Other faiths do not have Confession...how is mortal sin 'forgiven?'

[Harsalter]

The Anglican Ordinal at the laying on of hands reads;

" Receive the holy Ghost for the office and work of a priest in the Church of God, now committed unto thee by the imposition of our hands. Whose sins thou dost forgive, they are forgiven; and whose sins thou dost retain, they are retained. Be thou a faithful dispenser of the word of God, and of his Holy Sacraments; in the Name of the Father, and of the Son, and of the Holy Ghost. Amen."

In practise far few Anglicans take advantage of the grace available inj the Sacrament of Confession. Pax et bonum Fr Don OPA

By whose authority can they forgive and retain sins? Does the Anglican Church claim to have the unborken chain of Apostolic Succession that the RCC and Orthodox has?

 

[LCMS_No_More]

He won’t be accusing us or holding them against us if they were confessed and repented. But it is very difficult for anyone to be perfectly contrite, the reason for the sacrament of reconcilliation.

In the final judgement, we are all judged together and all will know everyone’s sins, the sins we have committed since our baptism. Any sins before our baptism are forgiven and FORGOTTEN. For cradle Catholics who were baptised as infants, not much help, eh. But better to be baptised than not.

This means your neighbor will know your’s and you will know your neighbor’s. Your wife will know your’s and you will then know your wife’s.

We will need to be cleansed and made holy in purgatory unless that great step has been made on earth.

The important thing is still that they have been forgiven if we confessed them and were repentent, and we will not be held accountable to spend eternity in hell for them.

Where in Church teaching does is say this? My understanding of Scripture, which I quoted, and Tradition is that all sins confessed and absolved are gone, finito, abolised, forgotten.

Purgatory and penances are not about us making atonement for them (which is impossible for us to do, only the sacrifice re-presented in the Mass can do that), they are about removing the stains left behind by sins (mostly, the attachments to sin) and repairing the harm done (i.e., prayers to reconcile us and reorient us toward God, restitution, etc.).

 

[Harsalter]

Where in Church teaching does is say this? My understanding of Scripture, which I quoted, and Tradition is that all sins confessed and absolved are gone, finito, abolised, forgotten.

It’s basic Church teachings, I have heard it many times from my priest, on EWTN and Catholic radio.

Plus in the Catechism, sect 682;

*When He comes at the end of time to judge the living and the dead, the glorious Christ will **reveal the secret *disposition of hearts and will render to each man according to his works and according to his acceptance or refusal of grace.

And in sect 1873, it says,
*
The root of all sins lies in a man’s heart The kinds and the gravity of sins are determined principally by their objects.*

So to reveal our hearts He will reveal our sins.

 

[LCMS_No_More]

It’s basic Church teachings, I have heard it many times from my priest, on EWTN and Catholic radio.

Plus in the Catechism, sect 682;

*When He comes at the end of time to judge the living and the dead, the glorious Christ will **reveal the secret ***disposition of hearts and will render to each man according to his works and according to his acceptance or refusal of grace.

And in sect 1873, it says,
*
The root of all sins lies in a man’s heart The kinds and the gravity of sins are determined principally by their objects.*

So to reveal our hearts He will reveal our sins.

Well, your bolding missed the whole point…it’s not the “secret” but the secret disposition of our hearts. In other words, what were our true motives in life? It goes on to explain regarding the “acceptance and refusal of grace.” Those are shown forth in our works. If we accept grace, we will cooperate with God and perform good works. If we fall from grace, God’s grace still calls to us and we can cooperate with that grace and be restored.

That’s part of the point of progressive sanctification. Yes, if I were to commit a mortal sin and go to confession, my heart is still not completely purified although the sin is completely erased from my account. The attachment still remains, not the sin. Penances are intended to remove that attachment as well as sacraments, sacramentals, and devotions. The more one grows in holiness, the purer the disposition of a person’s heart.

For example, St. Francis of Assisi started out with dreams of glory and conquest but ended up being the very image of Christ because as he got closer to God, the disposition of his heart changed. Do you honestly believe God threw the former life of Francis back in his face or received him into glory based on where his heart was when he died?

Now, most of us, when we die, will have an impure disposition because we’ll still have attachments to earthly things. That’s what purgatory is for…to purge those attachments and make us pure for the eternal joy of heaven. It’s not so God can throw our sins, which He promised to forget, back in our faces.

 

[Harsalter]

Well, your bolding missed the whole point…it’s not the “secret” but the secret disposition of our hearts.

I haven’t missed any point. I pay attention to teachings when they are teached.

