So can God forgive your sins against other people if you don't first confess to the person you've sinned against? I mean that if you have talked bad about someone and you regret and ask God for forgiveness, do you have to first go to that person and tell them what you have done and ask for forgiveness and then go to God?
No. The forgiveness that God offers is free. You don’t have to do anything to earn it, because Christ earned it on the cross. But it would be a good thing if you asked the person for forgiveness too, like the cherry on top
Thanks for doing these videos, I learn a lot from them. Regarding today's video: In my understanding, I don't think that "Catholic" confession is for only a "particular" sin; the person confessing is to at minimum confess all "grave" sins and the priest then absolves that person of all sins (grave and venial) leaving the person in a "state of grace". The difference in your scenario would be that in Catholicism, if they died immediately, they would be "eligible" (so to speak) to go directly to Heaven/the Beatific Vision, but could go to Purgatory instead, but they would not go to Hell. A priest can also give "general absolution" to a group, which would be similar to you absolving your entire congregation at once, but it is infrequently done as the Catholic Church stresses individual confession. 1496 The spiritual effects of the sacrament of Penance ("Confession") are: - reconciliation with God by which the penitent recovers grace; - reconciliation with the Church; - remission of the eternal punishment incurred by mortal sins; - remission, at least in part, of temporal punishments resulting from sin; - peace and serenity of conscience, and spiritual consolation; - an increase of spiritual strength for the Christian battle. 1497 Individual and integral confession of grave sins followed by absolution remains the only ordinary means of reconciliation with God and with the Church. (From the Catechism of the Catholic Church).
Alright Pastor Bryan, not to say that you wouldn't have a problem with the clarified Catholic position, you probably still would, and that's okay, but I just wanna state it so that you may judge us based on the correct position. We do not believe that only confessed sins are forgiven. We believe that all sins are forgiven, including forgotten ones. Yes, if you remember a sin after confession, you need to include it in your next confession, because it is obviously there lurking on your conscience, but it's still forgiven, because you confessed honestly and was given absolution for all your sins. The words which I have been taught to say are "For these and all other sins that have escaped my memory". I am only taught not to HIDE sins. It is the hiding that I am taught is dangerous to me. The priest doesn't know, but God knows I am hiding sins. Who do I think I am deceiving? Then comes penance, which of course I know Lutherans have a problem with. I have noticed that many Lutherans, I don't know if you do too, believe penance is something you do to have your sins forgiven. No, as soon as the words of absolution are said, that's it, sins are forgiven. Penance deals with behavior correction, it deals with the temporal effects of sin. Because of sexual pleasure outside its correct context for example, I become someone who gets trained to do that, and I need to retrain my body, trusting of course in God's grace, because really there is nothing I can do on my own. I need to understand that "Don't do that(what has been confessed), but instead do that(the penance)". It begins a journey of bearing good fruits in my new forgiven state, so I can "Produce good fruit as evidence of your repentance", Matt 3:8 In Father Ricardo Fernandez's RCIA book it was stated as follows: "The final act of the sacramental sign is the satisfaction or penance. It is not a price paid for the forgiveness received, for nothing can pay what is the fruit of the Blood of Christ. It is a sign of the compromise that a man takes on beginning a new life, fighting with physical and spiritual mortification the wounds that sin has left on the faculties of the soul" No, we are not trying to get forgiven in penance. We are forgiven in absolution.
I'm Anglican. We have an absolution prayer with the words, "I absolve you of your sins." I have been struggling with it. I think the only Anglican practice that I have really had trouble with. I especially have trouble with "I absolve you" after a corporate prayer of confession. I sincerely believe that stating "I absolve you" should be restricted only for those who personally choose to confess privately to God with their Priest alone (auricular confession). There is a huge difference between stating "I absolve you in the name of ...trinity" and "him, have mercy upon you, pardon and deliver you from all your sins." One prayer type is declaratory with the pronoun "I," whereas the other is declaratory with the pronoun "him." Him is God. Huge difference. Also, how can you state, "I forgive, or I absolve you," when the sins confessed to God were done privately during a corporate prayer? The priest does not know in that sense what was confessed. Part of auricular confession is to help with spiritual healing. Lastly, I fully agree that Jesus gave the disciples powers to personally forgive in his name. That is Biblically sufficient for sure. But where did the apostles specifically pass that "power" to forgive for the church in any of their New Testament Letters? I can make the case for the sacramental act of healing of the sick with oil (for physical or spiritual healing). In Mark 6:13, the apostles give the example of doing that, and then in James 5:14, the apostle "binds" it as a part of pastoral ministry. I don't doubt for a second that the apostles could have passed on the power to forgive in the name of the church, but I cannot find a text which specifically states they did like James 5:14 specifically states to anoint with oil as a part of healing pastoral care.
