Penance is a sacrament of the New Law instituted by Christ in which forgiveness of sins committed after baptism is granted through the priest's absolution to those who with true sorrow confess their sins and promise to satisfy for the same.忏悔是一个圣餐的新的法律是由基督在其中的宽恕罪孽的洗礼后，准予通过神父的赦免那些与真正的悲哀交代自己的罪孽，并承诺，以满足为相同的。 It is called a "sacrament" not simply a function or ceremony, because it is an outward sign instituted by Christ to impart grace to the soul.这是被称为"圣事" ，不是一个简单的功能，或者特别的仪式，因为这是一个外向标志是由基督传授宽限期，以灵魂。 As an outward sign it comprises the actions of the penitent in presenting himself to the priest and accusing himself of his sins, and the actions of the priest in pronouncing absolution and imposing satisfaction.作为一个外向型的迹象，它包含了行动的忏悔者在介绍自己的神父，并指责自己的，他的罪孽，和行动的神父在宣判赦免，并以满意度。 This whole procedure is usually called, from one of its parts, "confession", and it is said to take place in the "tribunal of penance", because it is a judicial process in which the penitent is at once the accuser, the person accused, and the witness, while the priest pronounces judgment and sentence.这整个过程就是通常所谓的，从它的一个部分， "交代" ，据说这是发生在"法庭忏悔" ，因为这是一个司法程序，在其中忏悔，是在一次原告，因人制被告，证人，而牧师判决的判决和判刑。 The grace conferred is deliverance from the guilt of sin and, in the case of mortal sin, from its eternal punishment; hence also reconciliation with God, justification.宽限期赋予的，是救我们脱离有罪，罪的，而在这个案件罪，其永恒的处罚，因此也和解与上帝的理由。 Finally, the confession is made not in the secrecy of the penitent's heart nor to a layman as friend and advocate, nor to a representative of human authority, but to a duly ordained priest with requisite jurisdiction and with the "power of the keys", ie, the power to forgive sins which Christ granted to His Church.最后，供认是不是在保密的忏悔的心，也不是一个门外汉，作为朋友和主张，也具有代表性的人的权力，而是要妥为祝圣司铎与必要的司法管辖权，并与"权力的钥匙" ，即，权力宽恕罪孽基督赋予他的教会。
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that penance is not a mere human invention devised by the Church to secure power over consciences or to relieve the emotional strain of troubled souls; it is the ordinary means appointed by Christ for the remission of sin.这忏悔并不单是人类发明设计了由教会，以确保权力的良心或以纾缓紧张情绪的困扰，灵魂，它是普通的手段任命耶稣为罪孽的赦免。 Man indeed is free to obey or disobey, but once he has sinned, he must seek pardon not on conditions of his own choosing but on those which God has determined, and these for the Christian are embodied in the Sacrament of Penance.男子确实是免费的服从或不服从，但一旦他的罪，他必须寻求赦免没有条件他自己选择的，但对那些上帝决定了，而这些对于基督徒则体现在圣餐的忏悔。
No Catholic believes that a priest simply as an individual man, however pious or learned, has power to forgive sins.没有天主教认为，一个牧师仅仅作为一个单独的男子，但虔诚或教训，有权力原谅的罪过。 This power belongs to God alone; but He can and does exercise it through the ministration of men.这种权力属于上帝，但他可以，而且确实演习，它是通过ministration的男人。 Since He has seen fit to exercise it by means of this sacrament, it cannot be said that the Church or the priest interferes between the soul and God; on the contrary, penance is the removal of the one obstacle that keeps the soul away from God.因为他看到了适合运动，它要通过这次圣餐，但并不能说，教会或神父干扰之间的灵魂与上帝;正好相反，忏悔，是撤销的一个障碍，这可以使灵魂离上帝。 It is not true that for the Catholic the mere "telling of one's sins" suffices to obtain their forgiveness.这是不真确的，为天主教仅仅"告诉一个人的罪过" ，就足以获得他们的宽恕。 Without sincere sorrow and purpose of amendment, confession avails nothing, the pronouncement of absolution is of no effect, and the guilt of the sinner is greater than before.如果没有真诚的悲痛和宗旨的修正案，供认援用无关，宣布赦免，是不具法律效力，而他有罪的罪人，是大于以往。
While this sacrament as a dispensation of Divine mercy facilitates the pardoning of sin, it by no means renders sin less hateful or its consequences less dreadful to the Christian mind; much less does it imply permission to commit sin in the future.虽然这圣餐由于省却了神圣的慈悲方便赦免的罪过，它决不是使单少可恨或其后果那么可怕，以基督徒的心里，更不意味着允许犯下罪过于未来。 In paying ordinary debts, as eg, by monthly settlements, the intention of contracting new debts with the same creditor is perfectly legitimate; a similar intention on the part of him who confesses his sins would not only be wrong in itself but would nullify the sacrament and prevent the forgiveness of sins then and there confessed.在支付普通债务的，因为如按每月定居点，意图承包新的债务，同时债权，是完全合法的;类似的意向，对一部分人， confesses ，他的罪过，不仅是错在自己，但会抵消圣餐并防止罪的赦免，然后有交待。
Strangely enough, the opposite charge is often heard, viz., that the confession of sin is intolerable and hard and therefore alien to the spirit of Christianity and the loving kindness of its Founder.奇怪的是，相反的电荷，是常常听到的，即，即供认的罪过，这是不能容忍和努力，并因此精神格格不入的基督教与慈爱的，其创办人。 But this view, in the first place, overlooks the fact that Christ, though merciful, is also just and exacting.但这种观点认为，摆在首位，忽略了一个事实，是基督，但仁慈的，也是公正和严格的。 Furthermore, however painful or humiliating confession may be, it is but a light penalty for the violation of God's law.此外，多么痛苦或屈辱自白可能，它只不过是一个轻刑罚为违反上帝的法律。 Finally, those who are in earnest about their salvation count no hardship too great whereby they can win back God's friendship.最后，那些认真对他们得救指望任何困难太大，让他们可以夺回上帝的友谊。
