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CHAPTER 111
CONFESSION AND PENANCE
AMONG those without experience of it, the idea is
sometimes held that confession encourages people to take sin too
easily. ‘One has only to go to confession and then one can begin
all over again.’ Nothing could be more erroneous. In itself, |
confession is painful, and it should be so. Moreover, the |
a
spiritual adviser who feels his responsibility does not neglect to |
give the person who confesses certain exercises. The Oxford !
Group Movement requires its adherents to make ‘reparation’;
that is, an ordinary, honest settlement of neglected obligations.
It is believed, and with warrant, that whether one is religious
or not a settlement should be made for offences against
another.
Reparation can, in this way, sometimes serve as a penance,
becoming an expression of the penitent’s desire really to make
amends for his failures. The question arises whether this should
be the only form of penance.
It was the opinion of the Ancient Church that the spiritual
adviser could prescribe certain definite penances other
than acts of reparation. Here great care must be observed
not to come into conflict with the fundamentals of the
evangelical faith. The forgiveness of sins cannot be bought.
Penance is not to be thought of as a payment, but it can
be a wholesome spiritual exercise for a person who has made
confession.
In the Primitive Church a special penance was enjoined for
a person who had been dismissed from Church fellowship and
desired to be readmitted. During times of persecution it
happened that some members, in fear of suffering and death,
fell from the faith. When the persecutions ceased they wished
to rejoin the fellowship of the Church. They were required to
make penance as an outward sign and confirmation of the
repentance they felt. Its purpose was the reconciliation of the
transgressor with the Church. It had nothing to do with the
conditions of divine forgiveness. The Fathers of the Primitive
Church declare very emphatically that the Church can forgive
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