Wake Up

The Gospel reading for the Sunday after Theophany ends: “Repent, for the Kingdom of Heaven is at hand.” Jesus’ audience didn’t understand that so well in those days, maybe we don’t understand it even now after two thousand years.

When the LORD is saying: “Repent, for the Kingdom of Heaven is at hand.” He is saying, “turn around.” It seems to me that every time people hear the word “repent,” they think it means that we are supposed to manufacture some kind of an emotional reaction with tears and loathing. For sure tears come but if we don’t have them we don’t have them. Repentance has to do with turning about from the darkness towards the light, away from selfishness towards selflessness, away from death towards life. When this turning about takes place, it is often characterized by more than shame. To repent is to respond with joy. Yes, there’s some sadness, regret about things done, said and thought.

Prodigal Son by Rembrandt

The picture of repentance we need to have in mind is the one that Jesus gave us in the Prodigal Son. Jesus tells the story about a son that, essentially, wished his father dead by taking his inheritance early. One of the best parts of the story (and the best part of our own story) is when the son “came to himself.” He woke up and I will go all in and say that the prodigal son wasn’t dragging his heals to return to Father. He probably left immediately. Returning to the Father was the best idea he ever had. It was probably very energizing to realize that he had a home and even though he had drifted very far away he knew that the Father was good and would take him back no matter where he had gone or what he done. The worst-case scenario, being a hired servant, was better than his life without the Father.

To repent is to have hope that the Father is good. To repent is to wake up. To repent is to feel joy for the first time in a long time. To repent is to believe.

We Are Like Our Own John the Baptist

flickerphoto

We are at the top of the year and the message from the Church is to prepare the way of the Lord. The Lord Jesus has come into the world and He wants to come into our hearts and minds and families and work, vacation, finances, entertainment, free time – everything we are, everywhere we go, and every relationship we share.

We are like our own John the Baptist. John the Baptist called out to the people of Jerusalem, he cried “prepare the way of the Lord, make his paths straight.” But we are crying out to our own hearts, minds and souls. “Hey Soul, prepare the way of the Lord!”

We know that what is necessary for reconciliation is that we realize where we are. We know that we are far from the Lord and so are others. We know that we need the Lord.  Confession is not a duty that must be fulfilled 4 times a year out of some kind of empty obligation. It is more like:

• a soldier coming from the field to have wounds dressed and healed
• a mountain climber unloading their burdens and taking refreshment
• a turning around and getting back to the right path
• a snake going through a small space shedding its skin so that maturity can happen

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 John 1:9

The beginning of the Gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, “Behold, I send my messenger before thy face, who shall prepare thy way; the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.” John the Baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair, and had a leather girdle around his waist, and ate locusts and wild honey. And he preached, saying, “After me comes He Who is mightier than I, the strap of Whose sandals I am not worthy to stoop down and untie. I have baptized you with water; but He will baptize you with the Holy Spirit.” St. Mark. 1:1-8

Fr. Arseny: The Confession

One day Sazikov came in, remained standing, seemed at a loss for words, spoke about this and that, and suddenly said, “Father Arseny! If you allow me, I would like you to hear my confession. I can see that my end is near, I will never leave this camp, and I carry a load of sins, a very heavy load.”

It is difficult to have an hour or two to your self in camp. They watch you all the time, which is one reason that his camp is called “special.” But Sazikov still managed to come to Fr. Arseny for confession. They were alone, the two of them. There were about two hours left until the next roll call. If they were found alone together both would be sent to the punishment cell for at least five days. This they both knew.

Seraphim knelt; he was moved, he was lost. Father Arseny put his hand on the man’s head and started to pray. He was entirely absorbed in prayer. A few minutes went by. Seraphim started to speak, at first inconsistently in fits and starts. He was very tense. Father stayed silent. He did not direct Sazikov, did not help him, he listened and prayed, knowing that a man must find himself without help. He had heard the confession of many people during his stay in this camp, but hearing the confession of an experiences and “hopeless” criminal was certainly a rare event.

