Religion_Confession_Yom

Confession

Confession, in the Judeo-Christian tradition, the acknowledgment of sinfulness in public or private, regarded as necessary to obtain divine forgiveness. The need for confession is frequently stressed in the Bible. The mission of the Old Testament prophets was to awaken in the people a sense of sinfulness and an acknowledgment of their guilt, both personal and collective. Before the destruction of the Temple of Jerusalem (ad 70), the sin offerings on the Day of Atonement (Yom Kippur) were prefaced by a collective expression of sinfulness (Lev. 16:21), and, since the destruction of the Temple, the Day of Atonement has continued in Judaism as a day of prayer, fasting, and confession.

In the New Testament the public ministry of Jesus was prepared for by John the Baptist, who baptized the people; the baptism was accompanied by a public confession of sins (Matt. 3:6). The necessity of confession is discussed in many places in the New Testament, although there is no direct evidence that confession had to be specific or detailed or that it had to be made to a priest.

A detailed confession to a bishop or priest, however, appeared early in the church's history. In the 5th-century discipline of the Roman Church, the practice was to hear confessions at the beginning of Lent and to reconcile the penitents on Holy Thursday. Gradually, however, the practice of reconciling, or absolving, sinners immediately after confession and before fulfillment of penance was introduced. By the end of the 11th century, only notorious sinners were reconciled on Holy Thursday. Often, those guilty of serious sins put off penance until death approached. To correct this abuse, the fourth Lateran Council (1215) established the rule that every Christian should confess to a priest at least once a year.

In modern times the Roman Catholic Church teaches that penance is a sacrament, instituted by Christ, in which a confession of all serious sins committed after Baptism is necessary. The doctrine of the Eastern Orthodox churches concerning confession agrees with that of the Roman Catholic Church.

During the Reformation the Church of England resisted attempts to have all references to private confession and absolution removed from the prayer book. In the 19th century, the Oxford Movement encouraged a revival of private confession, and it was accepted by some Anglo-Catholics. Many Anglicans, however, favour the general confession and absolution of the Communion service.

Most Protestants regard the general confession and absolution of the Communion service as sufficient preparation for the Lord's Supper. Among Lutherans, private confession and absolution survived the Reformation for a time but were eventually given up by most members. John Calvin also recognized the value of private confession and absolution for those troubled in conscience, but he denied that such confession was a sacrament or that it was necessary for the forgiveness of sins. In some Pentecostal and Fundamentalist churches, confession of sins is an important part of the worship service.

Most Protestants consider auricular or private confession to be unbiblical and consider confession viewed as a sacrament to be equally unbiblical. These Protestants stress that God alone can forgive sins.

Yom Kippur

Yom Kippur, Hebrew YOM HA-KIPPURIM, English Day Of Atonement, the most solemn of Jewish religious holidays, observed on the 10th day of the lunar month of Tishri (in the course of September and October), when Jews seek to expiate their sins and achieve a reconciliation with God. Yom Kippur concludes the "10 days of repentance" that begin with Rosh Hoshanah (New Year's Day) on the first day of Tishri. The Bible refers to Yom Kippur as Shabbat Shabbaton ("Sabbath of Solemn Rest," or "Sabbath of Sabbaths") because, even though the holy day may fall on a weekday, it is on Yom Kippur that solemnity and cessation of work are most complete. The purpose of Yom Kippur is to effect individual and collective purification by the practice of forgiveness of the sins of others and by sincere repentance for one's own sins against God.

Yom Kippur is marked by abstention from food, drink, and sex. Among extremely Orthodox Jews the wearing of leather shoes and anointing oneself with oil are forbidden. Orthodox Jews may wear long white robes called kippelot.

Jewish congregations spend the eve of Yom Kippur and the entire day in prayer and meditation. On the eve of Yom Kippur the Kol Nidre is recited. Famous for its beautiful melody, the Kol Nidre is a declaration annulling all vows made during the course of the year insofar as they concern oneself (obligations toward others are excluded). Friends also ask and accept forgiveness from one another for past offenses on the evening before Yom Kippur, since obtaining forgiveness from one's fellows signifies God's forgiveness. God is believed to forgive the sins of those who sincerely repent and show their repentance by improved behaviour and performance of good deeds.

The services on Yom Kippur itself last continuously from morning to evening and include readings from the Torah and the reciting of penitential prayers. Yiskur, which are memorial prayers for the recently deceased, may also be recited by members of the congregation. The services end with closing prayers and the blowing of the ritual horn known as the shofar.

Before the destruction of the Temple in Jerusalem, the high priest performed an elaborate sacrificial ceremony in the Temple, successively confessing his own sins, the sins of priests, and the sins of all Israel. Clothed in white linen, he then entered the Holy of Holies--allowed only at Yom Kippur--to sprinkle the blood of the sacrifice and to offer incense. The ceremony concluded when a goat (the scapegoat), symbolically carrying the sins of Israel, was driven to its death in the wilderness.