Both these accusations, of too great leniency and too great severity, proceed as a rule from those who have no experience with the sacrament and only the vaguest ideas of what the Church teaches or of the power to forgive sins which the Church received from Christ.这两项指控，太宽大太大的严重性，开始作为一项规则，从那些没有这方面的经验与圣餐只有模糊的想法是什么教会的教导或权力宽恕罪孽，其中教会收到来自基督。
Teaching of the Church教学中，教会
The Council of Trent (1551) declares:安理会的遄达（ 1551 ）宣布：
As a means of regaining grace and justice, penance was at all times necessary for those who had defiled their souls with any mortal sin.作为一种手段，重新夺回了恩典和正义，忏悔，是在任何时候，有必要对那些玷污他们的灵魂与任何致命的罪过。 . 。 . 。 . 。 Before the coming of Christ, penance was not a sacrament, nor is it since His coming a sacrament for those who are not baptized.之前，在未来的救世主，忏悔，是不是从楼上掉了，也不是因为他的到来。从楼上掉了，为那些没有受洗。 But the Lord then principally instituted the Sacrament of Penance, when, being raised from the dead, he breathed upon His disciples saying: 'Receive ye the Holy Ghost.但主则主要是建立了圣体忏悔时，提出了从死里复活，他心中后，他的弟子说： '接受叶圣灵。 Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained' (John 20:22-23).谁的罪过，你会原谅，他们是原谅他们，他们的罪孽，你应保留，他们保留了' （约翰20:22-23 ） 。 By which action so signal and words so clear the consent of all the Fathers has ever understood that the power of forgiving and retaining sins was communicated to the Apostles and to their lawful successors, for the reconciling of the faithful who have fallen after Baptism.其中行动，使信号和话那么清楚征得所有的父亲都明白，权力的宽恕和留住捷联惯导系统传达给使徒和以承租人或其合法继承人，为调和的信徒，他们已下跌之后的洗礼。 (Sess. XIV, c. i) （ sess.十四，长一）
Farther on the council expressly states that Christ left priests, His own vicars, as judges (praesides et judices), unto whom all the mortal crimes into which the faithful may have fallen should be revealed in order that, in accordance with the power of the keys, they may pronounce the sentence of forgiveness or retention of sins" (Sess. XIV, c. v)更远，对安理会明确指出，基督左司铎，他自己的vicars ，担任法官（ praesides等judices ） ，祂的人一切凡人罪成，其中忠实可能下降，应透露，以说，根据与电力的钥匙，他们可以宣告判刑的宽恕或保留的罪孽" （ sess.十四，长五）
Power to Forgive Sins电力原谅的罪过
It is noteworthy that the fundamental objection so often urged against the Sacrament of Penance was first thought of by the Scribes when Christ said to the sick man of the palsy: "Thy sins are forgiven thee."这是值得注意的是，从根本上反对，所以经常敦促对圣餐的忏悔，是首先想到的，由文士的时候，耶稣说，以病夫，在麻痹的说： "你是有福的原谅你" 。 "And there were some of the scribes sitting there, and thinking in their hearts: Why doth this man speak thus? he blasphemeth. Who can forgive sins but God only?" " ，并有部分的文士坐在那里，并思考在他们心中：为什么doth这名男子说话，因此他？ blasphemeth谁可以原谅的罪过，但只有上帝" ？ But Jesus seeing their thoughts, said to them: "Which is easier to say to the sick of the palsy: Thy sins are forgiven thee; or to say, Arise, take up thy bed and walk? But that you may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say to thee: Arise, take up thy bed, and go into thy house" (Mark 2:5-11; Matthew 9:2-7).但耶稣看见他们的想法，对他们说： "这件事说起来简单，以病人的麻痹：你的罪过是原谅你;或者可以说，将出现时，采取了你的床走吗，但你可知道，儿子人的权力，执事们对地球宽恕罪孽， （他仰给生病的麻痹） ，我说给你：出现时，采取了你的床，走进你的家" （马克2:5-11 ;马修9 ： 2-7 ） 。 Christ wrought a miracle to show that He had power to forgive sins and that this power could be exerted not only in heaven but also on earth.基督紧张得要命，是一个奇迹，以证明他的权力宽恕罪孽，并认为这力量可以施加不仅在天上，但也对地球。 This power, moreover, He transmitted to Peter and the other Apostles.这种权力，此外，他也转交给彼得和其余的使徒。 To Peter He says: "And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven" (Matthew 16:19).彼得他说： "我会分给你钥匙的天国，并不管你绑定后，地球上的，应加以约束，又在天上：不管你松散地球上的，应当予以松动，也天国" （马太16时19分） 。 Later He says to all the Apostles: "Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven" (Matthew 18:18).后来，他说，所有的使徒说： "阿我对你们说，不管你应约束地球后，应有义务也有天堂;可言，你会松脱后，地球，不得松动，也到天国" （马太18时18分） 。 As to the meaning of these texts, it should be noted:至于所指的这些文本，我们应该注意：
that the "binding" and "loosing" refers not to physical but to spiritual or moral bonds among which sin is certainly included; the more so because the power here granted is unlimited -- "whatsoever you shall bind, . . . whatsoever you shall loose";认为"有约束力" ， "松"指的不是身体，而是精神或道德债券，其中单是当然包括在内;越是如此，因为这里的权力授予是无限的-"什么，你应约束， … … 。可言，你会松散" ;
the power is judicial, ie, the Apostles are authorized to bind and to loose;权力是司法，即，使徒授权捆绑与松脱;
whether they bind or loose, their action is ratified in heaven.他们是否具有约束力或松散的，其行动是批准了在天上。 In healing the palsied man Christ declared that "the Son of man has power on earth to forgive sins"; here He promises that what these men, the Apostles, bind or loose on earth, God in heaven will likewise bind or loose.在医治性麻痹男子基督宣称， "人子有权力对地球原谅的罪过" ，在这里，他承诺什么，这些男性中，使徒，约束或松散的地球上，上帝在天上也同样约束或松散。 (Cf. also POWER OF THE KEYS.) （参见也是权力的键） 。
But as the Council of Trent declares, Christ principally instituted the Sacrament of Penance after His Resurrection, a miracle greater than that of healing the sick.但作为安理会的遄达宣布，基督主要是建立了圣体的忏悔后，他的复活，是一个奇迹，大于医治生病了。 "As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained' (John 20:21-23). While the sense of these words is quite obvious, the following points are to be considered: "由于父亲差遣了我，我也送你的时候，他曾说过，他心中对他们和对他们说：接受叶圣灵谁的罪过，你会原谅，他们是原谅他们，而且其罪孽您应保留，他们保留了' （约翰20:21-23 ） ，而意识，这些话是很明显的，有下列几点需要考虑：
