tag="{http://www.w3.org/1999/xhtml}a">[39]

In the middle of the third century, Origen, pupil of St. Clement of Alexandria, was born in that town about 184, labored there for a time, and afterwards at Cæsarea in Palestine. He died at Tyre in 253. Again and again does he make reference to confession of sin and its absolution by a priest. "Hear therefore now," says he, "how many are the remissions of sin in the Gospels. The first is this by which we are baptized unto the remission of sins. * * * There is also yet a seventh, although hard and laborious: the remission of sins through penitence when the sinner washeth his bed with tears, and his tears become his bread day and night, and when he is not ashamed to declare his sin to the priest of the Lord, and seek a remedy."[40] And commenting on the words of the Psalmist—"Because I declare my iniquity"—Origen writes: "Wherefore see what divine Scripture teaches us, that we must not hide sin within us. * * * But if a man become his own accuser, while he accuses himself and confesses, he at the same time ejects the sin, and digests the whole cause of the disease. Only look diligently round to whom then oughtest to confess thy sin. Prove first the physician, * * * that so in fine then mayest do and follow whatever he shall have said, whatever counsel he shall have given."[41] Again does Origen write: "For if we have done this, and revealed our sins not only to God, but also to those who are able to heal our wounds and sins, our sins will be blotted out by Him who saith: 'Behold, I will blot out thy iniquities as a cloud, and thy sins as a mist.'"[42]

In the first half of the third century, flourished St. Cyprian, Bishop of Carthage. Born in North Africa, he became a Christian about 240, and was beheaded in 238 "as an enemy of the gods, and a seducer of the people." He repeatedly refers to the practice of confession and absolution. The following passage from his work "De Lapsis" will suffice to show his mind: "God perceives the things that are hidden, and considers those that are hidden and concealed. None can escape the eye of God: He sees the heart and breast of every person, and He will judge not only our actions, but also our words and thoughts. He regards the minds of all, and the wishes conceived in the hidden recesses of the breast. In fine, how much loftier in faith and in fear (of God) superior are they who, though implicated in no crime of sacrifice, or of accepting a certificate, yet because they have only had thought thereof, this very thing sorrowingly and honestly confessing before the priests of God, make a confession (exomologesis) of their conscience, expose the burthen of the soul, seek out a salutary cure even for light and little wounds, knowing that it is written 'God will not be mocked.'"

In the early part of the fourth century, Lactantius, who is said to have been converted about the year 290, and to have been put to death about 326, writes: "As every sect of heretics thinks its followers are above all other Christians, and its own the Catholic Church, it is to be known that is the true Catholic Church wherein is confession and penitence which wholesomely heals the wounds and sins to which the weakness of the flesh is subject."[43]

In the first half of the fourth century, Eusebius, the well-known ecclesiastical historian and Bishop of Cæsarea, in Palestine, who was born about 270, flourished during the reigns of Constantine and Constantius, and died in 340, leaves on record that the Emperor Philip, who wished to join in the prayers of the Church, was not permitted to do so "until he made his exomologesis (confession), and classed himself with those who were separated on account of their sins."[44]

In the same century, St. Hiliary, Bishop of Poietiers, in Gaul, who died in 368, writes: "There is the most powerful and most useful medicine for the diseases of deadly vices in their confession. * * * Confession of sin is this, that what has been done by thee thou confess to be a sin, through thy conviction that it is sin."[45]

In the fourth century, St. Athanasius, Patriarch of Alexandria, born about the year 296, who lived till 373, and whose name is identified with the General Council of Nice, is equally explicit. "As man," says he, "is illuminated with the grace of the Holy Spirit by the priest that baptizes, so also he who confesses in penitence receives through the priest, by the grace of Christ, the remission of sin."

In this same century, St. Pacian, who died Bishop of Barcelona about 373, and who wrote on Baptism and Penance, asserts: "'But you will say you forgive sin to the penitent, whereas in baptism alone it is allowed you to loose sin.' Not to me at all, but to God only, who both in baptism forgives the guilt incurred, and rejects not the tears of the penitent. But what I do, I do not by my own right, but by the Lord's. * * * Wherefore, whether we baptize, whether we constrain to penitence, or grant pardon to the penitent, Christ is our authority. It is for you to see to it, whether Christ hath this power, whether Christ have done this. Baptism is the Sacrament of our Lord's passion; the pardon of penitents is the merit of confession."[46]

In the latter half of this same century, St. Ambrose, born in Gaul about 340, who lived till 397, the last twenty-two years Bishop of Milan, writes: "Sins are remitted by the word of God, of which the Levite is the interpreter and also the executor; they are also remitted by the office of the priest and the sacred ministry."[47]

"It seemed impossible," says this writer elsewhere, "that water should wash away sin. Then Naaman the Syrian believed not that his leprosy could be cured by water; but God, who has given so great a grace, made the impossible to be possible. In the same manner, it seemed impossible for sins to be forgiven by penitence. Christ granted this to His Apostles, which has been from the Apostles transmitted to the offices of the priests."[48]

And, in similar strain, does St. John Chysostom, Archbishop of Constantinople, who