God is the Ultimate Therapist

Victor Ajluni

One of the more common statements that we hear from Protestants in regards to confessing our sins to an ordained priest is “I just confess my sins directly to God”. Of course, we should acknowledge our sins immediately when we are aware of them and ask God’s forgiveness. However, the God who created us knows what we need infinitely more than we do. This is why He instituted the Sacrament of Reconciliation.

According to Elizabeth Young’s survey of Carl Jung’s views on confession and forgiveness in the Journal of Religion and Health, man is a naturally religious being with an innate need to confess his wrongdoing in order to gain absolution from one qualified to give it. It is an ancient and universal phenomenon that can be attested to by psychotherapists, priests and rabbis. Confession bridges the gap between human psychology and religion, like the two beams of a cross at the place where they intersect-guilt.

A brief survey of both the Old and the New Testament demonstrates that as with everything else, when it comes to confession to a priest, “Father knows best.”

If a man carnally lie with a woman that is a bondservant and marriageable, and yet not redeemed with a price, nor made free: they both shall be scourged: and they shall not be put to death, because she was not a free woman. And for his trespass he shall offer a ram to the Lord, at the door of the tabernacle of the testimony. And the priest shall pray for him: and for his sin before the Lord: and he shall have mercy on him, and the sin shall be forgiven. Lev. 19:20-22

These is just one illustrative example from the Old Testament Scripture. In the New Covenant, Jesus perfects the old covenant: sins are not just atoned for; by His authority they are forgiven. And in His wisdom He transfers the authority to forgive sins to His apostles.

If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions. Matt. 6:14-15

Jesus cannot contradict Himself. He told us in certain terms that we must forgive to be forgiven. But, then He gave a special power to His New Testament priests to either forgive or not forgive the sins of anyone in His name. There is only one way they could know what sins need forgiveness as well as judge the sincerity of the penitent—they would need to hear their confession.

He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. [He gave them His authority.] When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. [He gave them the Spirit in order to help them carry out their spiritual mission.] Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained. [He gave them the power to forgive or retain the sins of any.] John 20:21-23

His New Testament priest, St. Paul, puts that power to use.

And to whom you have pardoned any thing, I also. For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the person of Christ. 2Cor. 2:10

The effects of sin are all around us. They are also within us. The effects of failing to seek reconciliation with God, one another and ourselves are also evident. Reconciling with an adversary, friend or ourselves is a local treatment, which can improve other relationships germane to the damaged personal relationship eventually leading to the more thorough eradication of the disease of sin in the sacrament of reconciliation.

Let us regularly go to the Physician of Life who speaks to us the words every person longs to hear, “May God give you pardon and peace, and I absolve you from your sins.” When we walk out of the confessional, we can rest assured that our sins are blotted out. There is no need for anxiety, assumptions, presumption or self-deceit.

The Catechism of the Catholic Church summarizes it well:

1465 When he celebrates the sacrament of Penance, the priest is fulfilling the ministry of the Good Shepherd who seeks the lost sheep, of the Good Samaritan who binds up wounds, of the Father who awaits the prodigal son and welcomes him on his return, and of the just and impartial judge whose judgment is both just and merciful. The priest is the sign and the instrument of God’s merciful love for the sinner.

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13 thoughts on “God is the Ultimate Therapist”

  1. Pingback: Pastoral Sharings: "15th Sunday in Ordinary Time" | St. John

  2. This is a wonderful article. I especially appreciate the idea that Jesus perfects the old covenant, and that sins are more than atoned for, they are forgiven!

  3. Just an observation : since Jesus frequently healed someone physically and THEN forgave their sin, it goes without saying that few priests today have retained this (former) ability – unlike the Apostles who healed many. This attenuation of power (and faith?) might be part of the reason the CC is not making converts en mass, as was the case in the first centuries. That power now rests almost exclusively with our Saints in heaven.

    1. I don’t think that ” man born blind ” in John 9 :3 would agree with you. And it
      never was a contest.

  4. Excellent article, Victor, very well written.
    It’s always refreshing to have a professional in a field commonly believed to eschew religion actually promote the truth. There’s no way you could be accused of writing in a self-interested way.

  5. I believe that confession is a high good, yet it is still not an evolved concept in practice … it misses the point on reparation. Admitting wrong is good; being forgiven by God is good and soothing; saying a few prayers as reparation is wholly inadequate and unless reparation is made to the offended party, the concept is still flawed. Yes, God forgives an infraction of holy rule…most “sin” is also directed at others people.
    A child is molested (is it a requirement of the confession process to meet the child, acknowledge wrong and contrition and offer whatever is needed to make things right); an elderly person or store is defrauded (is it a requirement to acknowledge to the offended party the wrong and make them whole?); a person is lied to (is it a requirement that the “sinner” tell the person that they were lied to and offer an apology and the truth); an unfaithful spouse (should they also have to admit infidelity to their mate and do whatever is necessary to repair the relationship?)
    Forgiveness by God does not make the purpose we “sinned” against whole, and making the Other whole needs to be a part of the process of forgiveness….you cannot admit wrong, be forgiven by God thru the priest, and go on with three Hail Marys and three Our Fathers….damage must be repaired as part of the healing process. We have a way to go till we get it right…hence, the sacrament of reconciliation which includes God MUST include the offended in each case. What do you think?

    1. I think you should read my other article that addresses the corporate nature of sin and forgiveness. 😉

    2. The Catechism of the Catholic Church, n.2412, n.2487, n.2454, n. 2509 teaches that every offense committed entails the duty of reparation, even if its author has been forgiven.

    3. Yes, is it a condition for forgiveness!
      Here’s one citation: The sacrament of Penance is a whole consisting in three actions of the penitent and the priest’s absolution. The penitent’s acts are repentance, confession or disclosure of sins to the priest, and the intention to make reparation and do works of reparation. CCC 1491

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