Christ here reiterates in the plainest terms -- "sins", "forgive", "retain" -- what He had previously stated in figurative language, "bind" and "loose", so that this text specifies and distinctly applies to sin the power of loosing and binding.基督在这里重申，在斩钉截铁-"罪孽" ， "请原谅" ， "保留" -他以前曾在形象化的语言，"约束"和"松散"，使这一案文明和鲜明的适用于单本权力的丧失，并具有约束力。
He prefaces this grant of power by declaring that the mission of the Apostles is similar to that which He had received from the Father and which He had fulfilled: "As the Father hath sent me".他序跋此批给电力宣布，该特派团的使徒类似表示，他已收到了来自父亲和他已经履行了： "作为父亲差遣我" 。 Now it is beyond doubt that He came into the world to destroy sin and that on various occasions He explicitly forgave sin (Matthew 9:2-8; Luke 5:20; 7:47; Revelation 1:5), hence the forgiving of sin is to be included in the mission of the Apostles.现在是毋庸置疑的是，他来到融入世界毁灭单，并在不同的场合，他明确地原谅了单仲偕（马太9:2-8 ;卢克5时20分; 7时47分;启示1:5 ） ，因此，宽恕单是被列入该特派团的使徒。 Christ not only declared that sins were forgiven, but really and actually forgave them; hence, the Apostles are empowered not merely to announce to the sinner that his sins are forgiven but to grant him forgiveness-"whose sins you shall forgive".基督不仅宣布罪孽被原谅的，但真正和实际原谅了他们，因此，使徒是有权不只是宣布向罪人，他的罪过是情有可原，但给他宽恕" ，其罪过，你会原谅" 。 If their power were limited to the declaration "God pardons you", they would need a special revelation in each case to make the declaration valid.如果他们的权力只限于宣言"上帝赦免你" ，他们将需要一个特殊的启示，在每一个案件作出声明有效。
The power is twofold -- to forgive or to retain, ie, the Apostles are not told to grant or withhold forgiveness nondiscriminately; they must act judicially, forgiving or retaining according as the sinner deserves.权力是双重的-原谅，或保留，即，使徒没有人告诉给予批准或不宽恕n ondiscriminately，他们必须采取行动，在司法上，宽恕或护据为罪人值得。 The exercise of this power in either form (forgiving or retaining) is not restricted: no distinction is made or even suggested between one kind of sin and another, or between one class of sinners and all the rest: Christ simply says "whose sins".行使这项权力，要么表格（宽恕或保留） ，并不限于：没有区别了，甚至建议之间的一种罪恶和另一之间，或一类的罪人和其余所有：基督简单地说： "谁的罪过" 。
The sentence pronounced by the Apostles (remission or retention) is also God's sentence -- "they are forgiven . . . they are retained".宣布的判决是由使徒（减刑或留置） ，也是上帝的一句话-"他们是原谅… … 。他们是保留" 。
It is therefore clear from the words of Christ that the Apostles had power to forgive sins.因此，这是从基督的话表示，使徒有了权力，以原谅的罪过。 But this was not a personal prerogative that was to erase at their death; it was granted to them in their official capacity and hence as a permanent institution in the Church -- no less permanent than the mission to teach and baptize all nations.不过，这并非是个人的特权，这是抹去，在他们的死，而是给予他们在自己的官方身份，因此，作为一个常设机构，在教会里-不低于永久较使命教书育人b aptize所有国家。 Christ foresaw that even those who received faith and baptism, whether during the lifetime of the Apostles or later, would fall into sin and therefore would need forgiveness in order to be saved.基督预见即使是那些收到的信仰和洗礼，无论是在一生的传道者或后，将落入罪恶，因此，将需要宽恕为了得到挽救。 He must, then, have intended that the power to forgive should be transmitted from the Apostles to their successors and be used as long as there would be sinners in the Church, and that means to the end of time.他要的话，都有意使电力原谅应转交由使徒到其继承人和被用来作为长期的，因为届时会有罪人，在教会里，即至去年底的时间。 It is true that in baptism also sins are forgiven, but this does not warrant the view that the power to forgive is simply the power to baptize.这是事实，在洗礼，又是有福的原谅，但并不值得认为权力宽恕是纯粹的权力baptize 。 In the first place, as appears from the texts cited above, the power to forgive is also the power to retain; its exercise involves a judicial action.摆在首位，作为看来，从文举出上述情况，电力原谅的是也有这样的权力，以保留其行使涉及司法行动。 But no such action is implied in the commission to baptize (Matthew 28:18-20); in fact, as the Council of Trent affirms, the Church does not pass judgment on those who are not yet members of the Church, and membership is obtained through baptism.但是，没有这样的行动是在暗示该委员会baptize （马太28:18-20 ） ;事实上，在安理会的遄达申明，教会不通过判断，对那些还没有教会的成员，成员是获得通过的洗礼。 Furthermore, baptism, because it is a new birth, cannot be repeated, whereas the power to forgive sins (penance) is to be used as often as the sinner may need it.此外，洗礼，因为这是一项新的诞生，不能重演，而电力原谅的罪过（忏悔） ，是被用来作为经常被视为罪人可能需要它。 Hence the condemnation, by the same Council, of any one "who, confounding the sacraments, should say that baptism itself is the Sacrament of Penance, as though these two sacraments were not distinct and as though penance were not rightly called the second plank after shipwreck" (Sess. XIV, can. 2 de sac. poen.).因此谴责，由同一个理事会，对任何一个"的人，混杂圣礼，应该说是洗礼，本身就是对圣餐的忏悔，因为虽然这两个圣礼不鲜明，仿佛忏悔没有正确地召开了第二次木板后沉船" （ sess.十四，可2德囊。 poen ） 。
