominibus et stulti despiciunt eam : medicina Baptismi lenissima est, quia non exigit gemitum neque planctum. Baptismus enim est quasi quaedam pannorum levis ablutio. Sicut autem ferri rubigo non nisi cum igne et cum quadam malleatione deducitur, ita grave peccatum non nisi gravi poenitentia aboletur, violatio vero poenitentiae talis est ac si crus vel aliud membrorum prius fractum consolidetur, et ideo periculosius iterum frangitur secundo aut tertio quod prius fuit renovatum. Rex. Multi homines hujus temporis et maxime milites agere poenitentiam erubescunt coram aliis, quibusdam enim videtur quod hoc ex quadam hypocrisi aut ex cordis defectu et pusillanimitate procedat. Abbas. Heu mihi ! quam perniciosa et pessima est illis haec erubescentia, per quam amittitur et destruitur animae medicina. Summa est insania non erubescere de vulneribus et erubescere de vulnerum ligatura: vulnera nostra sunt sermones otiosi, detractores, verba dolosa, falsa proraissa, perjuria, maledicta, ira, invidia, odium, cupiditas, gulositas, avaritia, luxuria, superbia; vulnera etiam nostra sunt quod bonos viros offendimus, quod aliquando petentes a nobis graviter exasperamus, quod justitiam vendiramus et calumniatores recipimus et oppressores pauperum sustinemus, quod injustas preces frequenter audimus, quod nec ordinem ecclesiasticum nec religiosorum vitam debita et condigna reverentia honoramus, quod testamenta morientium, quod jura viventium, quod matrimonia virginum impendimus, quod desideramus mortem hominum, quod inter amicos seminamus discordias, quod res ecclesiasticas vel alio modo illicitas usurpamus: apponatur ergo medicina vulneribus nostris, ne, si putrescere permittantur, ea cum dolore maximo vel comburi oportat vel incidi. Petrus Blenensis, Dialogus Inter Regem Henricum II et Abbatem Bonaevallensem Source:  Migne PL 207.985b-987a

King: Many times I have tried in my prayer and necessities to have the grace of God but never do I know how to retain or guard what I have, and that I might be able to do this, father, I would eagerly hear from your holiness. Abbot: There are two different ways of possessing grace; one, to retain grace by a pure confession of the mouth and satisfactory works, wherein the sinner comes to the priestly representative of God and pours out his heart as water before the face of God, like a sheep before a shepherd, like a sick man before a physician, like a guilty man before a judge, by which accusation and condemnation of himself through confession, the judge of all, judging the sinner. receives him into his grace, embracing and kissing and distinuishing him with his own ring of love, for here indeed is the prodigal son, who having consumed his inheritance in luxurious living, unable to partake of the abundance of the swill of pigs, returned to his father, which father, you may see from afar, runs to his son and embraces him and falls upon his neck. 1 What do you think that wretched son thought while in servitude, while naked and afflicted, pondering in himself the depths of paternal piety? This sweetness all will experience who with a truthful heart turn in contrition to the Father of mercy. Certainly, however, there are those who are ashamed to confess their sins, and over them the Lord will ashamed in his kingdom. 2 Perhaps they fear lest the priests will disclose their iniquities, or that having confessed what is in their hearts they will be reputed vile. Certainly they have feared where there is no fear, 3 when every day they proclaim their secrets in chatter and breaches of trust, these who then blush before those of the order which the sacrament makes representatives of Christ. This shame does not heal but defiles, it does not justify but condemns. The right of justification you do have in your power: speak your iniquities that you be justified. The word of the prophet is: I said, I shall confess and you renewed. 4 King: Yet I see that after making confession and receiving penance, a man falls more heavily and the last state of the man is worse than the first. Abbot: O son, in this and similar things you may perceive false confession and dishonest penance, that however you have greater understanding of the fruit of pentience, I ask that you give to my own words not only your bodily ears but the hearing of your heart. King: Willingly I'll hear, and the great and weighty affairs that await me I will postpone for your instruction. Abbot: You know, admirable king, that we all were wounded in our first parents, and those wounds in baptism are healed, but by our foolishness the scabs of those wounds we renew again from which comes the putrescence and corruption of sin. As David the prophet says, 'My scabs have putrefied before the face of my unwisdom.' 5 The first medicine was baptism, the second is penance. Concerning this medicine Solomon says that God orders a medicine for men and fools despise it. The medicine of baptism is most gentle and neither groans nor weeping come from it. For basptism is as the light washing of cloth. But as rusted iron is not shaped without fire and a certain hammering, so grave sin is cleansed with heavy penance. However the violation of penance is such a thing as if a broken leg or some other limb were set badly, and therefore more dangerous it is when it is broken a second or third time than before it was reset. King: Many men of this time, especially in the army, are ashamed to do penance before others, which seems to spring from some hypocrisy, or defect of heart and timidity. Abbot: Alas, how perilous and most wretched are their blushes to them, by which the medicine of the soul is taken away from them and destroyed. It is the height of insanity not to blush over wounds and to be ashamed of the binding of wounds. Our wounds are profitless words, detraction, harmful speech, false candour, perjury, curses, anger, envy, hate, covertousness, gluttony, avarice, luxury, pride; and our wounds give offence to good men, that sometimes asking of us they are gravely exasperated that we would sell justice, and that we welcome caluminators and support the oppressors of the poor, that we frequently attend to unjust prayers, and we do not give the honour that is due and fitting to the religious and ecclesiastical life, that we would have profit from the wills of the dying, and the vows of the living and the marriages of the young, that we desire the death of men, that we sow discord among friends, that we usurp in this way or that the rights of the Church. Therefore this medicine is appointed for our wounds, lest, permitting them to become infected, these things to great grief we should burn up with or fall into. Peter of Blois, from a Dialogue Between King Henry the Second and the Abbot of Bonneval 1 Lk 15.11-32 2 Mk 8.38, Lk 9.26 3 Ps 13.5, 52.6  4 cf Ps 31.5 4 Ps 37.6

