A priest eschews AI confession for disembodying the Gospel, but misses how priests and sacraments started it all

 

The historical Jesus made forgiveness of sins a horizontal matter in a social relation of equals, and a predicate for divine forgiveness before the imminent end of the world foreclosed the opportunity.

The Christ of faith and early Catholicism turned forgiveness of sins into a vertical matter enclosed in a sacrament requiring elite intermediaries to administer it. 

But with a sacrament of confession to a priest the person actually wronged is simply bypassed and forgotten. Is there a better example of disembodying the Gospel? People who look for the origins of gnosticism and individualism should look here! 

The historical Jesus did not teach to confess one's sin to a priest, but to the person who was actually sinned against! Jesus' teaching everywhere stresses horizontal reconciliation without which there can be no vertical reconciliation.

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

 -- Matthew 5:23f. 

... And forgive us [ἄφες] our debts, as we forgive [ἀφίεμεν] our debtors. ... For if ye forgive [ἀφῆτε] men their trespasses, your heavenly Father will also forgive you [ἀφήσει]: But if ye forgive [ἀφῆτε] not men their trespasses, neither will your Father forgive [ἀφήσει] your trespasses.

-- Matthew 6:12, 14f.

So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive [ἀφῆτε] not every one his brother their trespasses.

 -- Matthew 18:35

And when ye stand praying, forgive [ἀφίετε], if ye have ought against any: that your Father also which is in heaven may forgive [ἀφῇ] you your trespasses. But if ye do not forgive [ἀφίετε], neither will your Father which is in heaven forgive [ἀφησεὶ] your trespasses.

 -- Mark 11:25f.

Confess your faults one to another . . ..

 -- James 5:16 

Forgiveness [ἄφεσις] is the social imperative of eschatological time, of the fullness of time proclaimed by Jesus the eschatological prophet when the kingdom of God was "at hand".

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance [ἄφεσιν] to the captives, and recovering of sight to the blind, to set at liberty [ἐν ἀφέσει] them that are bruised, To preach the acceptable year of the Lord.

-- Luke 4:18f.  

This forgiveness is offered unconditionally, without the "ifs" and conditions for forgiveness of later tradition. And Jesus himself models that meaning of unconditional forgiveness even to the bitter end of his life.

Father forgive [ἄφες] them, for they know not what they do.

-- Luke 23:34

This is why the disciple compelled to walk one mile walks two (Matthew 5:41). This is why the disciple struck on the one cheek offers the other also (Matthew 5:39). This is why the disciple robbed of his coat gives up also his cloke (Matthew 5:40).   

But retaining sins, withholding of forgiveness, would have simply been anathema to the historical Jesus. That just represents the intrusion of business as usual, the mere continuation of profane time, whose time was up. 

  

A Disembodied Gospel

Jim Morin, The Lamp

 

... For Catholics, the ordinary way to receive forgiveness of sins is by individual sacramental confession to a priest. We believe that Christ instituted this sacrament when he said to his apostles, “whose sins you forgive are forgiven them, and whose sins you retain are retained.” [John 20:23] But what is the reason which stands behind Christ’s decision to make forgiveness dependent on a direct interaction with a priest? One can give psychological motivations: confessing sins to another person promotes self-examination and sharpens awareness of sin; hearing spoken words of mercy gives experiential knowledge of forgiveness. One can also give ecclesiological reasons: reconciliation with God is simultaneously reconciliation with the Church, and besides, confessors are theologically trained to judge repentance, to resolve moral doubts, to answer spiritual questions, and so on. ...        

The irony of the essay is that this priest really does seem to grasp in his conclusion that "we need real human communion rooted in the love of the Incarnate Word". It just never occurs to him that he might be standing in the way of it, just like AI.

Matthew's infancy narrative says Jesus' family was made rich by the wise men, Luke's knows no wise men and says the family offered the sacrifice for the poor

 

Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem ... And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

-- Matthew 2:1, 11

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

-- Luke 2:22ff.

And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

-- Leviticus 12:8

This is just one of the many problems raised by the infancy narratives, but it's also a problem specifically for Matthew who tells us Jesus grew up to insist

... That a rich man shall hardly enter into the kingdom of heaven. ... It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

-- Matthew 19:23f.

That is one indication that Matthew's infancy narrative is an independent unit from the rest of his composition, which may have begun originally with chapter three with John the Baptist just like Mark, and that it was artlessly added after the fact.