These pronouncements were directed against the Protestant teaching which held that penance was merely a sort of repeated baptism; and as baptism effected no real forgiveness of sin but only an external covering over of sin through faith alone, the same, it was alleged, must be the case with penance.这些言论，都是针对新教的教师认为忏悔仅仅是一种反复洗礼，并且随着洗礼的影响没有真正的赦罪的，但只有一个外部覆盖的单通过信仰，就有相同的，而据称，必须此案与忏悔。 This, then, as a sacrament is superfluous; absolution is only a declaration that sin is forgiven through faith, and satisfaction is needless because Christ has satisfied once for all men.这一切，那么，作为一个圣餐是多余的;赦免只是一个声明，表示单是情有可原通过信仰和满意度是不用，因为基督已感到满意，一旦所有男性。 This was the first sweeping and radical denial of the Sacrament of Penance.这是美军首次清扫及激进否定圣事的忏悔。 Some of the earlier sects had claimed that only priests in the state of grace could validly absolve, but they had not denied the existence of the power to forgive.早期的一些支派曾声称只有祭司在国家的宽限期，可有效开脱，但他们并没有否认存在权力原谅。 During all the preceding centuries, Catholic belief in this power had been so clear and strong that in order to set it aside Protestantism was obliged to strike at the very constitution of the Church and reject the whole content of Tradition.在所有前百年来，天主教信仰在这一权力已如此清晰和强烈，以便确定它撇开基督教不得不罢工，在很宪法的教会，并否决全部内容的传统。
Belief and Practice of the Early Church信仰与实践的初期教会
Among the modernistic propositions condemned by Pius X in the Decree "Lamentabili sane" (3 July, 1907) are the following:其中现代主义主张谴责比约X在法令" lamentabili理智" （ 1907年7月3日） ，有以下几方面：
"In the primitive Church there was no concept of the reconciliation of the Christian sinner by the authority of the Church, but the Church by very slow degrees only grew accustomed to this concept. Moreover, even after penance came to be recognized as an institution of the Church, it was not called by the name of sacrament, because it was regarded as an odious sacrament." "在简陋的教堂是没有概念的和解基督教罪人，由权威的教会，但教会是由很慢度仅增长习惯了这种概念，而且，即使在忏悔来得到承认作为一个机构的教会的，它不是由所谓的名义圣餐，因为它被视为是一种可憎的圣餐" 。 (46) "The Lord's words: 'Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain they are retained' (John xx, 22-23), in no way refer to the Sacrament of Penance, whatever the Fathers of Trent may have been pleased to assert." （ 46 ） "上主的话： '收到叶圣灵，其罪过，你会原谅，他们是原谅他们，他们的罪孽，你应保留，他们被截留』 （约翰某， 22-23 ） ，绝不是指圣事的忏悔，不管父亲的遄达可能已被高兴地断言" 。 (47) （ 47 ）
According to the Council of Trent, the consensus of all the Fathers always understood that by the words of Christ just cited, the power of forgiving and retaining sins was communicated to the Apostles and their lawful successors (Sess. XIV, c. i).根据安理会的遄达，协商一致的，所有的父亲一贯相互理解，这是由基督的话刚刚提到的，权力的宽恕和留住捷联惯导系统传达给使徒和他们的合法继承人（ sess.十四，长一） 。 It is therefore Catholic doctrine that the Church from the earliest times believed in the power to forgive sins as granted by Christ to the Apostles.因此，这是天主教教义说，教会从最早的时候，相信在电力原谅的罪过，作为批出基督的使徒们。 Such a belief in fact was clearly inculcated by the words with which Christ granted the power, and it would have been inexplicable to the early Christians if any one who professed faith in Christ had questioned the existence of that power in the Church.这种信念，其实显然是灌输了由字与基督赋予的权力，而且会被莫名的，以早期基督徒，如果任何一个人自称信仰基督曾质疑的存在，即权力的时候，在教堂。 But if, contrariwise, we suppose that no such belief existed from the beginning, we encounter a still greater difficulty: the first mention of that power would have been regarded as an innovation both needless and intolerable; it would have shown little practical wisdom on the part of those who were endeavouring to draw men to Christ; and it would have raised a protest or led to a schism which would certainly have gone on record as plainly at least as did early divisions on matters of less importance.但是，如果contrariwise ，我们假定没有这种信仰的存在，从一开始就遇到更大的困难：一是一提的权力会被看作是一个创新都不用和不能容忍的，它会表现出多大实际的智慧就部分受访者当中，努力汲取官兵基督，并会提出了抗议，或者导致裂，其中一定会经历记录在案，作为赤裸裸至少像早期师事宜不大重要。 But no such record is found; even those who sought to limit the power itself presupposed its existence, and their very attempt at limitation put them in opposition to the prevalent Catholic belief.但是，没有这样的纪录，是发现;即使是那些试图限制权力本身预先假定它的存在，以及他们非常企图限制，把他们反对以流行的天主教信仰。
Turning now to evidence of a positive sort, we have to note that the statements of any Father or orthodox ecclesiastical writer regarding penance present not merely his own personal view, but the commonly accepted belief; and furthermore that the belief which they record was no novelty at the time, but was the traditional doctrine handed down by the regular teaching of the Church and embodied in her practice.现在谈到证据的积极清理，我们已注意到这份声明的任何父亲或东正教教会作家关于忏悔，目前不只是他个人的看法，但普遍接受的信仰，而且相信他们的记录是没有任何新意在那个时候，但传统学说传世由正常教学的教会，并体现在她的实践。 In other words, each witness speaks for a past that reaches back to the beginning, even when he does not expressly appeal to tradition.或者换句话说，每名证人讲了，过去，达回到开始时，即使他并没有明确呼吁传统。
St. Augustine (d. 430) warns the faithful: "Let us not listen to those who deny that the Church of God has power to forgive all sins" (De agon. Christ., iii).圣奥古斯丁（四430 ）警告信徒说： "让我们不要听那些否认神的教会有权力原谅所有的罪孽" （德激动剂。基督，三） 。
