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I.

(Such as have lapsed, cap. vii. p. 660.)

The penitential system of the Primitive days, referred to in our author, began to be changed when less public confessions were authorized, on account of the scandals which publicity generated. Changes were as follows:

1. A grave presbyter was appointed to receive and examine voluntary penitents as the Penitentiary of a diocese, and to suspend or reconcile them with due solemnities—circa a.d. 250.

2. This plan also became encumbered with difficulties and was abolished in the East, circa a.d. 400.

3. A discipline similar to that of the Anglican Church (which is but loosely maintained therein) succeeded, under St. Chrysostom; who frequently maintains the sufficiency of confession according to Matt. vi. 6. A Gallican author⁸⁵³⁸

8538 Le Confesseur, par L’Abbé * * * p. 15, Brussels 1866.

4.  Particular, but voluntary confessions were now made in the East and West, but with widely various acceptance under local systems of discipline. The absolutions were precatory: “may God absolve Thee.” This lasted, even in the West, till the compulsory system of the Lateran Council, a.d. 1215.

5. Since this date, so far as the West is concerned, the whole system of corrupt casuistry and enforced confession adopted in the West has utterly destroyed the Primitive doctrine and discipline as to sin and its remedy wherever it prevails. In the East, private confession exists in a system wholly different and one which maintains the Primitive Theology and the Scriptural principle. (1) It is voluntary; (2) it is free from the corrupt system of the casuists; (3) it distinguishes between Ecclesiastical Absolution and that of Him who alone “seeth in secret;” (4) it admits no compromise with attrition, but exacts the contrite heart and the firm resolve to go and sin no more, and (5) finally, it employs a most guarded and Evangelical formula of remission, of which see Elucidation IV.

II.

(The last hope, cap. vii. p. 662.)

How absolutely the Lateran Council has overthrown the Primitive discipline is here made manifest. The spirit of the latter is expressed by our author in language which almost prompts to despair. It makes sin “exceeding sinful” and even Ecclesiastical forgiveness the reverse of easy.  The Lateran System of enforced Confession makes sin easy and restoration to a sinless state equally so: a perpetual resort to the confessor being the only condition for evil living, and a chronic state of pardon and peace.  But, let the Greek Church be heard in this matter, rather than an Anglican Catholic. I refer to Macarius, Bishop of Vinnitza and Rector of the Theological Academy of St. Petersburg, as follows:⁸⁵³⁹

8539 Theol. Dogmat. Orthodoxe, pp. 529–541, etc.

Now, he contrasts with this the system of Rome, and condemns it, on overwhelming considerations.  1. It makes penances compensations⁸⁵⁴⁰

8540 Couc. Trident. Sess. xiv. cap. 8.

2. It introduces a false system of indulgences, as the consequence of its false premisses.

3. He demonstrates the insufficiency of attrition, which respects the fear of punishment, and not sin itself. But the Council of Trent affirms the sufficiency of attrition, and permits the confessor to absolve the attrite.  Needless to say, the masses accept this wide gate and broad way to salvation rather than the strait gate and narrow way of hating sin and reforming the life, in obedience to the Gospel.

III.

(Among brethren, cap. x., p. 662.)

A controversial writer has lately complained that Bp. Kaye speaks of the public confession treated of by our author in this work, and adds—“Tertullian nowhere used the word public.” The answer is that he speaks of the discipline of Exomologesis, which was, in its own nature, as public as preaching. A Gallican writer, less inclined to Jesuitism in the use of words, says frankly: “When one studies this question, with the documents before his eyes, it is impossible not to confess that the Primitive discipline of the Church exhibits not a vestige of the auricular confession afterwards introduced.” See Irenæus, Adv. Hæres. Vol. I. p. 335, this Series. The Lii. of the canons called Apostolical, reflects a very simple view of the matter, in these words: “If any Bishop or Presbyter will not receive one who turns from his sins, but casts him out, let him be deposed: for he grieves Christ, who said, There shall be joy in heaven over one sinner that repenteth.” The ascetic spirit of our author seems at war with that of this Canon.

IV.

(Exomologesis, cap. xii., p. 663.)

To this day, in the Oriental Churches, the examination of the presbyter who hears the voluntary confession of penitents, is often very primitive in its forms and confined to general inquiries under the Decalogue. The Casuistry of (Dens and Liguori) the Western Schemata Practica has not defiled our Eastern brethren to any great extent.

In the office⁸⁵⁴¹

8541 The Great Euchologion, p. 220, Venice, 1851.

The plural (We therein confiding) is significant and a token of Primitive doctrine: i.e. of confession before the whole Church, (2 Cor. ii. 10): and note the precatory form—“God forgive thee.” The perilous form Ego te absolvo is not Catholic: it dates from the thirteenth century and is used in the West only. It is not wholly dropped from the Anglican Office, but has been omitted from the American Prayer-Book.

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