John 20:21 doesn't mention to "his church." Mentions his apostles. Therefore it is hard for me to consider that a proof text. I've only been Anglican for 8 years...but like my previous post, mentioned that "I absolve you" is hard to understand. My background is Presbyterian. They have a declaratory assurance of pardon (which is 100% Biblically sufficient) in their liturgy. This is of course by no means a deal breaker for me. I've just been praying over this and studying the Bible lately. Eventually I'll probably understand and fully accept this practice. Regardless, Pastor Wolfmueller, thank you for this explanation! The Absolution sacrament makes more sense to me and I'm now much more closer to full acceptance.
@@Psalm144.1 I'm struggling hard with this lately as I study. I would be lying if I said I find the Office of the Keys biblical. But so far everything else about Lutheranism has seemed very biblical to me.
@@Psalm144.1 Does 2 Cor 2 seem an adequate application of Matt 18:18? I think Paul essentially tells the Church to do the binding and loosing in his stead.
I'm sorry but that understanding of John 20 is so wrong. Totally failure in basic reading comprehension. They were forgiving the people who had sinned against them (apostles) so as to have a clear heart/ conscience toward those they were to minister to so they weren't carrying emotional baggage into the mix. It wasn't forgiving the sins in the way Lutheran propagate absolution.
Dang bro you better take your Flux Capacitor & time travel back to before you wrote this comment to save yourself the embarrassment of getting owned by mygoalwogel
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That would give great comfort to a troubled conscience.
Confession good for the soul
Great news indeed! :)
So can God forgive your sins against other people if you don't first confess to the person you've sinned against? I mean that if you have talked bad about someone and you regret and ask God for forgiveness, do you have to first go to that person and tell them what you have done and ask for forgiveness and then go to God?
No. The forgiveness that God offers is free. You don’t have to do anything to earn it, because Christ earned it on the cross. But it would be a good thing if you asked the person for forgiveness too, like the cherry on top
Thanks for doing these videos, I learn a lot from them. Regarding today's video: In my understanding, I don't think that "Catholic" confession is for only a "particular" sin; the person confessing is to at minimum confess all "grave" sins and the priest then absolves that person of all sins (grave and venial) leaving the person in a "state of grace". The difference in your scenario would be that in Catholicism, if they died immediately, they would be "eligible" (so to speak) to go directly to Heaven/the Beatific Vision, but could go to Purgatory instead, but they would not go to Hell. A priest can also give "general absolution" to a group, which would be similar to you absolving your entire congregation at once, but it is infrequently done as the Catholic Church stresses individual confession.
1496 The spiritual effects of the sacrament of Penance ("Confession") are:
- reconciliation with God by which the penitent recovers grace;
- reconciliation with the Church;
- remission of the eternal punishment incurred by mortal sins;
- remission, at least in part, of temporal punishments resulting from sin;
- peace and serenity of conscience, and spiritual consolation;
- an increase of spiritual strength for the Christian battle.
1497 Individual and integral confession of grave sins followed by absolution remains the only ordinary means of reconciliation with God and with the Church. (From the Catechism of the Catholic Church).
I prefer individual confession because in congressional confessions you do not confess “ personal sins” just general sins.
Alright Pastor Bryan, not to say that you wouldn't have a problem with the clarified Catholic position, you probably still would, and that's okay, but I just wanna state it so that you may judge us based on the correct position. We do not believe that only confessed sins are forgiven. We believe that all sins are forgiven, including forgotten ones. Yes, if you remember a sin after confession, you need to include it in your next confession, because it is obviously there lurking on your conscience, but it's still forgiven, because you confessed honestly and was given absolution for all your sins. The words which I have been taught to say are "For these and all other sins that have escaped my memory". I am only taught not to HIDE sins. It is the hiding that I am taught is dangerous to me. The priest doesn't know, but God knows I am hiding sins. Who do I think I am deceiving?