St. Ambrose (d. 397) rebukes the Novatianists who "professed to show reverence for the Lord by reserving to Him alone the power of forgiving sins. Greater wrong could not be done than what they do in seeking to rescind His commands and fling back the office He bestowed. . . . The Church obeys Him in both respects, by binding sin and by loosing it; for the Lord willed that for both the power should be equal" (De poenit., I, ii,6).圣刘汉铨（四397 ）驳斥了novatianists者"自称以示崇敬上帝所保留，以他单独的力量宽恕罪孽。更大的错误不可能做到比他们做什么，在谋求撤销他的命令和抛开回办公室的，他赐予… … 。教会怎样顺服他，在这两方面，由具有约束力的单仲偕和松动;为君主的意志，为双方的权力应该是平等的" （德poenit ，第Ⅰ ， Ⅱ ， 6 ） 。
Again he teaches that this power was to be a function of the priesthood.他一再教导我们，这个权力是一个函数的神职人员。 "It seemed impossible that sins should be forgiven through penance; Christ granted this (power) to the Apostles and from the Apostles it has been transmitted to the office of priests" (op. cit., II, ii, 12). " ，似乎是不可能的罪孽应该被原谅通过忏悔;基督批（权力） ，以使徒和从使徒，它已转交给办公室的神父" （同前，二，二， 12 ） 。
The power to forgive extends to all sins: "God makes no distinction; He promised mercy to all and to His priests He granted the authority to pardon without any exception" (op. cit., I, iii, 10).电力原谅延伸到所有的罪过： "上帝没有区别;许诺他外开恩，都和他的牧师，他理所当然有权赦免的，没有任何例外" （同前，一，三， 10 ） 。
Against the same heretics St. Pacian, Bishop of Barcelona (d. 390), wrote to Sympronianus, one of their leaders: "This (forgiving sins), you say, only God can do. Quite true: but what He does through His priests is the doing of His own power" (Ep. I ad Sympron, 6 in PL, XIII, 1057).对同一异端圣pacian主教，巴塞罗那（四390 ） ，写信给sympronianus之一，其领导人表示： "这（宽恕罪孽） ，你说，只有上帝才能做的相当不错：但他没有通过他的祭司是做他自己的力量" （ ep. i专案sympron ， 6个公共图书馆， 13 ， 1057 ） 。
In the East during the same period we have the testimony of St. Cyril of Alexandria (d. 447): "Men filled with the spirit of God (ie priests) forgive sins in two ways, either by admitting to baptism those who are worthy or by pardoning the penitent children of the Church" (In Joan., 1, 12 in PG, LXXIV, 722).在东部地区，在同一时期，我们都见证着圣西里尔亚历山大（四447 ）说： "男人充满了上帝的精神（即祭司）原谅的罪过在两个方面，无论是由承认洗礼的人，都是值得或赦免了忏悔的孩子教会" （邓务滋女士， 1 ， 12 ，在编号， lxxiv ， 722 ） 。
St. John Chrysostom (d. 407) after declaring that neither angels nor archangels have received such power, and after showing that earthly rulers can bind only the bodies of men, declares that the priest's power of forgiving sins "penetrates to the soul and reaches up to heaven".圣约翰金口（四407 ）后，宣布既不是天使，也不archangels得到这种权力，并经过显示俗世的统治者，可以只约束尸体的男子，声称神父的权力宽恕罪孽" ，渗透到灵魂，并达致截至天堂" 。 Wherefore, he concludes, "it were manifest folly to condemn so great a power without which we can neither obtain heaven nor come to the fulfillment of the promises. . . . Not only when they (the priests) regenerate us (baptism), but also after our new birth, they can forgive us our sins" (De sacred., III, 5 sq.).人哪，他的结论是， "它体现了蠢事谴责如此巨大的权力，没有这些，我们既不能获得天堂也不是来履行该诺言… … 。不仅在过去，他们（神父）再生我们（洗礼） ，但此外，经过我们新出生时，他们可以宽恕我们的罪过" （德神圣，三，五平方米） 。
St. Athanasius (d. 373): "As the man whom the priest baptizes is enlightened by the grace of the Holy Ghost, so does he who in penance confesses his sins, receive through the priest forgiveness in virtue of the grace of Christ" (Frag. contra Novat. in PG, XXVI, 1315).圣athanasius （四373 ）说： "由于该男子，其中神父baptizes是由开明的恩典，圣灵，那么他在忏悔confesses他的罪孽，得到透过神父宽恕，在凭借恩典的基督" （ frag.矛盾novat在编号， 26 ， 1315 ） 。
These extracts show that the Fathers recognized in penance a power and a utility quite distinct from that of baptism.这些摘录表明，父亲承认，在忏悔的权力和公用事业截然不同，即洗礼。 Repeatedly they compare in figurative language the two means of obtaining pardon; or regarding baptism as spiritual birth, they describe penance as the remedy for the ills of the soul contracted after that birth.他们反复比较，在形象化的语言，这两个手段获得赦免;或有关的洗礼，作为精神文明出生时，他们所描述的忏悔作为补救措施的弊端灵魂承包后出生。 But a more important fact is that both in the West and in the East, the Fathers constantly appeal to the words of Christ and given them the same interpretation that was given eleven centuries later by the Council of Trent.不过，更重要的事实是，无论是在西方，在东方，父亲不断呼吁有关基督的话，并给了他们同样的解释，这是由于11世纪后，由理事会遄。 In this respect they simply echoed the teachings of the earlier Fathers who had defended Catholic doctrine against the heretics of the third and second centuries.在这方面，他们根本呼应的遗训较早的父亲曾捍卫天主教教义对异端的第三和第二个百年。 Thus St. Cyprian in his "De lapsis" (AD 251) rebukes those who had fallen away in time of persecution, but he also exhorts them to penance: "Let each confess his sin while he is still in this world, while his confession can be received, while satisfaction and the forgiveness granted by the priests is acceptable to God" (c. xxix).因此圣塞浦路斯在他的"德lapsis " （公元251 ）驳斥那些惟距离在时间的迫害，但他也敦促他们忏悔说： "让每一个忏悔罪过，而他仍然在这个世界上，而他的供词可以收到，而满意度和宽恕给予祭司，是可以接受的，以神之名" （丙二十九） 。 (See LAPSI.) The heretic Novatian, on the contrary, asserted that "it is unlawful to admit apostates to the communion of the Church; their forgiveness must be left with God who alone can grant it" (Socrates, "Hist. eccl.", V, xxviii). （见lapsi ） 。邪教诺瓦蒂安，与此相反，声称： "这是违法的，以承认变节者向共融的教会，他们的宽恕必须离开与上帝的人就可以批它" （苏格拉底， "历史。 eccl 。 " ，第五章第二十八） 。 Novatian and his party did not at first deny the power of the Church to absolve from sin; they affirmed that apostasy placed the sinner beyond the reach of that power -- an error which was condemned by a synod at Rome in 251 (See NOVATIANISM.)诺瓦蒂安和他的党不首先否认的权力，教会，以免除从罪孽，他们肯定叛教放在罪人超出达到这一权力-一个错误，被谴责，由主教在罗马，在2 51个（见n ovatianism。 ）