Repentance And Gratitude

Si tibi indulgentia Domini adcommodat, unde restituas quod amiseras, iterato beneficio gratus esto, necdum ampliato. Maius enim restituere quam dare, quoniam miserius est perdidisse quam omnino non accepisse. Verum non statim succidendus ac subruendus est animus desperatione, si secundae quis paenitentiae debitor fuerit. Pigeat sane peccare rursus, sed rursus paenitere non pigeat; pudeat iterum periclitari, sed iterum liberari neminem pudeat: iterandae valitudinis iteranda medicina est. Gratus in dominum extiteris, si quod tibi denuo offert, non recusaveris. Offendisti sed reconciliari adhuc potes: habes cui satisfacias et quidem volentem.  Id si dubitas, evolve quae spiritus ecclesiis dicat: desertam dilectionem Ephesiis inputat, stuprum et idolothytorum esum Thyatirenis exprobat, Sardos non plenorum operum incusat, Pergamenos docentes perversa reprehendit, Laudicenos divitiis fidentes obiurgat: et tamen omnes ad paenitentiam commonet, sub comminationibus quidem. Non comminaretur autem non paenitenti, si non ignosceret paenitenti, dubium, si non et alibi hanc clementiae suae profusionem demonstrasset: Non, ait, qui ceciderit, resurget et qui aversatus fuerit, convertetur? Ille est scilicet, ille qui misericordiam mavult quam sacrificia. Laetantur caeli et qui illic angeli paenitentia hominis; heus tu peccator, bono animo sis: vides ubi de tuo gaudeatur! Quid illa similitudinum dominicarum argumenta nobis volunt? Quod mulier dragmam perdit et requirit et repperit, amicas ad gaudium invitat, nonne restituti peccatoris exemplum est? Errat et una pastori ovicula, sed grex una carior non erat; una illa conquiritur, una pro omnibus desideratur, et tamen invenitur et humeris pastoris ipsius refertur: multum enim errando laboraverat. Illum etiam mitissimum patrem non tacebo qui prodigum filium revocat et post inopiam paenitentem libens suscipit, inmolans vitulum praeopimum convivio gaudium suum exornat: quidni? Filium enim invenerat quem amiserat, cariorem senserat quem lucri fecerat. Quis ille nobis intellegendus pater? Deus scilicet: tam pater nemo, tam pius nemo. Is ergo te filium suum, etsi acceptum ab eo prodegeris, etsi nudus redieris, recipiet quia redisti magisque de regressu tuo quam de alterius sobrietate laetabitur, sed si paeniteas ex animo, si famem tuam cum saturitate mercennariorum paternorum conpares, si porcos inmundum relinquas pecus, si patrem repetas vel offensum Deliqui dicens, pater, nec dignus ego iam vocari tuus. Tantum relevat confessio delictum quantum dissimulatio exaggerat; confessio enim satisfactionis consilium est, dissimulatio contumaciae.  Tertullianus, De Paenitentia, Caput VI-VII Source:  Migne PL 1.1241c-1243a

If the Lord's indulgence grants to you the means of restoring what you had lost, be thankful for the benefit renewed, not to say amplified. For to restore is greater than to give, as much as to have lost is more wretched than never to have received at all. Truly let not the spirit be immediately cut down and undermined by despair, if any incur the debt of second repentance. Certainly let it displease to sin again, but let it not to repent again; let it displease to imperil one's self again, but let it not shame anyone to be set free again; repeated sickness demands repeated medicine. You will show your gratitude to the Lord if what He offers to you again you do not refuse. You have offended, but you can yet be reconciled. You have Him whom you may satisfy and He is willing. If you doubt this, consider 'what the Spirit says to the churches.' He imputes to the Ephesians forsaken love; 1 reproaches the Thyatirenes with fornication and eating of things sacrificed to idols; 2 accuses the Sardians of works not full; 3 reproves the Pergamenes for teaching perverse things; 4 rebukes the Laodiceans for trusting in wealth; 5 and yet gives them all general warnings to repentance, under threat, it is true, but He would not threaten the unrepentant if He did not forgive the repentant, which would be doubtful if He had not elsewhere demonstrated this profusion of His clemency. Does He not say, 'He who has fallen shall rise again, and he who has been turned away shall be turned back?' 6 He it is, indeed, who would have mercy rather than sacrifices. 7 The heavens and the angels who are there rejoice at man's repentance. 8 Listen, sinner, and be encouraged. See where there is joy concerning you. What is it that the Lord's parables wish to persuade us? A woman has lost a drachma, and she seeks it and she finds it, and she invites her female friends to share her joy; is this not an example of a restored sinner? 9 One little ewe of the shepherd strays but the flock was not more dear than the one; that one is most diligently sought; that one is longed for instead of all, and when she is found, she is carried back on the shoulders of the shepherd himself, for she had exerted herself much in her straying. 10 That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home and willingly receives him repentant after his poverty, slaying his best fatted calf and adorning his joy with a banquet. Why not? He found the son he had lost, he had felt him dearer who he had regained. Who is that father to be understood by us to be? God, surely; no one is so truly a Father, no one so pious. He, then, will receive you back, His own son, even if you have wasted what you received from Him, even if you return naked, receiving you because have returned, and He will delight more over your return than over the sensible conduct of other, but only if you truly repent, if you compare your own hunger with the plenty of your Father's hired servants, if you leave behind the pigs, the unclean herd, if you again seek your Father, offended though He be, saying, 'I have sinned, nor am I now worthy to be called yours.' 11 As much as confession relieves sin, so much dissimulation increases it; for confession is counseled by the wish to make satisfaction, dissimulation by contumacy. Tertullian, from On  Repentance, Chapter 6-7 1 Apoc 2.4 2 Apoc 2.20 3 Apoc 3.2 4 Apoc 2. 14-15 5 Apoc 3.17 6 Jerem 8.4 7 Hosea 6.6 8 Lk 15.7 9 Lk 15.8-10 10 Lk 15.3-7 11 Lk 15.11-32

