Rev. Jane-Elizabeth Brakhage Presents
'Spiritual Discipline'
Rev. Jane-Elizabeth Brakhage, Missouri West Conference UMC
(a good friend of Rev. Michael Lee Burgess, shared with permission).
The Spiritual Discipline Of Confession
This month we move from the outward Disciplines toward the corporate Disciplines.
Our first corporate discipline is the Discipline of confession. Now for some of us
it might seem strange to include the Discipline of confession in the corporate
disciplines rather than the inward disciplines. We may feel that confession is
between us and God alone. While this is true, there is also biblical evidence for
corporate confession and there is room for both kinds in our devotional life.
"We are grateful for the biblical teaching, underscored in the Reformation, that
'there is one mediator between God and [people], the man Jesus Christ' (1 Tim. 2:5)"
(Celebration of Discipline, p. 145). This Scripture tells us that we no longer need
to have sacrifices offered for us, that we can go to God directly and receive forgiveness.
But Scripture also says "to 'confess your sins to one another, and pray for
one another…' (James 5:16) (p. 145). Foster reminds us "that both are found in
Scripture and neither need exclude the other" (p. 145).
Scripture also tells us that Jesus gave all of his disciples the authority to forgive
sins in his name in John 20:23. So any Christian has the authority to forgive the sins
of another Christian brother or sister. So why don't we make use of this authority more often?
Foster says that it is probably because "we often view the believing community as a
fellowship of saints" rather than a fellowship of sinners (p. 145).
When we see the believing community as a fellowship of saints, it is difficult to
confess our sins to another because we feel everyone is holy and we alone are a sinner.
We alone struggle with sin and its effects.
When we see the believing community as a fellowship of sinners, "we are freed to hear
the unconditional call of God's love and to confess our needs openly before our brothers
and sisters. We know we are not alone in our sin. The fear and pride that cling to us
like barnacles cling to others also. We are sinners together" (p. 145-46).
Now, why do we need confession at all. Foster says that it is through the cross
that confession makes sense. It is through Jesus' willingness to take our sins
upon himself through his great love for us that confession makes any sense.
"Jesus knew that by his vicarious suffering he could actually absorb all the
evil of humanity and so heal it, forgive it, redeem it" (p. 143). "Without the
cross the Discipline of confession would be only psychologically therapeutic.
But it is so much more. It involves an objective change in our relationship with
God and a subjective change in us. It is a means of healing and transforming the
inner spirit." (p. 144).
Since the Disciplines are something we do, how does confession work? Foster
reminds us what St. Alphonsus Liguori writes about a good confession. "For a good
confession three things are necessary: an examination of conscience, sorrow, and a
determination to avoid sin" (p. 151). Let's take a closer look at each of these.
When making an examination of conscience, it is good to remember two things.
The first is to avoid making a too general examination. It is easy to avoid the
shame and embarassment caused by our sin by giving a general confession. But a
general confession does not bring God's healing. Only by confessing and bringing
our sin into God's light can we experience healing. People came to Jesus to be
healed of specific sins, not general ones.
The second thing to avoid is too close an examination. A good examination is
important, but we do not want to dwell on or wallow in our sins. Foster suggests
setting aside a certain amount of time for the examination (10 minutes or so) and
sticking to it. You don't need to find every single little sin for an examination
to be thorough.
Now let's look at sorrow. Like love, sorrow is a matter of the will, not the emotions.
Foster defines sorrow as "an abhorence at having committed the sin, a deep regret at
having offended the heart of the Father" (p. 152). Foster reminds us that "sorrow is
an issue of the will before it is an issue of the emotions. In fact, being sorrowful
in the emotions without a godly sorrow in the will destroys the confession" (p. 152).
And finally, we must desire to avoid sin. I love the quote from John Wesley
"Give me one hundred preachers who fear nothing but sin and desire nothing but
God…such alone will shake the gates of hell and set up the kingdom of heaven on earth" (p. 152).
Now, remembering the example of Saint Paul, we know that there are times when we will
continue to do what we do not want to do and not do the things we want to do.
Sometimes we cannot find within us the desire to give up our sin. At these times,
we must then ask God to give us the desire to give up our sins.
Now, when we have decided to that we need to go to one of our Christian brothers or
sisters and make a confession, how do we choose someone? There are several criteria
for choosing someone to act as your confessor. Remember, all Christians are given the
authority to hear confession and offer absolution, not just the ordained clergy.
Foster offers these guidelines in selecting a confessor: "spiritual maturity, wisdom,
compassion, good common sense, the ability to keep a confidence, and a wholesome
sense of humor" (p. 153). These qualities help a person to listen to someone's confession.
So, what do you do if someone asks you to hear their confession? What do you do to
prepare yourself to hear your brother's or sister's confession? Foster reminds us
that Dietrich Bonhoeffer said that "anybody who has once been horrified by the
dreadfulness of his own sin that nailed Jesus to the cross will no longer be horrified
by even the rankest sins of a brother" (p. 154). "This is the one thing that will
save us from ever being offended in the confession of another….Once we see the awfulness
of sin weknow that, regardless of what others have done, we ourselves are the chief
among sinners" (p. 154).
We can prepare ourselves to receive a confession through prayer. First, we pray for
an increase "of the light of Christ within us" (p. 155). With the light of Christ
within us, we can radiate to others who need it. Second, we pray for discernment
so that we can minister to them after the confession. When we listen to a confession
it is important to learn to be quiet so that we can discern the movement of the Spirit
in the confession.
Third, we need to pray for the person as they make their confession. Needless to say,
this should be done "inwardly and imperceptively" (p. 156). "Also, you are praying that
they will share the 'key' that will reveal any area needing the healing
touch of Christ" (p. 156).
After the confession, "it is extremely important that you pray for the person and
not just counsel them. Before or during the prayer we should announce to them that
the forgiveness that is in Jesus Christ is now real and effective for them" (p. 156).
We should also pray for the wounds caused by sin and the prayer could include the
laying on of hands. The laying on of hands "is an elemental teaching of the Bible
and is a means through which God communicates his lifegiving power (Heb. 6:2)" (p. 156).
"The Discipline of confession brings an end to pretense. God is calling into being a
Church that can openly confess its frail humanity and know the forgiving and empowering
graces of Christ. Honesty leads to confession, and confession leads to change. May God
give grace to the Church once again to recover the Discipline of confession" (p. 157).
Until next time, may the peace and grace of Christ be with you always.
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