	Confession Confession, in the Judeo-Christian tradition, the acknowledgment of sinfulness in public or private, regarded as necessary to obtain divine forgiveness. The need for confession is frequently stressed in the Bible. The mission of the Old Testament prophets was to awaken in the people a sense of sinfulness and an acknowledgment of their guilt, both personal and collective. Before the destruction of the Temple of Jerusalem (ad 70), the sin offerings on the Day of Atonement (Yom Kippur) were prefaced by a collective expression of sinfulness (Lev. 16:21), and, since the destruction of the Temple, the Day of Atonement has continued in Judaism as a day of prayer, fasting, and confession. In the New Testament the public ministry of Jesus was prepared for by John the Baptist, who baptized the people; the baptism was accompanied by a public confession of sins (Matt. 3:6). The necessity of confession is discussed in many places in the New Testament, although there is no direct evidence that confession had to be specific or detailed or that it had to be made to a priest. A detailed confession to a bishop or priest, however, appeared early in the church's history. In the 5th-century discipline of the Roman Church, the practice was to hear confessions at the beginning of Lent and to reconcile the penitents on Holy Thursday. Gradually, however, the practice of reconciling, or absolving, sinners immediately after confession and before fulfillment of penance was introduced. By the end of the 11th century, only notorious sinners were reconciled on Holy Thursday. Often, those guilty of serious sins put off penance until death approached. To correct this abuse, the fourth Lateran Council (1215) established the rule that every Christian should confess to a priest at least once a year. In modern times the Roman Catholic Church teaches that penance is a sacrament, instituted by Christ, in which a confession of all serious sins committed after Baptism is necessary. The doctrine of the Eastern Orthodox churches concerning confession agrees with that of the Roman Catholic Church. During the Reformation the Church of England resisted attempts to have all references to private confession and absolution removed from the prayer book. In the 19th century, the Oxford Movement encouraged a revival of private confession, and it was accepted by some Anglo-Catholics. Many Anglicans, however, favour the general confession and absolution of the Communion service. Most Protestants regard the general confession and absolution of the Communion service as sufficient preparation for the Lord's Supper. Among Lutherans, private confession and absolution survived the Reformation for a time but were eventually given up by most members. John Calvin also recognized the value of private confession and absolution for those troubled in conscience, but he denied that such confession was a sacrament or that it was necessary for the forgiveness of sins. In some Pentecostal and Fundamentalist churches, confession of sins is an important part of the worship service. Most Protestants consider auricular or private confession to be unbiblical and consider confession viewed as a sacrament to be equally unbiblical. These Protestants stress that God alone can forgive sins. Yom Kippur Yom Kippur, Hebrew YOM HA-KIPPURIM, English Day Of Atonement, the most solemn of Jewish religious holidays, observed on the 10th day of the lunar month of Tishri (in the course of September and October), when Jews seek to expiate their sins and achieve a reconciliation with God. Yom Kippur concludes the "10 days of repentance" that begin with Rosh Hoshanah (New Year's Day) on the first day of Tishri. The Bible refers to Yom Kippur as Shabbat Shabbaton ("Sabbath of Solemn Rest," or "Sabbath of Sabbaths") because, even though the holy day may fall on a weekday, it is on Yom Kippur that solemnity and cessation of work are most complete. The purpose of Yom Kippur is to effect individual and collective purification by the practice of forgiveness of the sins of others and by sincere repentance for one's own sins against God. Yom Kippur is marked by abstention from food, drink, and sex. Among extremely Orthodox Jews the wearing of leather shoes and anointing oneself with oil are forbidden. Orthodox Jews may wear long white robes called kippelot. Jewish congregations spend the eve of Yom Kippur and the entire day in prayer and meditation. On the eve of Yom Kippur the Kol Nidre is recited. Famous for its beautiful melody, the Kol Nidre is a declaration annulling all vows made during the course of the year insofar as they concern oneself (obligations toward others are excluded). Friends also ask and accept forgiveness from one another for past offenses on the evening before Yom Kippur, since obtaining forgiveness from one's fellows signifies God's forgiveness. God is believed to forgive the sins of those who sincerely repent and show their repentance by improved behaviour and performance of good deeds. The services on Yom Kippur itself last continuously from morning to evening and include readings from the Torah and the reciting of penitential prayers. Yiskur, which are memorial prayers for the recently deceased, may also be recited by members of the congregation. The services end with closing prayers and the blowing of the ritual horn known as the shofar. Before the destruction of the Temple in Jerusalem, the high priest performed an elaborate sacrificial ceremony in the Temple, successively confessing his own sins, the sins of priests, and the sins of all Israel. Clothed in white linen, he then entered the Holy of Holies--allowed only at Yom Kippur--to sprinkle the blood of the sacrifice and to offer incense. The ceremony concluded when a goat (the scapegoat), symbolically carrying the sins of Israel, was driven to its death in the wilderness.