My brothers and sisters in Christ Our Only Lord, God and Savior,
CHRIST IS IN OUR MIDST1 HE WAS, IS, AND EVER SHALL BE
IS THE FEELING OF GUILT NECESSARY FOR
SINS COMMITTED?
"For whoever shall keep the whole law, and
yet stumble in one point, he is guilty of all"
(James 2:10).
"And I said, ‘O Lord, I am too ashamed and
embarrassed to lift up my face to You for our
Iniquities have multiplied above our heads, and
our guilt has grown up to heaven" (2 Ezra 9:6).
According to Orthodox theology, a sinner feels guilt not from inherited guilt (ancestral sin), but because they have personally chosen to violate God’s will, damaging their soul and severing their connection with Him. Sin (Gr. amartia) is viewed as a "sickness" or "missing the mark," and guilt acts as a, sometimes necessary, spiritual remorse leading to repentance, healing, and restoration. Guilt is incurred only through one’s own voluntary wicked acts. It is the recognition that one has acted "lawlessly" against their own nature and God’s commandments. While some Orthodox views emphasize guilt as a, sometimes necessary, spiritual remorse, it should not be a paralysing shame. True guilt serves as a catalyst for confession and repentance. Because sin is a sickness, the focus is not on satisfying legal guilt but on healing the soul, achieving theosis (deification) (becoming like God), and overcoming death. Therefore,the goal of repentance (Metanoia) is not to dwell on guilt, but to turn away from sinful acts, embrace humility, and seek the mercy of our Lord and Savior Jesus Christ.
"Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that
He was manifested to take away our sins, and in Him there is no sin. Whoever sins has neither
seen Him nor known Him. Little children, let no one deceive you. He who practices righteous-
ness is righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned
from the beginning. For this purpose the Son of God was manifested, that tHe might destroy the
works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and
he cannot sin, because he has been born of God" [1 John 3:4-9).
Therefore, the goal of every Christian is not to sin. But in fact all people do sin. It is for this reason that the possibility to be freed from sin and to overcome sin comes through the saving work of our Lord and Savior Jesus Christ, Who forgives the sins of the world. Saint John writes, "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us. My little children, these things I write to you, so that you may not sin. And if anyone sins we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation of our sins, and not for own only but also for the whole world" (1 John 1-8-2:2).
To have a right or correct relationship with God includes living a holy and righteous life. And faith must seek forgiveness and cleansing for sin. Sin (amartia) does exist, and the practice of confession is the established basis for growth toward righteousness. Though we do sin, we should strive not to sin. Salvation in Christ IS A PROCESS OF GROWTH INTO SINLESSNESS.
It is prudent for all Orthodox Christians as we approach the holy season of Holy and Great Lent. Along with prayer, fasting, philanthropy, worship and many divine lenten services, the faithful must also include repentance for sins committed and seek cleansing through the Mystery of Confession/Repentance. Concerning our sins, God's Logos/Word, gives a wonderful promise. "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 faithful are to bring their sins to God in repentance and receive cleansing and forgiveness.
The early Christian community had a specific practice in this regard. People would stand and confess their sins to God in the presence of the whole congregation. Had not Jesus encouraged His followers to walk in the light together, to confront problems corporately, to "tell it to the Church" (Matthew 18:17)? Thus Saint James writes, "Confess your trespasses to one another" (James 5:16). But as time went on and the Church grew in numbers, strangers came to visit and public confession became more difficult. Our of mercy, priests began to witness confessions of sin privately on behalf of the Church.
Our Lord, God and Savior Jesus Christ gave His holy Disciples the authority to forgive sini. "If you forgive the sin of any, they are forgiven them; if you retain the sins of any, they are retained" (John 20:23), see also Matthew 16:19). From the beginning, Christians understood that the grace of Ordination endowed the shepherd of the flock with the discernment and compassion to speak the words of remission, ON BEHALF OF CHRIST, regarding the sins of those who confess and turn from sin. For God has promised the removal of sin from us "as far as the east is from the west" (Psalm 103:12).
Thus Our Holy Orthodox Church has encouraged her faithful: If you know you have committed a specific sin, do not hide it but confess it before coming to the Holy Eucharist or Holy Communion. Saint Paul wrote: "Let a man examine himself, and so let him eat of the bread and drink of the cup" (1 Corinthians 11:31).
King David learned a lesson regarding his sin which is recorded for our benefit. For about a year, he had hidden his sins of adultery with Bethsheba and the murder of her husband (2 Samuel 11:1-12:13). Then, confronted by Nathan the Prophet, David repented from his heart and confessed his sin in a psalm which is used for general confession to this day (Psalm 50[51]. The joy of salvation was restored to him.
While all sin is considered serious, the Orthodox Church differentiates between gravity based on whether it is "unto death" (deadly, willful, or unrepented) or less severe. Instead of seven, the Orthodox Church often focuses on the "eight evil thoughts" (or passions) formulated by Saint John Cassian: GLUTTONY, FORNICATION, LOVE OF MONEY, ANGER, SADNESS, LISTLESSNESS, VAINGLORY, AND PRIDE. These are considered the roots of sin, with pride often seen as the primary, most serious passion. While all sin causes separation from God, some sins are considered "heavier" or "mortal" (unto death), such as those mentioned by Saint Paul (sexual immorality, idolatry, murder, theft, etc.) These are sins that, if unrepented and persisted in, destroy the soul’s communion with God. The Orthodox Church identifies sins by focusing on the underlying passions that drive them and assesses their gravity by their impact on a person’s spiritual health and relationship with God.
Christians sometimes ask, "Can’t I confess to God privately?" Certainly, though there is no clear Biblical basis for it. When one confesses to God privately he or she tends to justify his/her actions and even place the blame on the other person. Furthermore, the person confessing to himself may lack knowledge of the faith or the necessary discernment to make an objective ruling or judgment. Also, the person may not understand the gravity of his or her sinful actions and avoid any personal incrimination. Even general confession occurs in the Church. In His mercy, God provides the Mystery (Sacrament) of Confession/Repentance (more properly called the Mystery of Repentance) to give us deliverance from sin and from what psychiatrists call denial. It is to pray in isolation, yet never come clean. If far more effective to confess aloud to God before a priest (father confessor), and benefit from his spiritual guidance, help and spiritual support.
Thus the Orthodox Christian comes before the holy icon of Christ, to Whom we confess, and are guided by our father Confessor, our spiritual father, in a cleansing inventory of our lives. When we reveal to God all, naming our sins and failures, we hear those glorious words of freedom which announce Christ’s promise of forgiveness of all our sins. We resolve to "go and sin no more" (John 8:11). [Resources: The Orthodox Study Bible)
____________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +
With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George
The Eastern Orthodox Christian Ethos 