Sitting And Rising

Tu cognovisti sessionem meam et resurrectionem meam. Quid hic sessio? quid hic resurrectio? Qui sedet, humiliat se. Sedit ergo Dominus in passione, surrexit in resurrectione. Tu, inquit, hoc cognovisti: id est, tu voluisti, tu approbasti; secundum voluntatem tuam factum est. Si autem volueris accipere vocem capitis ex persona corporis, dicamus et nos: Tu cognovisti sessionem meam et resurrectionem meam. Sedet enim homo, quando humiliat se in poenitentia; surgit autem remissis peccatis, quando erigitur in spem vitae aeternae. Propterea et in alio psalmo dicitur: Surgite posteaquam sedistis, qui manducatis panem doloris. Panem doloris poenitentes manducant, qui cantant in alio psalmo, et dicunt: Factae sunt mihi lacrymae meae panis die ac nocte. Quid est ergo: Surgite posteaquam sedistis? Nolite exaltari, nisi humiliati fueritis. Multi enim volunt surgere, antequam sederint; volunt se iustos videri, antequam peccatores se esse confessi sint. Ergo si ex persona capitis nostri accipis, sic intellege: Tu cognovisti sessionem meam et resurrectionem meam, passionem meam et resurrectionem meam. Si ex persona corporis: Tu cognovisti sessionem meam et resurrectionem meam; coram oculis tuis et peccata confessus sum, et tua gratia iustificatus sum. Sanctus Augustinus Hipponensis, Enarratio in Psalmum CXXXVIII Source: Migne PL 37 1786

'You have known my sitting and my rising.' 1 What here is sitting, and what here is rising? He who sits, he humbles himself. The Lord then sat in His Passion, and He rose in His Resurrection. You, he says, have known this; that is, You have willed, You have approved; according to which Your will was done. But if one wishes to refer the words of the Head to the person of the Body: a man then sits when he humbles himself in penitence, and he rises up when his sins are forgiven, when he is lifted up to hope of everlasting life. Therefore it is said in another Psalm, 'You rise up after sitting who eat the bread of grief,' 2 They who are penitent eat the bread of grief, who sing in another Psalm and say, 'They were made for me my tears bread day and night.' 3 What is this, then, 'You rise up after sitting'? Not to exalt unless you have been humbled. Many wish to rise before they have been seated; they wish to be seen to be righteous before they have confessed that they are sinners. So if you would receive this passage of our Head, so understand, 'You have known my sitting and my rising,' as my Passion and Resurrection, and if you would receive 'You have known my sitting and rising' of the Body, understand: before your eyes I have confessed my sins, and by your grace I have been justified. Saint Augustine of Hippo, Enarrations on the Psalms from Psalm 138 1 Ps 138.2 2 Ps 126.2 3 Ps 41.4

Times Of Forgiveness

Multiplex misericordia Dei ita lapsibus subvenit humanis, ut non solum per baptismi gratiam, sed etiam per poenitentiae medicinam spes vitae reparetur aeternae, ut qui regenerationis dona violassent, propio se judicio condemnantes, ad remissionem criminum pervenirent: sic divinae bonitatis praesidiis ordinatis, ut indulgentia Dei nisi supplicationibus sacerdotum nequeat obtineri. Mediator enim Dei et hominum homo Christus Jesus hanc praepositis Ecclesiae tradidit potestatem, ut et confitentibus actionem poeniteniae darent, et eosdem salubri satisfactione purgatos, ad communionem sacramentorum per januam reconciliationis admitterent. Cui utique operi incessabiliter ipse Salvator intervenit, nec umquam ab his abest quae ministris suis exsequenda commisit, dicens, Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi: ut si quid per servitutem nostram bono ordine et gratulando impletur effectu, non ambigamus per Spiritum sanctum fuisse donatum. Si autem aliquis eorum pro quibus Domino supplicamus, quocumque interceptus obstaculo, munere indulgentiae praesentis exciderit, et priusquam ad constituta remedia perveniat, temporalem vitam humana conditione finierit, quod manens in corpore non recepit, consequi exutus carne non poterit. Nec necesse est nos eorum qui sic obierint merita actusque discutere, cum Dominus Deus noster, cujus judicia nequent comprehendi, quod sacerdotale ministerium implere non potuit, suae justitiae reservaverit: ita potestatem suam timeri volens, ut hic terror omnibus prosit, et quod quibusdam tepidis aut negligentibus accidit, nemo non metuat. Multum enim utile ac necessarium est ut peccatorum reatus ante ultimum diem sacerdotali supplicatione solvatur. His autem qui in tempore necessitatis et in periculi urgentis instania praesidium poenitentiae et mox reconciliationis implorant, nec satisfactio interdicenda est, nec reconciliatio deneganda: quia misericordiae Dei nec mensuras possumus penere, nec tempora definire, apud qum nullas patitur vaniae moras vera conversio, dicente Spiritu Dei per prophetam: Cum conversus ingemueris, tunc salvus eris. Et alibi: Dic tu iniquitates tuas prior, ut justificeris. Et iterum: Quia apud Dominum misericordia est, et coposia apud eum redemptio. In dispensandis itaque Dei donis non debemus esse difficles, nec accusantium se lacrymas gemitusque negligere, cum ipsam poenitendi affectionem ex Dei credamus inspiratione conceptam, dicente Apostolo: Ne forte det illis Deus poenitentiam, ut resipiscant a diaboli laquies, a quo captivi tenentur ad ipsius voluntatem. Unde oportet unumquemque Christianum conscientiae suae habere judicium, ne converti ad Deum de die in diem differat, nec satisfactionis sibi tempus in fine vitae suae constituat: quia periculose hac se conditione fragilitas et ignorantia humana concludit, ut ad paucaruum horarum se reservet incertum; et cum possit pleniore satisfactione indulgentiam promereri, illius temporis angustias eligat, quo vix inveniat spatium vel confessio poenitentis, vel reconciliatio sacerdotis. Verum, ut dixi, etiam talium necessitati ita auxiliandum est, ut et actio illis poenitentiae, et communionis gratia, si eam, etiam amisso vocis officio, per indicia integri sensus postulant, non negetur. At si aliqua vi aegritudinis ita fuerint aggravati, ut quod paulo ante poscebant, sub praesentia sacerdotis significare non valeant, testimonia eis fidelium circumstantium prodesse debebunt, ut simul et poenitentiae et reconciliationis beneficium consequantur; servata tamen regula canonum paternorum circa eorum personas qui in Deum a fide discedendo peccarunt. Sanctus Leo Magnus, Epistula CVIII, Ad Theodorum Forojuliensem Episcopum

