Reconciliation of a Penitent

‘The ministry of reconciliation, which has been committed by Christ to his Church, is exercised through the care each Christian has for others, through the common prayer of Christians assembled for public worship, and through the priesthood of the Church and its ministers declaring absolution.’ (BCP p. 446)

Reconciliation is at the heart of the mission of the Church: we are called to restore all people to unity with God and each other in Christ. This we do as we gather for worship, proclaim the Gospel, and strive for justice and peace. We cannot, though, be about the work of reconciliation in the world without acknowledging our own brokenness and need of healing. The Baptismal Covenant bids us to persevere in resisting evil, and when we do sin, to repent and turn again to God.

Both the invitation to the observance of a holy Lent in the Ash Wednesday service (BCP p. 265) and the Exhortation for preparation of the Holy Eucharist (BCP p. 316) call us to times of self-examination and repentance; as is pointed out, this is particularly appropriate during Lent. While the general confession we say in corporate worship verbalizes this private, personal examination, the Church recognizes the occasional need for private confession. As the Exhortation offers, ‘And if, in your preparation, you need help and counsel, then go and open your grief to a discreet and understanding priest, and confess your sins, that you may receive the benefit of absolution, and spiritual counsel and advice; to the removal of scruple and doubt, the assurance of pardon, and the strengthening of your faith.’ (BCP p. 317) Hence, the current Prayer Book is the first American book to offer forms for the reconciliation of a penitent.

As described in previous Rubrics Expanded articles, the early church had formal acts both for the excommunication and restoration of persons whose sins were a cause of scandal to the church. These acts included the excommunication or imposition of penance, acts of penitence on the part of the sinner, dismissal from the community, and then absolution or reinstatement. Gradually this public penitence was related to Lent and eventually the practice of putting on ashes and confession became the practice of the entire church.

Private confession originally developed within the Celtic church. Public penance was assigned for sins which brought scandal to the church; private penance was expected for matters of conscience which might be known to the offender and to God alone. While public penance largely disappeared after the eleventh century, private penance continued to be practiced and its form evolved. By the late middle ages, the order of the three stages (confession, acts of penitence, and reconciliation) had changed: first one confessed, then was reconciled, and then performed acts of penitence. Early on, lay monks could hear confessions; by the fourteenth century, priests along could be confessors. It was during this period that private confession became a requirement prior to communion.

While the early Prayer Books did not contain a form for private penance, they did make provision for non-compulsory private confession in the instructions of the Exhortation and in the rubrics within the rite for the visitation of the sick; all subsequent Prayer Books have retained such language. Recent revisions of various Anglican Prayer Books have contained a form for private confession; these are normally modeled on forms from the Roman rite.

Our present Book provides two forms; they begin on page 447 if you would like to read them. The first is briefer and more direct; the second is a much fuller rite which is particularly appropriate when a person has returned to the Christian faith or is at a crisis point in life. As the rubrics Concerning the Service point out, reconciliation is available for all who desire it and is not restricted to times of illness; it remains non-compulsory. This Anglican attitude has been summarized as ‘All may; some should; none must.’

While anyone may hear a confession, it is to be understood that only a priest or bishop may pronounce absolution. In the case when a lay person is the confessor, a declaration of forgiveness is provided. The content of a confession is strictly confidential and under no circumstances may be broken by the confessor.

If during this Lenten season, or at any other time, your self-examination leads you to desire a private confession and to seek counsel and encouragement, you may make an appointment with any priest and request that your confession be heard.