Most of the criminals who had come with their confession were people who had lost everything, whose soul was desolate, empty. Conscience, love, truth, faith in anything had already been long gone. They were smashed, stained with blood, cruelty and debauchery. Their past gave them no joy, but it scared them. They were unable to tear themselves away from the company of those like themselves and therefore they lived to their final days in cruelty and anger with no hope for anything in this camp. Before them lay only death or a successful escape.

Their confessions, when they occurred, were always alike. While their childhoods were different one from the other, all the rest was similar: robbery, murder, revelry, debauchery, and above all, the fear of being caught. Depending on the person, the depth of his fall did differ. Some understood what they were doing but could not stop, and sank deeper and deeper; others were proud of what they had done and continued living in violence and blood, considering their lives right and heroic; they delighted in making others suffer. Other criminals, as they aged, started to think about their lives, but could not decide what to do. Seraphim had seen the depth of his fall and had tried to stop it, but could not find a way out of the world of criminals.

Father Arseny knew this.

What Actually Happens in Confession

Just practically speaking, how do the Orthodox do confession?

Taking into account that every priest conducts this sacrament a little differently, what follows is an example of how the Sacrament of Repentance is conducted at my mission church Saint Ignatius of Antioch in Mesa. AZ. Confessions are heard 30 minutes prior to every service or by appointment. The best time is 4:30 p.m. every Saturday.

A person enters church and stands up and says the Trisagion Prayers and Psalm 50. The penitent may also want to pray the Prayer of Repentance. After finishing their prayers, the penitent is welcome to sit and meditate on the content of the confession. If they have a written list, they may want to take a few minutes to look that over. When it is their turn, the penitent approaches the priest and kneels down. The priest places his epitrachelion (Greek for “around the neck” or “stole” as it’s called in the West) over your head, and the rite begins. Then the priest gives the invitation to confess, “My brother, inasmuch as you have come to God and to me be not ashamed for you speak to God before whom you stand.”

We should take care to confess all the secret and hidden things as well as sin that has gone before us or trails after us. We prepare looking at the things we have said, done or thought that we should not have. The one confessing should name what the sin is and frequency. The priest only needs a general idea. Only as much detail as the priest needs to have a general understanding is required. If the priest is not clear concerning something, he will ask questions. A penitent should not volunteer, nor a priest request, an inordinate amount of detail – especially regarding sexual matters. Again, a priest will ask questions if it is necessary to establish a proper diagnosis.

Penitents must remember that they are there to confess their own sins, not the sins of others. If for instance, one is harboring unforgiveness due to an offense caused by another, the focus should be on the unforgiveness in one’s own heart, not on the nature of the offense that occasioned it. Oftentimes penitents will spend much more time talking about how they have been wronged than the nature of their own sin!

It is also critical to recognize that the purpose of confession is to confess one’s sins, and not the place to discuss one’s problems, worries about other people, theological questions, or concerns about parish life. It is a common mistake for people to approach confession to seek “answers” for their problems or questions. Yet this is not the purpose of confession. If one has such concerns, then it is appropriate to call to talk to the priest. It is not that such issues are unimportant, it is simply that confession is not designed to address them. The critical element in confession is the simple confession of one’s sins. This is what we do there. We openly acknowledge the specific ways we have failed God.

As one’s specific sins are being confessed, the priest may offer some brief words of counsel, ask some questions, or assign a penance. After all is finished, the priest will pray the prayer of absolution. Absolution is the assurance that the sins one has confessed are indeed forgiven by God.

The absolution ends with the words “Now, having no further care for the sins you have confessed, you may go in peace.” The penitent departs in the faith that his sins are indeed forgiven. Then he may return to the pew and pray the “Prayers following Confession.”

(With special thanks to the Very Rev. Paul O’Callaghan, Protopresbyter)

Elder Paisios Confesses His Garden

Confessing His Garden

A young man, who hadn’t been to confession for many years, went to Father Anastasios who resided at the cell of Dionysiou Forna from Karyes of Kaoutloumousiou Monastery. While they were talking, Father Anastasios told him he should go to confession, as it would help him find solutions to his problems. However, the young man was not convinced, even though Father Anastasios was trying gently to make him realize that he must go to confession. Then, Father Anastasios talked to him about Father Paisios; he told him that he is a contemporary saint and suggested they go together to visit and listen to what he has to say. So, they went to see the Elder. When they arrived at his cell he was out in the garden digging in order to plant some vegetables.