The manifold mercy of God so helps folk in their falls that not only by the grace of baptism but also by the medicine of penitence is the hope of eternal life repaired, that they who have violated the gifts of regeneration, in their own judgment condemning themselves, may come to forgiveness of their errors, the provisions of the Divine Goodness having ordained that God's indulgence cannot be obtained without the supplications of priests. For the Mediator between God and men, the Man Christ Jesus, has given this power to those that are set over the Church, that they should both grant a course of penitence to those who confess, and, when they are cleansed by salutary correction, admit them through the door of reconciliation to communion in the sacraments. In which work assuredly the Saviour Himself unceasingly takes part and is never apart from those things which He has committed to his ministers to perform, saying: 'Behold, I am with you all the days even to the end of the age,' 1 so that whatever is accomplished through our service in good order and with satisfactory effects we doubt not that it has been given through the Holy Spirit. But if any one of those for whom we pray to God be prevented by some obstacle and he be cut off from the gift of immediate absolution, and before he come to the remedies appointed, the time of his life in human state is brought to an end, that which he did not receive while in the body he will not be able to obtain stripped of the flesh. And there is no need for us to weigh the merits and acts of those who have thus died, when the Lord our God, whose judgments cannot be comprehended, has reserved for His own judgement that which our priestly ministry could not fulfill, for He wishes His power to be so feared that this fear may benefit all, that all we be in fear of what happens to the tepid or negligent. It is most useful and essential that the guilt of sins should be loosed by priestly supplication before the last day of life. And yet to those in the time of their need and in pressing danger who implore the aid of penitence and then reconciliation, neither amendment nor reconciliation must be forbidden, because we cannot place limits on God's mercy nor set times for Him with whom true conversion suffers no delay of forgiveness, as the spirit God says by the Prophet, 'When you have turned and lamented, then will you be saved.' 2 And elsewhere, 'Tell your iniquities beforehand, that you may be justified.' 3 And again, 'For with the Lord there is mercy, and with Him is plenteous redemption.' 4  And so in dispensing God's gifts we must not be severe, nor neglect the tears and groans of those who accuse themselves, when we believe the very affection of penitence is inspired by God, as the Apostle says, 'Lest perhaps God will give them repentance that they may save themselves from devil's snares, by whom they are held captive at his will.'  5  Hazardous as deathbed repentance is, the grace of absolution must not be refused even when it can be asked for only by signs. Hence it befits each one to attend to the judgment of his own Christian conscience, lest he defers the day of conversion to God and fix the time  at the end of his life, for it is very dangerous for human frailty and ignorance to enclose itself in  the uncertainty of a few hours and instead of gaining indulgence by fuller amendment to choose the narrow limits of that time when scarcely space is found for the penitent's confession or the priest's absolution. But truly, as I said, even such folk's needs must be so assisted that the act of penitence and the grace of communion be not denied them, even if they demand it when their voice is lost by the signs of an undamaged intellect. And if they are so distressed by the force of of their sickness that they cannot signify in the priest's presence what they had just been asking for, the testimony of the faithful standing near must be theirs that they may obtain the benefit of penitence and reconciliation simultaneously, insofar as the regulations of the canons of the Fathers are observed concerning those who have sinned against God by forsaking the faith. Pope Leo the Great, from Letter 108, to Theodore, bishop of Forum Julii 1 Mt 28:20 2 Is 30.15 LXX  3 Is 43.26, LXX  4 Ps 129.7  5 Tim 2:25-26

Righteousness and Error

Justitia justi non liberabit eum in quacumque die peccaverit: et iniquitas iniqui non nocebit ei, quacumque die conversus fuerit.   Unumquemque judicat Deus sicut invenerit. Nec praeterita considerat, sed praesentia: si tamen vetera crimina, novella conversione mutentur. Septies cadit justus, et resurgit. Si cadit, quomodo justus, si justus quomodo cadit? Sed justi vocabulum non amittit, qui per poenitentiam semper resurgit. Et non solum septies, sed septuagies septies delinquenti, si convertatur ad poenitentiam, peccata donantur. Cui plus dimittitur, plus diligit. Meretrix lacrymis pedes Salvatoris lavat, et crine detergit: et in typum Ecclesiae de gentibus congregatae meretur audire: Dimittuntur tibi peccata tua Pharisaei justitia perit superbia, et publicani humilitas confessione salvatur. Sanctus Hieronymus, ex Epistula CXXII Ad Rusticum

