What is required of the penitent?
Those among the faithful who wish to receive the peace and assurance of the forgiveness of sins should have contrition for their sins, with a full purpose of amendment of life, and come to the priest with faith in Jesus Christ and hope in his mercy, as the Scriptures teach: “godly sorrow works repentance that leads to salvation; it does not bring regret” (2Co 7:10; see Q446, Q486); “if the wicked turn from his wickedness, and do what is lawful and right, he shall live thereby” (Ezk 33:19); “It is to him that all the prophets bear witness: that through his Name, everyone who believes in him will receive remission of sins” (Act 10:43).
It is important to remember that “all have sinned and fall short of the glory of God,” and that we “are being justified freely by his grace through the redemption that is in Christ Jesus” (Rom 3:23–25; see Q168, Q187). Therefore, the Apostle John writes: “If we say that we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and righteous so that he will forgive us our sins and cleanse us from all unrighteousness” (1Jo 1:8–10; see Q168, Q422).
To prepare for confession is to acknowledge, with St Paul, that “Christ Jesus came into the world to save sinners of whom I am the first” (1Ti 1:15; see Q153, Q573), the very confession every communicant makes in the prayer before Holy Communion.
Fasting and prayer are fitting preparations for repentance, as for the people of Nineveh: “the people of Nineveh believed God; they proclaimed a fast, and everyone, great and small, put on sackcloth” (Jon 3:5).
To comprehend the magnitude of our falling short, it is useful to examine ourselves both against the commandments (for example, by reviewing the Ten Commandments; see Part III below) and in the light of the good we have left undone (Jas 4:17). As a modern catechist summarizes, the general disciplines that prepare us for Confession and Communion are the disciplines of the Christian life itself:
• regular participation in the liturgical worship of the Church, and a regular rule of personal prayer;
• the practice of inner prayer (“prayer of the heart”) for the constant remembrance of God, with regular periods of silence;
• regular fasting and abstinence, and regular reading of the Scriptures and spiritual writings;
• regular confession of sins, and of thoughts, temptations, and struggles, to our pastor or to one whom he blesses for this purpose;
• the giving and receiving of forgiveness with all the people in our lives; almsgiving, and the sharing of our time, energies, and possessions;
• the constant effort to do our daily work well, to God’s glory and for the good of others, and to guard against sin in the smallest things of everyday life (cf. Thomas Hopko, The Orthodox Faith).