The distinction between sins that could be forgiven and others that could not, originated in the latter half of the second century as the doctrine of the Montanists, and especially of Tertullian.区分罪孽可以被原谅和别人认为不可能，源于去年下半年，在公元二世纪，因为该学说的montanists ，尤其是戴尔都良。 While still a Catholic, Tertullian wrote (AD 200-6) his "De poenitentia" in which he distinguishes two kinds of penance, one as a preparation for baptism, the other to obtain forgiveness of certain grievous sins committed after baptism, ie, apostasy, murder, and adultery.虽然仍是一个天主教徒，戴尔都良写道（公元200-6 ）表示，他的"德poenitentia " ，他在其中的区别2种忏悔，一人担任筹备洗礼外，其他获得宽恕某些他人罪孽的洗礼后，即叛教，谋杀和通奸。 For these, however, he allows only one forgiveness: "Foreseeing these poisons of the Evil One, God, although the gate of forgiveness has been shut and fastened up with the bar of baptism, has permitted it still to stand somewhat open. In the vestibule He has stationed a second repentance for opening to such as knock; but now once for all, because now for the second time; but never more, because the last time it had been in vain. . . . However, if any do incur the debt of a second repentance, his spirit is not to be forthwith cut down and undermined by despair. Let it be irksome to sin again, but let it not be irksome to repent again; let it be irksome to imperil oneself again, but let no one be ashamed to be set free again. Repeated sickness must have repeated medicine" (De poen., VII).对这些项目，不过，他只允许一个宽恕： "预见这些毒药的邪恶，上帝，虽然门口的宽恕已经关闭，并固定了与大律师公会的洗礼，已准许它仍然站在有点开放的，在前庭他已进驻第二个忏悔开放的，如爆震，但现在一旦所有的，因为现在是第二次，但从来没有更多的，因为上一次的，它都是徒劳的… … 。不过，如果这样做招致债务的第二个悔过书，他的精神是不会被立即降低和削弱了绝望。让它成为irksome以单再次，但不要irksome思悔改，再次让它成为irksome危及自己，但让没有人感到羞耻，将设免费再反复生病必须有反复药" （德poen ，七） 。 Tertullian does not deny that the Church can forgive sins; he warns sinners against relapse, yet exhorts them to repent in case they should fall.戴尔都良并不否认教会可以原谅的罪过;他警告罪人，对复吸，但劝告他们悔改的情况下，他们应该下降。 His attitude at the time was not surprising, since in the early days the sins above mentioned were severely dealt with; this was done for disciplinary reasons, not because the Church lacked power to forgive.他的态度在当时并不奇怪，因为在早期的罪孽，上述被严厉查处;这样做是出于惩戒的理由，而不是因为教会缺乏权力原谅。
In the minds, however, of some people the idea was developing that not only the exercise of the power but the power itself was limited.在人的头脑中，但是，一些人的思想，是在发展，不仅是权力的行使，但是权力本身是有限的。 Against this false notion Pope Callistus (218-22) published his "peremptory edict" in which he declares: "I forgive the sins both of adultery and of fornication to those who have done penance."针对这种错误观念，教宗callistus （ 218-22 ）出版他的"强制法令"中，他宣称： "我原谅的罪过都将通奸和私通给那些做忏悔" 。 Thereupon Tertullian, now become a Montanist, wrote his "De pudicitia" (AD 217-22).于是戴尔都良，现在已经成为montanist ，写他的"德pudicitia " （公元217-22 ） 。 In this work he rejects without scruple what he had taught as a Catholic: "I blush not at an error which I have cast off because I am delighted at being rid of it . . . one is not ashamed of his own improvement."在这项工作中，他拒绝无顾忌什么，他曾教导作为天主教徒说： "我绯红不是一个错误，我已摆脱了，因为我很高兴在正在摆脱它… … 。之一，是不觉得丢脸，他自己的改善" 。 The "error" which he imputes to Callistus and the Catholics was that the Church could forgive all sins: this, therefore, was the orthodox doctrine which Tertullian the heretic denied. "错误" ，他向责难callistus和天主教徒认为教会可以原谅所有的罪过：因此，这是正法，其中戴尔都良邪教否认。 In place of it he sets up the distinction between lighter sins which the bishop could forgive and more grievous sins which God alone could forgive.取代它，他建立了区分打火机捷联惯导系统，其中主教可以原谅，更造成严重的罪过，其中只有上帝能原谅。 Though in an earlier treatise, "Scorpiace", he had said (c. x) that "the Lord left here to Peter and through him to the Church the keys of heaven" he now denies that the power granted to Peter had been transmitted to the Church, ie, to the numerus episcoporum or body of bishops.虽然在先前的论文， " scorpiace "时，他曾表示， （长x ）的"主离开这里，以彼得并通过他向教会钥匙的天堂" ，他现在否认的事实，有权授予彼得已转达给教会，即：向物权episcoporum或团体的主教。 Yet he claims this power for the "spirituals" (pneumatici), although these, for prudential reasons, do not make use of it.但他声称在这方面的权力，为" spirituals " （ pneumatici ） ，虽然这些，为审慎原因，不加以利用。 To the arguments of the "Psychici", as he termed the Catholics, he replies: "But the Church, you say, has the power to forgive sin. This I, even more than you, acknowledge and adjudge. I who in the new prophets have the Paraclete saying: 'The Church can forgive sin, but I will not do that (forgive) lest they (who are forgiven) fall into other sins" (De pud., XXI, vii).以论点的" psychici " ，因为他被称为天主教徒，他答复说： "但是，教会，你说，有权力宽恕罪恶，这是我印象更深刻，你承认并裁定我的人在新的先知有paraclete说： '教会可以原谅罪过，但我不会这样做（宽恕） ，以免他们（他们是原谅）落入其他的罪孽" （德pud ，二十一，第七章） 。 Thus Tertullian, by the accusation which he makes against the pope and by the restriction which he places upon the exercise of the power of forgiving sin, bears witness to the existence of that power in the Church which he had abandoned.因此，戴尔都良，是由指控他对教宗并限制他的地方后，权力的行使的宽恕罪恶，见证了存在的权力在教会里，他已经放弃了。