'The righteousness of the righteous will not free him on the day that he sins and the wickedness of the wicked will not harm him on the day he is converted.' 1 The Lord judges every man as He finds him. He does not consider the past but the present. If there are old crimes, new conversion removes them. 'A righteous man falls seven times and rises.' 2 If he falls, how is he righteous? If righteous, how does he fall? He does not lose the name of righteous who always rises by penance. And not only seven times, but seventy times seven for the one who errs, if he turns to penance. 3 To whom much is forgiven, he loves the more. 4 The harlot washed the Saviour's feet with tears and wiped them with her hair, and this type of the Church gathered from the Gentiles was made worthy to hear, 'Your sins are forgiven.' 5 The righteousness of the Pharisee perished in pride, and the humility of the publican in confession gained salvation. 6 St Jerome, from Letter 122, To Rusticus 1 Ezek 33.2 2 Prov 24.16 3 Mt 18, 21-22 4 Lk 7.47 5 Luke 7:48 6 Lk 18.14

Mercy and Eternity

Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι ἀγαθός ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ ̓ Επεὶ ἀγαθὸς ων ὁ θεὸς βούλεται τὴν μετάνοιαν τοῦ ἁμαρτωλοῦ η τὸν θάνατον αὐτοῦ, οσοι ὑπεύθυνοι ἁμαρτίας ἐστέ, τὴν ἐκ μετανοίας ἐξομολόγησιν ἐπ' αὐτῷ ποιούμενοι εξετε αὐτὸν ἀφιέντα τὰ ὑπὲρ ων ἐξομολογεῖσθε. τὸ γὰρ ελεος αὐτοῦ ἀχώριστον αὐτοῦ τυγχάνον εἰς τὸν αἰῶνα ειη, ἐπείπερ καὶ ην ἀεί, ἐλεοῦντος αὐτοῦ οὐ νῦν πρότερον ἀλλὰ καὶ πάλαι ανωθεν, ἐξομολογουμένων αὐτῷ πάντων τῶν πεῖραν ἐχόντων τῆς ἀγαθότητος αὐτοῦ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΡΙΖ'

'Confess to the Lord, for His mercy is forever.' 1 Since God is good He wishes for the repentance of the sinner rather than his death, and so being aware of sins and repenting the doing of them in confession, one shall receive forgiveness on account of confession. For His mercy, which cannot be separated from Him, remains for ever and it always was; now is not the first time, but from of old all confess to him who have knowledge of His goodness. Didymus the Blind, Commentary on the Psalms, from Psalm 117 1 Ps 117.1

Forgiving a Son

Neque enim Apostolus contra evidentem Christi doctrinam veniret, qui de peccatore poenitentiam agente comparationem posuit eo quod peregre profectus acceptam a patre omnem substantiam devoraverit vivendo luxuriose, et postea panem patris desideraverit, cum vesceretur siliquis; et meruit stolam, annuum, calceamentum, immolationem quoque vituli, quae speciem habet passionis Dominicae, per quam coeleste sacramentum nobis donatur. Bene dicitur quia peregre profectus est, qui erat a sacris altaribus separatus; hoc est enim ab Jerusalem illa quae in coelo est, civico quodam et domestico sanctorum separari domicilo. Unde et apostolus ait: Ergo jam non estis advenae atque peregrini, sed cives sanctorum et domestici Dei. Et consumpsit, inquit, substantiam suam. Merito consumpsit eam, cujus fides in operibus claudicabat: Fides, enim, eorum quae sperantur, substantia est, rerum argumentum non apparentium. Et bona substantia fides, in quae spei est nostrae patrimonium. Nec mirum si fame peribat, qui divino alimento egebat; cujus desiderio compulsus: Surgam, inquit, et ibo ad patrem meum, et dicam illi: Pater, peccavi in coelum, et coram te. Nonne advertitis id evidenter nobis expositum, quod emerendi gratia sacramenti ad precandum impellimur; et hoc auferre vultis, propter quod agitur poenitentia? Tolle gubernatori perveniendi spem, et in mediis fluctibus incertus errabit. Tolle luctatori coronam, lentus jacebit in stadio. Tolle piscatori capiendi efficaciam, desinit jactare retia. Quomodo ergo potest qui famen patitur animae suae, studiosius Deum percari, si sacram desperet alimoniam? Paccavi, inquit, in coelum et coram te. Fatetur utique peccatum ad mortem, ne quem vos agentem cujuslibet criminis poenitentiam jure excludi putaretis; quando is qui in coelum peccavit, vel in regnum coeleste, vel in animam suam, quod est peccatum ad mortem; et peccavit coram Deo, cui soli dicitur: Tibi soli peccavi et malum coram te feci. Tam cito veniam meretur, ut venienti et adhuc longe posito occurrat pater, osculum tribuat, quod insigne est sacrae pacis: stolam proferri jubeat, quae vestis est nuptialis, quam si quis non habuerit, a convivio nuptiali excluditur: det annulum in manu ejus, quod est fidei pignus, et sancti spiritus signaculum: calceamenta deferri praecipiat; celebraturus enim pascha Domini, epulaturus agnum, tectum debet adversus omnes incursus bestiarum spiritalium, morsusque serpentis habere vestigium: vitulum praecipiat occidi; quia Pascha nostrum immolatus est Christus . Etenim quotiescumque sanguinem Domini sumimus, mortem Domini annuntiamus. Sicut ergo semel pro omnibus immolatus est, ita quotiescumque peccata donantur, corporis ejus sacramentum sumimus, ut per sanguinem ejus fiat peccatorum remissio. Ergo evidentissime Domini praedicatione mandatum est etiam gravissimi criminis reis, si ex toto corde, et manifesta confessione peccati poenitentiam gerant, sacramenti coelestis refundendam gratiam. Sanctus Ambrosius Mediolanensis, De Paenitentia, Liber II, Cap III