Father Anastasios greeted him and asked him, “Father, what are you doing?” The Elder, with the characteristic charming look on his face said, “Well, I have noticed that when I confess my garden and take off everything useless, such as stones, cans, roots, thorns and then I till the soil a little bit, it works wonders. So, I reached the conclusion that once in a while my garden needs confession.” Leaving the hoe aside, he let them in and treated them to a sweet.

When Father Anastasios and the young man left, they were very please the Elder had answered their question regarding confession without even bothering to ask him beforehand. Needless to say, the young fellow went straight to confession after this incident!

Repeat Offenders

The Elder Said, “During the war when a soldier is injured in the leg he has to go to the doctor to take care of his wound, so that he may fight again. However, if he says, “Why should the doctor take care of my wound, since I will be injured again,” then his wound will be left uncovered and exposed to bacteria. It will get infected and he will eventually die of a hemorrhage. The same happens with confession. You must go to confession. If you fall into the same sins, you will once again confess them, until you learn not fall and stand on your feet.

Both quotes are from a great book. Telling you about it feels like I am giving away a family secret recipe or something. Elder Paisios of the Holy Mountain http://astore.amazon.com/stignatiuorth-20/detail/960900993X

Here is a little bit about Elder Paisios of the Holy Mountain

http://www.orthodoxphotos.com/readings/paisios/life.shtml

Preparation for Confession

Listed and linked below are some aids to help us examine our conscience before God. Take courage to fearlessly try to know yourself better. Resolve to not let any obstacle stand in your way toward confessing your sins. With faith and honesty proceed to make your confession. “Be certain also that the infinite love of the Crucified and Resurrected Lord will welcome you and transform you removing the weight that burdens you.” He Himself said, “Come to me all you fatigued and heavy laden and I will grant you rest.” (from “A Guide to Confession”)

Prayer of Repentance

O Lord our God, good and merciful, I acknowledge all my sins which I have committed every day of my life, in thought, word and deed; in body and soul alike. I am heartily sorry that I have ever offended thee, and I sincerely repent; in tears I humbly pray thee, O Lord: of thy mercy forgive me all my past transgressions and absolve me from them. I firmly resolve, with the help of Thy Grace, to amend my way of life and to sin no more; that I may walk in the way of the righteous and offer praise and glory to the name of the Father, Son and Holy Spirit. Amen.

The Ten Commandments

You shall have no other gods before Me.

You shall not make for yourselves a graven image

You shall not take the name of the Lord your God in vain.

Remember the Sabbath day to keep it holy.

Honor your father and thy mother.

You shall not kill.

You shall not commit adultery.

You shall not steal.

You shall not bear false witness against your neighbor.

You shall not covet your neighbor’s wife.

Seven Grievous SIns

Pride: the lack of humility befitting a creature of God

Greed: too great a desire for money or worldly goods

Lust: impure and unworthy desire for something evil

Anger: unworthy irritation and lack of self control

Gluttony: the habit of eating or drinking too much

Envy: jealousy of some other person’s happiness

Sloth: laziness that keeps us from doing our duty to God and man

9 Ways of participating in another’s sin

By counseling, by commanding, by consenting, by provoking another to sin; by praise or flattery, by concealment, by partaking, by silence, or by defending that which is wrong. 

Aids to repentance

Prayer, Fasting, Performance of the spiritual and corporal works of mercy

Spiritual works of mercy

Admonish the sinner, Instruct the ignorant, Counsel the doubtful, Comfort the sorrowful, Suffer wrongs patiently, Forgive injuries, Pray for the living and the dead

Corporal works of mercy

Feed the hungry, Give drink to the thirsty, Clothe the naked, Ransom captives, Shelter the homeless, Visit the sick/prison, Bury the dead

A Guide to Confession

Self-Examination Before Confession by St. Nicholas Varzhansky

Preparation for Confession by St. John of Kronstadt

Preparation for Confession using the 20 torments

People Can Most Definitely Change

People can change. But two things are always true when it comes to change; 1. Change is difficult and 2. Not many people are willing to do what is necessary to change. The Greek word for repentance is metanoia. Metanoia literally means to turn around, to “pull a 180” and change to face the other direction. Metanoia is a change of mind, a return to right relationship with God.

