To Call Our Sin by Name

One of the hallmarks of daily prayer in many of historic Christianity’s great traditions is beginning prayers with a confession of sin. This communal confession of sin before prayer and reading is a wonderful, formative habit that I commend to all. But does it replace the need for individual and specific confession?

Pope Francis’ recent comments are helpful here. In discussing our inability to “call our sin by name”, Francis notes:

“This is the struggle of Christians. It is our struggle every day. And we do not always have the courage to speak as Paul spoke about this struggle. We always seek a way of justification: ‘But yes, we are all sinners.’ But we say it like that, don’t we? This says it dramatically: it is our struggle. And if we don’t recognize this, we will never be able to have God’s forgiveness. Because if being a sinner is a word, a way of speaking, a manner of speaking, we have no need of God’s forgiveness. But if it is a reality that makes us slaves, we need this interior liberation of the Lord, of that force. But more important here is that, to find the way out, Paul confesses his sin to the community, his tendency to sin. He doesn’t hide it.”

“Some say: ‘Ah, I confess to God.’ But it’s easy, it’s like confessing by email, no? God is far away, I say things and there’s no face-to-face, no eye-to-eye contact. Paul confesses his weakness to the brethren face-to-face. Others [say], ‘No, I go to confession,’ but they confess so many ethereal things, so many up-in-the-air things, that they don’t have anything concrete. And that’s the same as not doing it. Confessing our sins is not going to a psychiatrist, or to a torture chamber: it’s saying to the Lord, ‘Lord, I am a sinner,’ but saying it through the brother, because this says it concretely. ‘I am sinner because of this, that and the other thing.


Christian reflection on the 4th of July

I think our best attempt at being honest and faithful Christians on July 4th consists in holding these two truths together:

We are thankful for the freedom to worship, but we worship within a religion that sees ultimate freedom as only being found in absolute dependence on a good King.

Stumbling over the Testaments and Patristic Exegesis


Yes, and amen.

The essay argues that if biblical scholars are to find something of enduring value in patristic exegesis and some way of appropriating what we find there, we need a clearly articulated understanding of the relationship between the two Testaments of the Christian Bible, as well as an understanding of how Christ might be found in the first of those Testaments in a way that takes into account the ongoing life of these same biblical texts in Jewish interpretation and practice.

From Stumbling over the Testaments: On Reading Patristic Exegesis and the Old Testament in Light of the New in the Journal of Theological Interpretation, Volume 4, No. 1.