And nor does the Apostle set himself against the plain teaching of Christ, who concerning the repentance of sin gave as a comparison one who having received all his inheritance from his father went off and consumed it in luxurious living and later when feeding on husks longed for his father's bread, and then was worthy of the robe and the ring and the shoes and the slaying of the calf, 1 which has a likeness of the passion of the Lord, by which the heavenly sacrament is given to us. Well is it said that he went abroad of him who is separated from the sacred altar, for this is to be separated  from that Jerusalem which is in heaven, from the citizenship and home of the saints, for which reason the Apostle says: 'Therefore now you are not strangers and foreigners, but citizens with the saints and of the household of God.' 2 And it is said that he wasted his inheritance. And certainly he does consume it whose faith limps in works. For, 'faith is the substance of things hoped for, the evidence of things not seen.' 3 And faith is a good substance, the inheritance of our hope. And no wonder that he was dying of hunger, he who lacked Divine nourishment, and driven by desire for it said, 'I will arise and go to my father, and I shall say to him: Father, I have sinned against heaven and before you.' Do you not note that it is plainly revealed to us that we are urged to pray for the sake of earning the sacrament, and do you wish to bear off that for the sake of which penance is done? Take from the pilot the hope of arrival, and in the midst of the waves he will wander uncertainly. Take away the crown from him who struggles, and slowly he will sink down into the dust. Take from the fisherman the ability of catching fish, and he will no more cast out the nets. How, then, can he who suffers hunger in his soul pray more fervently to God, if he despair of the sacred food? 'I have sinned,' he says, 'against heaven, and before you.' He confesses what is certainly a sin to death, lest you think that any one doing penance is rightly excluded; for he who has sinned against heaven has sinned either against the kingdom of heaven, or against his own soul, which is a sin to death, and he has sinned before God, to whom alone it is said: 'Against You only have I sinned, and done evil before You.' 4 So quickly does he gain forgiveness, that, as he is coming, and is still a great way off, his father comes to him, gives him a kiss, which is the sign of sacred peace, orders the robe to be brought out, which is the wedding garment, which if any one does not have he shall be excluded from the wedding feast, 5 places the ring on his hand, which is the pledge of faith and the seal of the Holy Spirit, commands the shoes to be brought out, 6 for he who is about to celebrate the Lord's Passover, that is, about to feast on the Lamb, should  have for feet a covering against all attacks of spiritual wild beasts and the bite of the serpent, and orders the calf slain, for 'Christ our Passover has been sacrificed.' 7 For as often as we receive the Blood of the Lord, we proclaim the death of the Lord. 8 As, then, He was slain once for all, so whenever forgiveness of sins is granted, we receive the Sacrament of His Body, that through His Blood there may be remission of sins. Therefore most evidently are we commanded by the preaching of the Lord that on those guilty even of the greatest sins, if they with open confession bear the penance due to their sin, we confer again the grace of the heavenly sacrament. Saint Ambrose, On Repentance, Book 2, Ch. 3 1 Lk 15. 13 2 Eph 2:19  3 Heb 11:1  4 Ps 50.6  5 Lk 14.7-14] 6 Exodus 12:11 7 1 Cor 5:7 8 1 Cor 11:26

The Spirit of Confession

Ne proicias me a facie tua.  Averte faciem tuam a peccatis meis: et ne proicias me a facie tua. Cuius faciem timet, ipsius faciem invocat. Ne proicias me a facie tua: et spiritum sanctum tuum ne auferas a me. Est enim spiritus sanctus in confitente. Iam ad donum Spiritus sancti pertinet, quia tibi displicet quod fecisti. Immundo spiritui peccata placent, sancto displicent. Quamvis ergo adhuc veniam depreceris, tamen ex alia parte quia tibi displicet malum quod commisisti, Deo coniungeris: hoc enim et tibi displicet, quod et illi. Iam duo estis ad expugnandam febrem tuam, tu et medicus. Quia ergo non potest esse confessio peccati et punitio peccati in homine a seipso; cum quisque sibi irascitur et sibi displicet, sine dono Spiritus sancti non est. Nec ait, spiritum sanctum tuum da mihi, sed, ne auferas a me. Sanctus Augustinus Hipponensi, Enarratio in Psalmum L

'Do not cast me forth from Your face'  1 'Turn away Your face from my sins',2 and 'Cast me not forth from Your face.' The face of the One he fears, upon the same face he calls. 'Do not cast me forth from Your face, and Your Holy Spirit take not away from me.' 1 For the Holy Spirit is in the one who confesses. Even now to the gift of the Holy Spirit it belongs, that what you have done displeases you. Sins are pleasing to the unclean spirit, the Holy One they displease. Although there you may still implore pardon, yet on the other part because the evil thing that you have done displeases you, you are joined to God, for that which displeases you, displeases Him. Now, you are two to assail your fever, you and the Physician. For the reason that there cannot be confession of sin and punishment of sin in a man of himself; when someone is angry with himself and displeasing to himself, then it is not without the gift of the Holy Spirit. He does he say, 'Give me your Holy Spirit'  but 'Do not take it not away from me.' 1 Saint Augustine of Hippo, Commentary on Psalm 50 1 Ps 50.13 2 Ps 50.11