From that one may take the Lukan infancy narrative as a corrective response, more harmonious with the Jesus who grows up to say

But woe unto you that are rich! for ye have received your consolation.

-- Luke 6:24

A Jesus angry with the exploitation of the poor shows up in the Cleansing of the Temple narratives, specifically overturning the tables of the sellers of doves in Matthew 21, Mark 11, and John 2.     

Things for which Jesus said there is no forgiveness and for which dying on the cross would have been therefore beside the point

 

The religious ideas in the following stand in sharp contrast to the idea that Jesus gave his life as a ransom for many (Matthew 20:28; Mark 10:45), which is the idea which won thanks to Paul's "other gospel" (I Corinthians 15:3 "Christ died for our sins"): 

Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: Because they said, He hath an unclean spirit.

-- Mark 3:28ff.

But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

-- Matthew 6:15

Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 

-- Matthew 12:31f.

And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

-- Matthew 18:34f. 

But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. 

-- Mark 11:26

And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.  

-- Luke 12:10

Palm Sunday in Mark ended as an anticlimactic reconnoitering event without a Temple cleansing until the morrow

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. 

-- Mark 11:11

Larry Norman: Is Christ a myth? a madman's whim?

The happy whimsey you pursue,

Till you at length believe it true,

Caught by your own delusive art,

You fancy first, and then assert.

-- Matthew Prior

For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 

-- Mark 11:23f.

 

Larry Norman - First Day In Church (Poem Spoken) - [Live]

You don't go to the kingdom, the kingdom comes to you

For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. -- Matthew 16:27f.

Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. -- Mark 8:38f.

And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. -- Mark 11:8ff.

And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. -- Luke 19:37f.

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: -- Luke 17:20

For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.  -- Luke 22:18

And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God. -- Luke 23:50f.

Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. -- Mark 15:43

And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. -- Luke 11:2

After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. -- Matthew 6:9f.

Actual forgiveness of sins, without a bloody sacrifice, without resurrection from the dead

For if ye forgive men their trespasses, your heavenly Father will also forgive you. -- Matthew 6:14

And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. -- Matthew 9:2

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. -- Mark 2:5

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. -- Mark 11:25

And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. -- Luke 5:20

Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. -- Luke 6:37

And he said unto her, Thy sins are forgiven. -- Luke 7:48

The near poverty of Jesus' family was shown by what Mary offered for her purification after Jesus' birth

Doves in America today run about $25 while ewe lambs run upwards of $500

 

 

  

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

-- Luke 2:22ff.

And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: ... And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

-- Leviticus 12:6,8

Perhaps it was Jesus' personal experience of exploitation of his own family's poverty which lurks in the background to this passage where he speaks directly to the sellers of doves:

And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. 

-- John 2:14ff.

See also:

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,  

-- Matthew 21:12

And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 

-- Mark 11:15

The detail is missing in Luke 19, where the cleansing of the temple is only a summary affair.

Jesus forgave sins quite apart from the shedding of blood, his own or that of others, and taught it

Thy sins be forgiven thee.

-- Matthew 9:2

Thy sins be forgiven thee.

-- Mark 2:5

Thy sins are forgiven thee.

-- Luke 5:20

For if ye forgive men their trespasses, your heavenly Father will also forgive you:

-- Matthew 6:14

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

-- Mark 11:25

Forgive, and ye shall be forgiven.

-- Luke 6:37

Her sins, which are many, are forgiven. ... And he said unto her, Thy sins are forgiven.

-- Luke 7:47, 48

And forgive us our sins; for we also forgive every one that is indebted to us.

-- Luke 11:4

Some Historical Problems Of The Palm Sunday Accounts

• Mark 10-11 has the healing of the blind Bartimaeus at Jericho immediately precede the Palm Sunday event, otherwise known as the triumphal entry into Jerusalem. Matthew 20-21 has the healing of two unnamed blind men at Jericho precede it, while Luke 18-19 has the healing of a single unnamed blind man at Jericho precede the assembling of crowds hailing Jesus riding into Jerusalem. But John 11-12 has no such healing of anyone blind at Jericho at all. Rather John has the presence of the previously raised from the dead Lazarus now back at Bethany, not mentioned by the other Gospels. It is Lazarus arisen the crowds are there to see in John, and his miracle worker Jesus.

• Mark has a single colt for Jesus to ride in procession, found by two disciples, Matthew has an ass and a colt, and Luke has one colt, whereas John has Jesus find a single young ass for himself without the aid of disciples.