Not content with assailing Callistus and his doctrine, Tertullian refers to the "Shepherd" (Pastor), a work written AD 140-54, and takes its author Hermas to task for favouring the pardon of adulterers.没有内容与调戏callistus和他的学说，戴尔都良指的是"牧羊人" （牧师） ，一个工作书面专案140-54 ，并把它的作者hermas以任务为偏袒赦免的奸淫。 In the days of Hermas there was evidently a school of rigorists who insisted that there was no pardon for sin committed after baptism (Simil. VIII, vi).在今后几天的hermas有明显的一所学校的rigorists人坚持认为，不存在原谅致力于单后的洗礼（ simil.八，六） 。 Against this school the author of the "Pastor" takes a resolute stand.针对这所学校的作者的"牧师"的坚决立场。 He teaches that by penance the sinner may hope for reconciliation with God and with the Church.他教导我们，由忏悔罪人可能希望为和解与上帝和教会。 "Go and tell all to repent and they shall live unto God. Because the Lord having had compassion, has sent me to give repentance to all men, although some are not worthy of it on account of their works" (Simil. VIII, ii). "去告诉所有思悔改，他们将生活所不欲，上帝，因为上帝过同情，有送我去给悔改，所有男人，虽然有些人是不值得的，这是考虑到他们的作品" （ simil.八，二） 。 Hermas, however, seems to give but one opportunity for such reconciliation, for in Mandate IV, i, he seems to state categorically that "there is but one repentance for the servants of God", and further on in c. hermas ，不过，似乎已放弃，但一有机会，为这种和解，为在任务四，我，他似乎明确表示， "有一个忏悔的公仆和勤务员，以神之名" ，并进一步对C组 iii he says the Lord has had mercy on the work of his hands and hath set repentance for them; "and he has entrusted to me the power of this repentance. And therefore I say to you, if any one has sinned . . he has opportunity to repent once".三，他说，耶和华已怜悯的工作，他的手和祂所定悔过书，为他们" ，他已委托给我的权力，这悔罪，因此，我对你们说，如果任何一个罪。他借此机会，一旦有悔改表现" 。 Repentance is therefore possible at least once in virtue of a power vested in the priest of God.悔过书，因此，可能至少有一次是在一种美德所赋予的权力，在牧师的神。 That Hermas here intends to say that the sinner could be absolved only once in his whole life is by no means a necessary conclusion.这hermas这里打算说，千古罪人，可免除只有一次，在他的一生绝不是一个必要的结论。 His words may well be understood as referring to public penance (see below) and as thus understood they imply no limitation on the sacramental power itself.他的话可能会被理解为是指公开忏悔（见下文）和作为，从而理解它们意味着没有限制对圣事的权力本身。 The same interpretation applies to the statement of Clement of Alexandria (d. circa AD 215): "For God being very merciful has vouchsafed in the case of those who, though in faith, have fallen into transgression, a second repentance, so that should anyone be tempted after his calling, he may still receive a penance not to be repented of" (Stromata, II, xiii).同样的解释适用于该声明的克莱门特亚历山大（四circa公元215 ）说： "上帝很慈悲，有vouchsafed在案件者，但在信仰，落入海侵，第二个悔过书，使应任何人受到诱惑后，他的呼吁，他仍可以得到忏悔不被悔过的" （基质，二，十三） 。
The existence of a regular system of penance is also hinted at in the work of Clement, "Who is the rich man that shall be saved?", where he tells the story of the Apostle John and his journey after the young bandit.存在一种经常性的系统的忏悔，也暗示了这项工作的克莱门特， "谁是富有的人表示，必得救吗？ " ，在那里他的故事讲述使徒约翰和他的旅程后，年轻的强盗。 John pledged his word that the youthful robber would find forgiveness from the Saviour; but even then a long serious penance was necessary before he could be restored to the Church.约翰表示，他所说的话表示，年轻抢匪会觉得宽恕从救世主，但即使是这样一个长期严重的忏悔是必要的，才可以恢复到了教堂。 And when Clement concludes that "he who welcomes the angel of penance . . . will not be ashamed when he sees the Saviour", most commentators think he alludes to the bishop or priest who presided over the ceremony of public penance.当克莱门特的结论是： "他的人欢迎天使的忏悔… … 。不会感到羞愧，当他看见救星" ，大多数评论家认为，他提到主教或牧师主持仪式的公开忏悔。 Even earlier, Dionysius of Corinth (d. circa AD 17O), setting himself against certain growing Marcionistic traditions, taught not only that Christ has left to His Church the power of pardon, but that no sin is so great as to be excluded from the exercise of that power.甚至更早，狄奥尼修斯的科林斯（四circa专案的17 O ） ，制定了自己对某些日益marcionistic传统，教导不仅是基督已经离开他的教会的权力赦免，但没有单是如此之大，以被排除在行使这一权力。 For this we have the authority of Eusebius, who says (Hist. eccl., IV, xxiii): "And writing to the Church which is in Amastris, together with those in Pontus, he commands them to receive those who come back after any fall, whether it be delinquency or heresy".为此，我们有权力的尤西比乌斯，谁说（ hist. eccl ，四，二十三） ： "以书面形式向教堂是在amastris ，连同那些桥，他命令他们接受那些回来后，任何秋天，无论是拖欠或异端" 。
