The Sacrament of Penance (Abashkharootiun) – Part 6 of 6

Objections

The following are various objections to the sacrament of Penance as it is practiced in the Armenian Orthodox Church:

Objection 1) Why do you confess to a priest when according to I Timothy 2:5, Christ is the one mediator between God and men?

Reply:

• Like every other sacrament, and like Christianity in general, Penance is not an isolated event, but rather a communal event. Sin affects our communion with God, as well as our communion with each other, so it makes sense to confess as the Body of Christ, with the Body of Christ, to someone who is called by Christ, to represent the Body of Christ.
• For some reason, those who raise this objection read the priestly function into this verse, but not any other mediating function of believers. For example, if Christ is the only mediator between God and man, then why should we ask others to pray for us in any context? Why did James tell us to confess our sins to one another (James 5:16)? If Christ is the one mediator between God and man, then why did Christ build His Church on the apostles?
• The concepts of the Armenian Orthodox Church priesthood, and Christ as the one Mediator, are not mutually exclusive. As the one Mediator, Christ established the Church, her leaders, and her worship. The Church, His Body, introduces us to Christ, who alone is our Mediator.¹ The priest is not acting on behalf of himself, but is acting on behalf of the Church, which is an extension of Christ. The priest is not standing between God and men by replacing Christ, but is acting on Christ’s behalf.
• According to the Armenian Orthodox Church, the hierarchy of bishops, priests, and deacons is authorized through apostolic succession, and so is authorized by Christ Himself to perform the duties involved in the sacrament of Penance. In contrast, some Christian traditions do not claim to be part of a visible Apostolic Church, authoritatively speaking, so there is no person (priest or bishop) authorized by the Church to carry the role of representing the Body of Christ to absolve sins. Some Protestant traditions do practice pastoral absolution, but they are not acting on behalf of apostolic authority, but on behalf of apostolic teaching, i.e. Scriptural authority alone.
• Lastly, the author is speaking specifically of the mediating function of Christ as the ransom for all. The Orthodox Church does not claim that the priest, or anyone else, stands between God and men as the ransom for all.

Objection 2) Confession is depressing, and it makes me feel unworthy to receive the Eucharist.

Reply:

• The attitude and belief behind the sacrament of Penance should be one of humility, not hopelessness. It is the acknowledgment that we are imperfect; that we have sinned; that we have missed the mark, and in turn we are in need of a Savior. Penance is not the end, but the means to a greater end – the Christ, the Son of the Living God.
• If there were no hope, then penitential prayer would take on a very different meaning, but we do not ponder our sins in contrast to an all-righteous Deity that we cannot reconcile with. Rather, in the sacrament of Penance, there is hope, grace, spiritual freedom, and Christian liberty. There is an all-righteous God with whom we can be reconciled. In fact, this is what Christ’s ministry was all about; reconciliation with Himself, as God, in order to attain union with Him. Penance is the very thing that drives us toward God as our Savior. If we are not honest with ourselves, then we do not see or acknowledge our need for Him.
• Like any sacrament, Penance is an act of worship. There is always joy in worship, and again, the very idea of worship involves us being honest with ourselves and acknowledging that we are in need of a Savior. There should be joy knowing that there is a Savior listening to our penitential prayers and is ready to forgive our sins.
• The cross was initially viewed as an instrument of death, torture, and execution, but through Christ, it has been redeemed and transformed into an instrument of life, redemption, and salvation. Penance begins at the cross, and it is at the cross that our doubts, weaknesses, and sinfulness are redeemed and transformed into faith, strength, and good works. Furthermore, it is when we come to the cross with a penitent heart that we receive worth to receive the Eucharist.
• II Corinthians 7:9-11 reads, “As it is, I rejoice, not because you were grieved, but because you were grieved into repenting; for you felt a godly grief, so that you suffered no loss through us. For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death. For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment!”
  
  

Conclusion

Our Lord Jesus Christ established the sacrament of Penance, and authorized His Church to carry it out. Through the priesthood, it is God who grants forgiveness and reconciliation. Through Penance we gain God’s grace, and find salvation. Ultimately, participating in the sacrament of Penance leads us to union with God, and with each other. If there is any assurance of salvation, it is this: God forgives those who ask with a true penitent heart.

Megha Asdoodzoh,
Der Voghormya,
Der Amenagal, togh uzmeghus eem

I have sinned against God,
Lord, have mercy,
Lord Almighty, forgive me my sins


…Take heart, my son; your sins are forgiven.

- Jesus Christ, Matthew 9:2

Sources
¹ Orthodox Study Bible, 1634.