Gifts of the Holy Spirit

Sicut ergo detestamur Arianos, qui inter Patrem et Filium aliquam volunt esse distantiam, ita etiam Macedonianos pariter detestamur, qui licet Patri et Filio tribuant aequalitatem, Spiritum tamen sanctum inferioris putant esse naturae: non considerantes eam blasphemiam se incidere, quae neque in praesenti saeculo, neque in futuro sit remittenda judicio, dicente Domino: Quicumque dixerit verbum contra Filium Hominis, remittetur ei; qui autem dixerit contra Spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in futuro. Permanens itaque in hac impietate sine venia est, quia exclusit eum a se per quem poterat confiteri; nec umquam perveniet ad indulgentiae remedium, qui patrocinaturum sibi non habet advocatum. Ab ipso enim est invocatio Patris, ab ipso sunt lacrymae poenitentium, ab ipso sunt gemitus supplicantium; et nemo potest dicere Dominum Jesum, nisi in Spiritu sancto; cujus aequalem cum Patre et Filio omnipotentiam, unamque Deitatem evidentissime praedicat Apostolus, dicens: Divisiones quidem gratiarum sunt, idem autem Spiritus. Et divisiones ministrationum sunt, idem autem Dominus. Et divisiones operationum sunt, idem vero Deus, qui operatur omnia in omnibus. His, dilectissimi, aliisque documentis, quibus innumerabiliter divinorum eloquiorum conuscat auctoritas, ad venerationem Pentecostes unanimiter incitemur, exsultantes in honorem sancti Spiritus, per quem omnis Ecclesia catholica sanctificatur, omnis anima rationalis imbuitur; qui inspirator fidei, doctor scientiae, fons dilectionis, signaculum castitatis, et totius est causa virtutis. Gaudeant fidelium mentes, quod in toto mundo unus Deus, Pater, et Filius, et Spiritus sanctus, omnium linguarum confessione laudatur; quodque illa significatio, quae in specie ignis apparuit, et opere perseverat et munere. Ipse enim Spiritus veritatis facit domum gloriae suae luminis sui nitore fulgere, et in templo suo nec tenebrosum aliquid vult esse, nec tepidum. Sanctus Leo Magnus, Sermo LXXV

As therefore we detest the Arians, who wish there to be a difference between the Father and the Son, so also we detest the Macedonians, who, although they grant equality to the Father and the Son, yet think the Holy Spirit to be of a lower nature, not considering that they fall into that blasphemy which is not to be forgiven either in the present age or in the future judgment, for as the Lord says: 'Whoever shall have spoken a word against the Son of Man, it shall be forgiven him, but he who shall have spoken against the Holy Spirit, it shall not be forgiven him, not in this age, nor in the age to come.' 1 And so to persist in this impiety is unforgivable, because it severs a man from Him by Whom he could confess, nor will he ever have the remedy of pardon who has no Advocate to plead for him. For from Him is the invocation of the Father, from Him the tears of penitents, from Him the groans of suppliants, 'and no one can call Jesus the Lord save in the Holy Spirit,' 2 whose equal omnipotence with the Father and the Son and one Deity, the Apostle most clearly proclaims, saying, 'There are divisions of graces but the same Spirit. And the divisions of ministries but the same Lord. And there are divisions of operations but the same God, Who works all things in all.' 3 By these and other proofs, by which the authority of the Divine words are set ablaze, let us with one mind be incited to reverence of the Pentecost, exulting in honour of the Holy Spirit, through Whom the whole Catholic Church is sanctified, and every rational soul imbued, He who is Inspirer of the Faith, Teacher of Knowledge, Fount of Love, Seal of Chastity, and Cause of all Virtue. Let the minds of the faithful rejoice, that throughout the world One God, Father, Son, and Holy Spirit, is praised by the confession of all tongues, and that the sign which appeared in the likeness of fire persists in His work and gift. For the Spirit of Truth Himself makes the house of His glory shine with the brightness of His light, and in His temple He will have nothing dark nor lukewarm . Pope Leo the Great, Sermon 75 1 Mt 12:32 2 1 Cor 12:3-6 3 1 Cor 12:3-6

Adhering to the Dust

Ἐκολλήθη τῷ ἐδάφει ἡ ψυχή μου, λέγων ὁ Ψαλμῳδὸς, πρῶτον μὲν τῆν πρὸς τὸ σῶμα αὐτῆς κοινωνίαν δηλεῖ, ἐκ τοῦ ἐδάφους οὔσης τοῦ χοός· ἔπειτα καὶ τὴν ἐκούσιον ταπείνωσιν ἑαυτοῦ, ἥν ἐφ' οἶς ἥμαρτεν, ἐπεδείξατο· ζῆσαι δι' αὐτῆς κατὰ τὸν λόγον τοῦ Θεοῦ προσδοκήσας τὸν ταπεινοῦντα ἑαυτὸν ἀνυψοῦντος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΤΕ' , Εὐτονιῳ

My soul adheres to the dust,1 the Psalmist says, first referring to the body we share, which is from the dust of the earth, and then next to the humility of his own will, which having sinned exposes itself, seeking that by this it live on through the word of God, which it expects to lift up the humble . Saint Isidore of Pelusium, Book 1, Letter 305, To Eutonius 1 Ps 119. 25

