The Seal of Confession

Important for both Confessor and Penitent

The Seal of Confession is a hard and fast rule throughout the history of the Orthodox Church. Since the priest, in Orthodox theology, is but a witness to the confession, since the confession is given to Christ Himself, confidentiality is an absolute must. The secrecy of this Mystery of Penance is vital, for one could not expect a sincere and open confession if the penitent was doubtful of the confidentiality of his confession. Breaking the Seal of Confession is so serious, in fact, that betrayal of this secrecy can lead to canonical punishment of the priest, including the possibility of being deposed from the holy priesthood, as suggested in The Rudder.

Recently I had a man contact me by email, sharing his grief at not feeling he could trust his priest, having heard the priest was known to have violated the confidentiality of this Mystery of the Church. He continued that another priest refused to hear his confession, so he was feeling cast aside, seeing his spiritual need unfulfilled by the very men called by God to offer spiritual direction. He concluded by sharing his wonderment that non-Orthodox Christians seem more joyful, for his own spiritual journey seemed seemed devoid of joy.

Reading this man’s words brought sorrow to my heart, for joy should be our common inheritance as Orthodox Christians. How is it possible we do not experience this joy? The ability to confess one’s sins, and receive Christ’s absolution is so very central to our Christian faith, it would seem the ultimate failure of his priestly duties, for any priest to refuse to hear a confession, or to cause anyone to avoid confession for fear of having their sins revealed to others.

It is also imperative that the spiritual direction given by a priest in confession must be for the penitents ears only.  If the priest is not permitted to divulge what the penitent says in confession, then the penitent should not divulge what his confessor says. This does not mean sharing what was said by the priest during your confession is anywhere near as reprehensible as having your sins revealed by the priest, but sharing anything said by either the priest, or the penitent, opens the door to breaking the Seal of Confession, for this could easily lead to a friend sharing your confidentially shared words with another person, and having it passed on as gossip to any number of people.

I remember hearing members of a parish accuse their priest of having broken the Seal, only to find out later that the penitent was the one who’d revealed the content of the confession, thus betraying the priest and the congregation. One slip of the confidentiality of the confession, led a whole congregation to believe they could not trust their priest!

Another good reason to always refrain from sharing what was said in confession is that your spouse will feel they have a right to ask what was said, fearing they might look bad in the eyes of the priest. Confession must be the one place where the penitent can always be upfront, if spiritual therapy is to result in healing. Honesty has to be central to the confession.

As a final note, an Orthodox priest should NEVER pronounce absolution in the case of murder, rape, pedophilia, or any other serious crime, unless the person agrees to turn themselves into the police. An important element in confession for any person who is truly sorry for their sins, is their willingness to accept the consequences of justice rendered.

With love in Christ,
Abbot Tryphon

Saturday March 30, 2019 / March 17, 2019
Third Saturday of the Great Lent. Tone two.
Great Lent. Food with Oil
Parents’ Saturday. Remembrance of the dead.
Venerable Alexis the Man of God, in Rome (411).
Venerable Macarius, abbot of Kalyazin (1483).
New Hieromartyr Alexander priest (1919).
New Hieromartyr Victor priest (1942).
Venerable Parthenius of Kiev (1855).
Martyr Marinus, soldier, at Caesarea in Palestine (260).
Venerable Patrick, enlightener of Ireland (451) (Celtic & British).
Monk-martyr Paul of Crete (767).
St. Withburga, solitary at Holkham and East Dereham (ca. 743) (Celtic & British).
St. Ambrose, deacon of Alexandria (400).
St. Gertrude, abbess of Nivelles (659) (Belgium).
St. Theosterictus the Confessor, abbot of Pelecete Monastery near Prusa (826).
Venerable Hieromartyr Gabriel the Lesser of Garesja (1802) (Georgia).
St. Beccan of Rhum (677) (Celtic & British).

The Scripture Readings

Hebrews 10:32-38

32 But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: 33 partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; 34 for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven. 35 Therefore do not cast away your confidence, which has great reward. 36 For you have need of endurance, so that after you have done the will of God, you may receive the promise:

37 “For yet a little while,
And He who is coming will come and will not tarry.
38 Now the just shall live by faith;
But if anyone draws back,
My soul has no pleasure in him.”

Mark 2:14-17

14 As He passed by, He saw Levi the son of Alphaeus sitting at the tax office. And He said to him, “Follow Me.” So he arose and followed Him.

15 Now it happened, as He was dining in Levi’s house, that many tax collectors and sinners also sat together with Jesus and His disciples; for there were many, and they followed Him. 16 And when the scribes and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, “How is it that He eats and drinks with tax collectors and sinners?”

17 When Jesus heard it, He said to them, “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.”