Repentance is not to be confused with remorse. Remorse is feeling sorry for having done a wrong. While remorse might lead one to make a good confession it is not the same thing. Confession is an invitation to a new life. Christianity asserts that our past can be redeemed and that we can live a new life. Human beings can change even when it seems impossible. For what is impossible for man is possible for God.  Jesus surely thought that humans can change. It was He who said, “Go and sin no more.” He must have known this kind of change is possible. And people all around Him were changing. (Think of Zacchaeus as one quick example of change. A tax collector is changed if he is able to give away 1/2 of what he had and promise a 4 fold return to anyone he might have stolen from!) Repentance is the gas that helps us make a pure and holy confession and humble ourselves and change. Confession helps us to become partakers of His divine nature.

Confession reconciles us and reintegrates us into the Body of Christ, which is damaged when we sin. There is no private sin. This is how the Elder Zossimos (in the Brothers Karamazov) can claim that his sin has darkened the whole world. “For if one member suffers all suffer together” (1 Corinthians 12:26). “Therefore confess your sins to one another… that you may be healed” (James 5:16). The priest in the Orthodox Church prays Psalm 50/51 at every liturgy expressing our search for true repentance / true freedom. 

The Desert Fathers and the entire stream of Orthodoxy agree that it is always time to repent. The devil, who’s name means to “tear asunder,” whispers that we can take our rest, or that we are not as bad as others, or we are not as bad as we used to be, or it will never happen again, or if I confess it something worse could happen, or we are so bad that we should not confess, or that the priest can’t handle it, or that the priest will tell others, or that the confessor is a impious drunkard who wears short sleeve shirts in summer. The list goes on and on. We need to overcome any and all obstacles and make a pure and holy confession!

The Lost Art of Confession

Most people have a love / hate relationship with Confession. Confession is more properly referred to as the Sacrament of Repentance and is to be the secret heart of a Christian’s life. But it is so often one of the most underutilized and misunderstood sacraments of the Church. Confession is in some circles spoken against as not necessary, or “too Catholic” or some say was not a practice found in the lives of the men and women of the Old or New Testament or in the life of the Church from the earliest times. And for most the idea of confession brings up feelings of shame, embarrassment and fright. And yet, many of us try to live with a heavy conscience as we try to theologize and/or rationalize our irrational sinful thoughts, words, and actions. We may ask, “Can I not simple confess my sins directly to God?” Of course, we can and should confess directly to God even though there is no scriptural basis for such a practice. But in conjunction with this private devotional confession we need to, on occasion, come before Christ (to whom we are making our confession) with a priest as a companion, guide and witness. How often have we confessed to God our sins and promised to never do them again and yet find ourselves later to have been in denial or habitually continuing in this very same sin? The earliest Christians had this figured out.

When the early Church read verses like 1 John 1:9, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness,” they took it pretty literally. They practiced public confession. Each one would stand and confess out loud what sins they had committed. As the Church grew this became more difficult to do and the presbyter began to witness repentance privately on behalf of the community that the person was confessing and as a witness to the person that the Lord and His body, the Church, had heard and forgiven them. (Priests are strictly forbidden from revealing to any third party what they have learned in Confession.) Although it is a mystery there is, without a doubt, power in confessing our sins to another and hearing him pronounce the words of forgiveness and absolution of Christ and His Body so that we are free to go and sin no more. (John 8:11) Everyone should have at least one person that knows everything about them. Most counselors, to some degree, make their living off of hearing confession.

The next few posts I will blog a bibliography on Confession, discuss the icon pictured above and we will look at confession is some depth. For now, here is a brief Scriptural basis for further reading on Confession (for loads more just Google “scriptural basis for confession”):

John 20:19-23, 1 John 1:8-9, Psalm 51, Matthew 16:19, 2 Samuel 11:1-12:13 and James 5:16

What do YOU think about confession? Should it be the secret heart of a Christian’s life? Is modern counseling to some degree a clinical model of confession?