Sin and Judgement

Et dixisti: Absque peccato et innocens ego sum: et propterea avertatur furor tuus a me. Ecce ego judicio contendam tecum, eo quod dixeris, Non peccari: quam vilis es facta nimis (sive quomodo contempsisti nimis) iterans vias tuas. His utendum est adversus eos qui nolunt sua peccata cognoscere: sed in tempore afflictionis et angustiae dicunt se injuste sustinere quae sustinent: magisque provocant iram Dei, dum alterum, majusque peccatum sit, non lugere quod fecerint, sed vanas excusationes obtendere peccatorum. 'Judicio,' inquit, 'contendam tecum pro eo quod dixeris, Non peccavi.' quasi majus quippiam sit hoc peccatum, aliud habere in conscientia, aliud in sermone proferre. Audiat nova ex veteri haeresis, iram Dei esse vel maximam, nolle peccatum confiteri humiliter, sed impudenter jactare justitiam Sanctus Hieronymus, Commentariorum In Jeremiam Propheta

And you say 'Without sin and innocent I am and so let your anger turn from me.' Behold I  shall bring judgement upon you because you have said, 'I am without sin,' for vilely you have acted (or you have been contemptible) repeating your ways.  These things should be used against those who are unwilling to acknowledge their sins but rather in times of affliction and anguish say that they are suffering unjustly what they suffer, and because of this they provoke more the anger of God, since it is another and greater sin for them to not mourn over what they have done and instead to cling to vain excuses for their sins. 'I shall bring  judgement upon you because you have said, 'I am without sin,' as if this sin were worse, to have something in one's conscience and to say something else with one's words. Let the new heresy learn from the old: the anger of God is even greater when a man is unwilling to confess his sin humbly but instead impudently boasts that he is righteous. Saint Jerome, Commentary on Jeremiah

Be Confident

Εἶπε πάλιν· Εἰ δυνατὸν, ὅσα Βήματα Βάλλει ὁ μοναχὸς, ἢ ὅσας σταγόνας πίνει εἰς τὸ κελλίον αὐτοῦ, οφείλει θαρρεῖν τοῖς γέρουσιν, εἰ ἄρα οὐ πταίει ἐν αὐτοῖς.  Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Again Father Anthony said, 'If possible, whenever a monk moves a step or drinks a drop in his cell, he should be confident to go to his elders, lest he insult them.' Sayings of the Fathers, Palladius of Galatia

The First Confession

Ἤμαρτεν δ' Ἀδὰμ τὴν ἀμαρτίαν τὴν πρώτην, καὶ μετὰ τὴν ἀμαρτίαν εὐθέως ἐκρύπτετο· εἰ δὲ μὴ ᾔδει κακόν τι ἐργασάμενος, τίνος ἤνεκεν ἐκρύπτετο; Οὑδε γὰρ γράμματα ἦν, οὐ νόμος, οὐ Μωσῆς· πόθεν οὖν ἔγνω τὴν ἁμαρτίαν καὶ κρύπτεται; Καὶ οὐ κρύπτεται μόνον, ἀλλὰ καὶ ἐγκαλοὺμενος, ἐφ᾽ ἕτερον πειρᾶται μετατιθέναι τὴν αἰτίαν, λὲγων· Ἡ γυνὴ ἢν ἔδωκας μοι, αὔτη ἔδωκέ μοι ἐκ τοῦ ξύλου, καὶ ἔφαγον· κὰκείνη πάλιν ἐφ᾽ ἔτερον μετάγει τὸ ἔγκλημα, τὸν ὄφιν. Και ὅρα Θεοῦ σοφίαν· ειπόντος γὰρ τοῦ Ἀδὰμ, ὅτι Ἤκουσα τῆς φωνῆς σου καὶ ἐφοβήθην, ὁτι γυμνός εἰμι καὶ ἐκρυβην, οὐκ ἤλεγξεν εὐθέως ὁ θεος τὸ γεγονὸς, οὐδε εἶπε· Διὰ τὶ γὰρ ἒφαγες ἀπὸ τοῦ ξύλου; ἀλλὰ πῶς; Τίς σοι ἀνήγγειλε, φησὶν, ὅτι γυμνος εἶ, εἰ μὴ ἀπὸ τοῦ ξύλον οὖ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾽ αὐτοῦ ἔφαγες; Οὔτε ἐσίγησεν, οὔτε φανερῶς αὐτὸν ἤλεγξεν· οὐκ ἐσίγησε μὲν, ἴνα αὐτὸν ἐκκαλέσηται πρὸς ὁμολογίαν τῆς ἁμαρτίας· οὐκ ἤλεγχε δὲ φανερῶς, ἵνα μὴ αὐτοῦ τὸ πᾶν γένεται, κὰκεῖνος ἓρημος εἴη τῆς ἀπὸ τῆς ἐξομολογήσεως γινομένος συγγνώμης ἡμιν.  Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Τους Ἀνδριαντας Ὁμῖλία,

Adam sinned the first sin, and after the sin immediately he hid; but if he had not known he had been doing some wrong, why did he hide? For then there were neither letters, nor law, nor Moses; whence then does he recognise the sin and hide? And not only does he hide, but when called to account, he tries to attribute the cause to another, saying, 'The woman You gave me, she gave me of the tree, and I ate.'1 And again the woman transfers the accusation to another, the serpent. And see the wisdom of God; for when Adam said, ' Hearing Your voice I was afraid, for I am naked, and I hid,'2 God does not at once convict him of that done, nor say, 'Why did you eat of the tree?' But how? 'Who told you," He asks, 'that you are naked, unless of that Tree of which alone I commanded you not to eat you have eaten?'3 He did not keep silence, nor did He openly convict him. He did not keep silence, that He might call him forth to the confession of his crime. He did not convict him openly, lest all might come from Himself, and the man should be deprived of that pardon which is given to us from confession. Saint John Chrysostom, On the Statues 1 Gen 3.12 2 Gen 3.10  3 Gen 3.11