And even according to the New Advent’s Catholic Encyclopedia at newadvent.org/cathen/08552a.htm
they explain this very “basic” teaching,

*5. Object of the Judgment
The judgment will embrace all works, good or bad, forgiven as well as forgiven sins, every idle word (Matthew 12:36), every secret thought (1 Corinthians 4:5). With the exception of Peter Lombard, theologians teach that even the secret sins of the just will be made manifest, in order that judgment may be made complete and that the justice and mercy of God may be glorified. This will not pain or embarrass the saints, but add to their glory, just as the repentance of St. Peter and St. Mary Magdalen is to these saints a source of joy and honour. *

 

[Harsalter]

Glad I found this page at
newadvent.org/cathen/12575a.htm

It goes on and states,

Temporal Punishment

*That temporal punishment is due to sin, even after the sin itself has been pardoned by God, is clearly the teaching of Scripture. God indeed brought man out of his first disobedience and gave him power to govern all things (Wisdom 10:2), but still condemned him “to eat his bread in the sweat of his brow” until he returned unto dust. God forgave the incredulity of Moses and Aaron, but in punishment kept them from the “land of promise” (Numbers 20:12). The Lord took away the sin of David, but the life of the child was forfeited because David had made God’s enemies blaspheme His Holy Name (2 Samuel 12:13-14). In the New Testament as well as in the Old, almsgiving and fasting, and in general penitential acts are the real fruits of repentance (Matthew 3:8; Luke 17:3; 3:3). The whole penitential system of the Church testifies that the voluntary assumption of penitential works has always been part of true repentance and the Council of Trent (Sess. XIV, can. xi) reminds the faithful that God does not always remit the whole punishment due to sin together with the guilt. God requires satisfaction, and will punish sin, and this doctrine involves as its necessary consequence a belief that the sinner failing to do penance in this life may be punished in another world, and so not be cast off eternally from God. *

 

[LCMS_No_More]

I haven’t missed any point. I pay attention to teachings when they are teached.

Well, my understanding of reading a statement means that you read the whole thing, not just the part you want to emphasize. It says “the secret disposition of the heart” not “the secret.” Important distiction.

And even according to the New Advent’s Catholic Encyclopedia at newadvent.org/cathen/08552a.htm
they explain this very “basic” teaching,

5. Object of the Judgment
The judgment will embrace all works, good or bad, forgiven as well as forgiven sins, every idle word (Matthew 12:36), every secret thought (1 Corinthians 4:5). With the exception of Peter Lombard, theologians teach that even the secret sins of the just will be made manifest, in order that judgment may be made complete and that the justice and mercy of God may be glorified. This will not pain or embarrass the saints, but add to their glory, just as the repentance of St. Peter and St. Mary Magdalen is to these saints a source of joy and honour.

Right! No problem here. There are sins we commit that we aren’t even aware of. They’re venial sins, but they’re sins nonetheless. Those will most certainly be revealed.

What I am saying and the Church teaches is that sins confessed and absolved in the Sacrament of Reconciliation are wiped away, erased, forgotten. The temporal effects remain, which is what penance is for.

 

[LCMS_No_More]

Glad I found this page at
newadvent.org/cathen/12575a.htm

It goes on and states,

Temporal Punishment

That temporal punishment is due to sin, even after the sin itself has been pardoned by God, is clearly the teaching of Scripture. God indeed brought man out of his first disobedience and gave him power to govern all things (Wisdom 10:2), but still condemned him “to eat his bread in the sweat of his brow” until he returned unto dust. God forgave the incredulity of Moses and Aaron, but in punishment kept them from the “land of promise” (Numbers 20:12). The Lord took away the sin of David, but the life of the child was forfeited because David had made God’s enemies blaspheme His Holy Name (2 Samuel 12:13-14). In the New Testament as well as in the Old, almsgiving and fasting, and in general penitential acts are the real fruits of repentance (Matthew 3:8; Luke 17:3; 3:3). The whole penitential system of the Church testifies that the voluntary assumption of penitential works has always been part of true repentance and the Council of Trent (Sess. XIV, can. xi) reminds the faithful that God does not always remit the whole punishment due to sin together with the guilt. God requires satisfaction, and will punish sin, and this doctrine involves as its necessary consequence a belief that the sinner failing to do penance in this life may be punished in another world, and so not be cast off eternally from God.

This is what I’ve been saying all along.

 

[Harsalter]

*… theologians teach that even the secret sins of the just will be made manifest, in order that judgment may be made complete and that the justice and mercy of God may be glorified. This will not pain or embarrass the saints, but add to their glory, just as the repentance of St. Peter and St. Mary Magdalen is to these saints a source of joy and honour. *

So you agree that the above means that our sins will be made manifest (known) so that the justice and mercy of God will be glorified?

If a saint is truly a saint, than all of their sins have been forgiven and they have either served their temporal punishment/cleansing in purgatory or never needed it as they served enough penance on earth. But their sins will be made manifest nonetheless.

If you agree with this, then we have no disagreement.