Then comes penance, which of course I know Lutherans have a problem with. I have noticed that many Lutherans, I don't know if you do too, believe penance is something you do to have your sins forgiven. No, as soon as the words of absolution are said, that's it, sins are forgiven. Penance deals with behavior correction, it deals with the temporal effects of sin. Because of sexual pleasure outside its correct context for example, I become someone who gets trained to do that, and I need to retrain my body, trusting of course in God's grace, because really there is nothing I can do on my own. I need to understand that "Don't do that(what has been confessed), but instead do that(the penance)". It begins a journey of bearing good fruits in my new forgiven state, so I can "Produce good fruit as evidence of your repentance", Matt 3:8
In Father Ricardo Fernandez's RCIA book it was stated as follows:
"The final act of the sacramental sign is the satisfaction or penance. It is not a price paid for the forgiveness received, for nothing can pay what is the fruit of the Blood of Christ. It is a sign of the compromise that a man takes on beginning a new life, fighting with physical and spiritual mortification the wounds that sin has left on the faculties of the soul"
No, we are not trying to get forgiven in penance. We are forgiven in absolution.
I'm Anglican. We have an absolution prayer with the words, "I absolve you of your sins." I have been struggling with it. I think the only Anglican practice that I have really had trouble with. I especially have trouble with "I absolve you" after a corporate prayer of confession. I sincerely believe that stating "I absolve you" should be restricted only for those who personally choose to confess privately to God with their Priest alone (auricular confession). There is a huge difference between stating "I absolve you in the name of ...trinity" and "him, have mercy upon you, pardon and deliver you from all your sins." One prayer type is declaratory with the pronoun "I," whereas the other is declaratory with the pronoun "him." Him is God. Huge difference. Also, how can you state, "I forgive, or I absolve you," when the sins confessed to God were done privately during a corporate prayer? The priest does not know in that sense what was confessed. Part of auricular confession is to help with spiritual healing. Lastly, I fully agree that Jesus gave the disciples powers to personally forgive in his name. That is Biblically sufficient for sure. But where did the apostles specifically pass that "power" to forgive for the church in any of their New Testament Letters? I can make the case for the sacramental act of healing of the sick with oil (for physical or spiritual healing). In Mark 6:13, the apostles give the example of doing that, and then in James 5:14, the apostle "binds" it as a part of pastoral ministry. I don't doubt for a second that the apostles could have passed on the power to forgive in the name of the church, but I cannot find a text which specifically states they did like James 5:14 specifically states to anoint with oil as a part of healing pastoral care.
John 20:21 doesn't mention to "his church." Mentions his apostles. Therefore it is hard for me to consider that a proof text. I've only been Anglican for 8 years...but like my previous post, mentioned that "I absolve you" is hard to understand. My background is Presbyterian. They have a declaratory assurance of pardon (which is 100% Biblically sufficient) in their liturgy. This is of course by no means a deal breaker for me. I've just been praying over this and studying the Bible lately. Eventually I'll probably understand and fully accept this practice. Regardless, Pastor Wolfmueller, thank you for this explanation! The Absolution sacrament makes more sense to me and I'm now much more closer to full acceptance.
@@Psalm144.1 I'm struggling hard with this lately as I study. I would be lying if I said I find the Office of the Keys biblical. But so far everything else about Lutheranism has seemed very biblical to me.
@@Psalm144.1 Does 2 Cor 2 seem an adequate application of Matt 18:18? I think Paul essentially tells the Church to do the binding and loosing in his stead.
I'm sorry but that understanding of John 20 is so wrong. Totally failure in basic reading comprehension. They were forgiving the people who had sinned against them (apostles) so as to have a clear heart/ conscience toward those they were to minister to so they weren't carrying emotional baggage into the mix. It wasn't forgiving the sins in the way Lutheran propagate absolution.
Except Acts 5:9; Acts 8:20-21; Acts 13:11 disagrees with you.
And 2 Cor 2:5-11
And, of course, Matthew 18
Dang bro you better take your Flux Capacitor & time travel back to before you wrote this comment to save yourself the embarrassment of getting owned by mygoalwogel