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Confession: A Series of Lectures on the Mystery of Repentance. by Metropolitan Anthony (Krapovitsky)

Confession: A Series of Lectures on the Mystery of Repentance. by Metropolitan Anthony (Krapovitsky)

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Published by Иоанн Дойг
An excellent work on the Mystery of Repentance. While some of the material (as specified in the introduction) is intended more for priests, there are also many chapters which are also beneficial for laymen (these are also specified early in the work)
An excellent work on the Mystery of Repentance. While some of the material (as specified in the introduction) is intended more for priests, there are also many chapters which are also beneficial for laymen (these are also specified early in the work)

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Published by: Иоанн Дойг on Sep 30, 2010
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04/07/2015

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Several spiritual fathers in monasteries have disclosed to me that God has helped them
obtain from penitents the admission of sins which they could not bring themselves to
confess at previous confessions over the course of ten or twenty years. This had
tormented them for their whole lives and they already considered themselves doomed for
eternity, knowing that the Church says, “If thou hidest anything from me, thou hast a
greater sin; take heed therefore, lest, having come to a physician, thou depart unhealed.”
These sins may be very shameful and impure, unnatural sins against the seventh
commandment, such as incest, bestiality or corruption of children; all these happen
extremely often, and sometimes with people who are respected by those around them. On
the other hand, they may be criminal offences: murder, infanticide, theft, robbery,
attempted poisoning, malicious slander out of jealousy or envy, inspiring hatred against
one’s neighbor, incitement of others against the Church and faith, and so on. If the priest
directly poses a question about such a sin, the penitent will probably not deny it, but he
cannot bring himself to tell of his offence voluntarily.
However, it is impossible to question each person about such abominable sins.
After finishing the usual questions, you should ask in a quiet, gentle voice, “Perhaps there

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is some sin which you are ashamed to confess? Perhaps there is something which you
could not resolve to say about your sins at earlier confessions, or forgot, and then
remembered and did not dare to tell the priest?” It is extremely possible that the
parishioner will answer affirmatively, but will still hesitate to say what exactly it was.
Sometimes at this moment, people (especially women) start to weep and tremble, they
become covered in sweat, but cannot resolve to speak. Then show even greater sympathy
and affection and say, “Put aside your shame so that you will not be ashamed at the
Dread judgement before everyone. Here, apart from me and the angels, nobody will know
anything, and you will not shock your brother the priest by your sin; in a single day we
have heard such things that nothing can astonish us any more.” If the person confessing
still cannot bring himself to say directly what it was, then say to him, “Well, perhaps it
will be easier for you to confess if I ask you questions according to the commandments:
does your sin concern the seventh commandment against pleasures of the flesh? Or
stealing or doing evil to people? Or blaspheming?,” and so on. When you are given an
answer about the type of sin, then ask what sin it was exactly and enumerate the
possibilities. Simple people sometimes cannot even give a name to their sin; then ask
descriptively. When the penitent, realizing that you are not fiercely trying to condemn
him, but are a friend, suffering with him, finally tells about his offense, do not be
horrified or angry, for he has already reproached himself enough. Only lament, asking
why he had not spoken of this before, why he had hidden it at his previous confessions:
indeed, he could have died without admitting it and his soul have perished forever. Those
who lie at confession usually end their earthly life by suicide. Let the sinner consider
God’s mercy towards him, in that He did not deprive him of the possibility of confessing
his sin.

Then tell him what penance, and how long an exclusion from the Holy Mysteries
is prescribed for this by the canons. But if you see that he is deeply penitent and if the sin
was committed long ago, then consider whether you should not let him receive
Communion the next day, and demand that he make good the consequences of his sin,
either immediately or over the course of time. If he took something unlawfully, he should
return it, if he has dishonoured someone, he should make amends, or ask forgiveness; if
he has begotten illegitimate children, he should support them, and so on. Then, if he is
deeply moved and clearly wishes to free his conscience from the sin, give him a penance.
But first ask him if he prays at all or comes to church. If he does neither one nor the
other, then of course there will be no sense laying fasts upon him, but give him as a
penance a vow to say three or four prayers in the morning and evening and constantly to
remember about his fall with repentance before God. If he is a religious person, then give
him a rule of prayer or send him on a pilgrimage to a distant monastery, but first find out
the circumstances of his life and do not announce the penance like a prophet, but apply
healing with intelligence.

We will probably return to penances, but now it is appropriate to mention that

despondency1

and despair in penitents should be feared no less than stony insensibility.

1

“Despondency” is a translation of the Russian “uniniye.” It could otherwise be rendered
“accidie” or “tedium.” It implies a feeling of sadness and depression together with the
thought that one’s salvation is in a hopeless situation. “Despair” (“otchayanie”) implies a
more total abandonment of hope.

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These feelings oppress them after sins that cannot be put right, such as infanticide or
abortion, causing someone irremediable harm or misfortune, and sometimes people
succumb to despondency simply by reason of their own afflictions — the death of
children, seen as a punishment from God for former sins, or other perplexing events.
Healing spiritual children of these demonic temptations — despondency and despair — is
achieved not so much through explaining the truths of God (such as recalling the saving
of the Wise Robber on the cross, Zaccheus, the harlot and so on), as by showing brotherly
sympathy and compassion. “If I am sorry for you, then will not your Heavenly Father
have pity on you? Know, brother, that despondency is from the devil; that is why we pray
during Lent with prostrations to the ground that God will not let us descend to
despondency. Bear in mind that despondency and despair always have the poison of pride
or self-love hidden them, the seed of a certain grumbling and reproach of Providence,
which has let one fall into misfortune or sin. Drive away from yourself such embittered2
feelings against God or people and admit that you are yourself entirely to blame for
having given yourself up to the evil suggestions of the devil or of evil people, and have
let yourself slip — that it is not God Who has offended you, but you yourself have
offended God, sinned against Him and many times turned away from His all-powerful
right hand. Then the heavy stone of embitterment will fall from your heart, and with it
despondency will also fall away, and you will raise up prayers of repentance to the Lord
with compunction and contrition, and after that joyful thanksgiving.”

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