• Mark has both garments and branches strewn in the way before Jesus as does Matthew, but Luke has only garments and knows no branches of any kind, whereas John knows no garments but only palm branches.

• Mark says the crowds blessed the Kingdom of David that comes in the name of the Lord as Jesus proceeded on his way, in addition to blessing He that comes in the name of the Lord. But Matthew has only the latter, while Luke has the crowds explicitly bless the King who comes in the name of the Lord, as does John who expands that to the King "of Israel". In Luke the additional intruding narrative about Zacchaeus at Jericho also includes the expectation of the people that the Kingdom of God would appear forthwith.

• The Synoptics agree that Jesus enters Jerusalem after the procession, and heads straight for the Temple. In Mark however it is an anticlimactic reconnoitering mission only, with Jesus entering, having a look around, and retreating overnight to Bethany. Jesus cleanses the Temple only on his return the next day. In Matthew, however, Jesus cleanses the Temple immediately on the same day as the triumphal entry, and hangs around also to perform healings, which elicit Hosannas from the children there, to which the scribes and chief priests object, only after which he retreats to overnight in the safety of Bethany. In Luke the objection is from the Pharisees, to the earlier procession pronouncement Blessed Be The King, not to the Temple healings and acclamations per se, which Luke does not mention. For now Jesus is found in Luke daily teaching in the Temple, where the chief priests and scribes engage him in debate but are frustrated in their attempts to destroy him because he was too popular with the people, a sentiment also expressed in Mark. Matthew includes the Pharisees with the chief priests in fearing the multitude supporting Jesus, which kept him ring fenced and out of their reach. Still by night, Jesus in Luke is said to be retreating to the Mount of Olives.

• John, of course, locates the cleansing of the Temple at the beginning of Jesus' ministry, not at the end of it as in the Synoptics, right after the first of his miracles, the changing of water into wine at the wedding at Cana. Instead, at this point in John's narrative the hubbub producing the Palm Sunday event crowds is the presence of Lazarus at Bethany, and Jesus' public return there after having gone into hiding after raising him from the dead. It is this Lazarus event which the Pharisees see as the cause of the whole world going after him, not the Jericho miracle, and preventing them from prevailing against him. The subsequent entry into Jerusalem, however, is inconclusive in John, if he ever really makes it on this try. A voice thunders from heaven during an interlude in the procession, after which Jesus again goes back into hiding. We next meet him, all of a sudden, days later at a Passover meal in Jerusalem.

Both the Synoptic accounts and John's portray a Jesus who looks less certain of what he's supposed to be doing next than is often admitted. The inconsistency of the more minor details of the narratives suggests there was trouble with this part of the tradition which was not susceptible of easy resolution. It is noteworthy that quite apart from the cleansing of the Temple, the people's acclamation of Jesus as their King, and his refusal to disown it, can stand alone as the reason for his eventual arrest, trial and execution. It is not necessary to make the Temple cleansing the straw which somehow broke the camel's back.

In the Synoptic accounts Jesus is more or less retreating from Jerusalem to Bethany or its vicinity nightly, the cleansing of the Temple having accomplished nothing in the way of ushering in the Kingdom of God. As earlier in the sending out of the disciples to proclaim the gospel in Matthew 10, the failure of the Kingdom to materialize meant to regroup and move forward, not give up. Accordingly Jesus appears to use willingly the protective curtain of the multitudes for safety by day, and hiding out of town under cover of darkness by night. In Mark you almost get the impression that he is nonplussed on arrival at the Temple after all the fuss made over him, says what now, and retreats to Bethany to figure out what to do next. The events in Gethsamene a few days later with armed disciples under cover of darkness suggest further indecisiveness, not purpose. He does not go willingly to slaughter. He has not yet surrendered all. Perhaps just the opposite of the what the text says, he really did call on his father's legions of angels, but they did not come. And from there it was not far to My God, my God, why have you forsaken me?

In John the picture of a Jesus hiding out from the authorities is more thoroughgoing. He has to flee, for example, after raising Lazarus, and does so again on Palm Sunday itself, not reappearing until the night in which he was betrayed (nevermind the problem that his attempted entry into Jerusalem appears to be a day later than in the Synoptics). That is all the more remarkable because at least in this part of John's narrative Jesus' pretensions to being the coming King of Israel smack more of an earthly than of the heavenly one of the rest of the narrative. The explicit reference to the palm branches strewn in the procession as opposed to the more generic parts of trees as in the Synoptics must have signified the end of the present earthly conflict with Rome and the commencement of a new era of peace.

It was not to be.