The "Didache" (qv) written at the close of the first century or early in the second, in IV, xiv, and again in XIV, i, commands an individual confession in the congregation: "In the congregation thou shalt confess thy transgressions"; or again: "On the Lord's Day come together and break bread . . . having confessed your transgressions that your sacrifice may be pure." " didache " （请参阅）书面结束时，第一世纪初期或者在第二，四，第十四条，并再次在十四，我指挥一个单独的供述，在会众： "在众你得承认你的越轨" ;或再次说： "对上帝的一天走到一起，打破面包… … 。供认过你的越轨，你的牺牲可能是纯粹的" 。 Clement I (d. 99) in his epistle to the Corinthians not only exhorts to repentance, but begs the seditious to "submit themselves to the presbyters and receive correction so as to repent" (c. lvii), and Ignatius of Antioch at the close of the first century speaks of the mercy of God to sinners, provided they return" with one consent to the unity of Christ and the communion of the bishop".克莱门特（四99 ）在他的书信给哥林多前书不仅规劝悔改，但不禁问道：煽动，以"服从，以众长老并接受校正等，以悔过的" （丙57 ） ，以及伊格安提在关闭的第一世纪讲的是靠着上帝的罪人，只要他们回到"一，同意向统一的基督与共融的主教" 。 The clause "communion of the bishop" evidently means the bishop with his council of presbyters as assessors.该条条文，即"共融的主教" ，显然是指主教与他的会众长老作为陪审员。 He also says (Ad Philadel,) "that the bishop presides over penance".他也说， （公元philadel ） ， "主教主持忏悔" 。
The transmission of this power is plainly expressed in the prayer used at the consecration of a bishop as recorded in the Canons of Hippolytus: "Grant him, 0 Lord, the episcopate and the spirit of clemency and the power to forgive sins" (c. xvii).传输的这项权力，是赤裸裸地表示，在祈祷用在consecration的一位主教作为记录在大炮的hippolytus ： "给他， 0主，主教和精神的宽大处理权和原谅的罪过" （长十七） 。 Still more explicit is the formula cited in the "Apostolic Constitutions" (qv): "Grant him, 0 Lord almighty, through Thy Christ, the participation of Thy Holy Spirit, in order that he may have the power to remit sins according to Thy precept and Thy command, and to loosen every bond, whatsoever it be, according to the power which Thou hast granted to the Apostles."还有更明确的是，该公式引用的"使徒的宪法" （请参阅）说： "他发放， 0上帝，我们穿过你的基督，参与你的圣灵，以便他可以有权免去罪孽照祢言教和你的指挥，并放松每一个债券，其意思是，根据我的权力，祢已批给门徒" 。 (Const. Apost., VIII, 5 in P. (i., 1. 1073). For the meaning of "episcopus", "sacerdos", "presbyter", as used in ancient documents, see BISHOP; HIERARCHY. （ const. apost ，第八，第5页（一， 1 。 1073 ） 。所指的" episcopus " ， " sacerdos " ， " presbyter " ，因为所用的古文献，见主教;层次。
Exercise of the Power权力的行使
The granting by Christ of the power to forgive sins is the first essential of the Sacrament of Penance; in the actual exercise of this power are included the other essentials.给予基督的权力宽恕罪孽，是第一个重要的圣事的忏悔，在实际行使这项权力是包括其他必需品。 The sacrament as such and on its own account has a matter and a form and it produces certain effects; the power of the keys is exercised by a minister (confessor) who must possess the proper qualifications, and the effects are wrought in the soul of the recipient, ie, the penitent who with the necessary dispositions must perform certain actions (confession, satisfaction).圣事，因为这样对自己的账户有此事，并一种形式，并产生了一定的效果;权力的钥匙，是行使了由部长（忏悔）的人必须具备适当资格，而且其作用是紧张得要命，在灵魂受赠人，即，忏悔，他们以必要的处分，必须履行某些行动（供述，满意度） 。
Matter and Form此事，并形成
According to St. Thomas (Summa, III, lxxiv, a. 2) "the acts of the penitent are the proximate matter of this sacrament".据圣托马斯（总结，三， lxxiv ，甲2 ） "行为的忏悔是近因的事，这圣餐" 。 This is also the teaching of Eugenius IV in the "Decretum pro Armenis" (Council of Florence, 1439) which calls the act's "quasi materia" of penance and enumerates them as contrition, confession, and satisfaction (Denzinger-Bannwart, "Enchir.", 699).这也是教学的eugenius四，在" decretum亲亚曼尼斯" （理事会的佛罗伦萨， 1439年） ，呼吁该法的"准本草纲目"的忏悔，并列举他们contrition ，供述，与满意度（登青格- bannwart ， " enchir 。 " ， 699 ） 。 The Thomists in general and other eminent theologians, eg, Bellarmine, Toletus, Francisco Suárez, and De Lugo, hold the same opinion.该thomists于一般及其他著名神学家，如bellarmine ， toletus ，弗朗西斯科苏亚雷斯和德卢戈，持相同意见。 According to Scotus (In IV Sent., d. 16, q. 1, n. 7) "the Sacrament of Penance is the absolution imparted with certain words" while the acts of the penitent are required for the worthy reception of the sacrament.据scotus （四派，四16 ，问： 1 ， 12月7日） "圣事的忏悔，是赦免传授与某些字眼" ，而行为的忏悔者须为值得接待的圣餐。 The absolution as an external ceremony is the matter, and, as possessing significant force, the form.该赦免作为一个外部仪式是这件事，而作为拥有重要力量，表格。 Among the advocates of this theory are St. Bonaventure, Capreolus, Andreas Vega, and Maldonatus.其中倡导的这一理论是圣文德， capreolus ，安德烈亚斯Vega和maldonatus 。 The Council of Trent (Sess. XIV, c. 3) declares: "the acts of the penitent, namely contrition, confession, and satisfaction, are the quasi materia of this sacrament".安理会的遄达（ sess.十四，丙3 ）宣称： "行为的忏悔，即contrition ，自白，和满足感，是准本草纲目这个圣餐" 。 The Roman Catechism used in 1913 (II, v, 13) says: "These actions are called by the Council quasi materia not because they have not the nature of true matter, but because they are not the sort of matter which is employed externally as water in baptism and chrism in confirmation".罗马讲授用于在1913年（第二，五， 13 ）说： "这些行动是所谓的由安理会准本草纲目不是因为他们不具备的性质，真正的问题，而是因为他们不是那种事情，该聘用外部作为水的洗礼和chrism在确认" 。 For the theological discussion see Palmieri, op.为神学讨论见帕尔米耶里，作品。 cit., p.同上，页 144 sqq.; Pesch, "Praelectiones dogmaticae", Freiburg, 1897; De San, "De poenitentia", Bruges, 1899; Pohle, "Lehrb. d. Dogmatik". 144 sqq 。 ; pesch ， " praelectiones dogmaticae " ，弗赖堡， 1897年;德圣， "德poenitentia " ，布鲁日， 1899年; pohle ， " lehrb 。四dogmatik " 。
Regarding the form of the sacrament, both the Council of Florence and the Council of Trent teach that it consists in the words of absolution.关于形式的圣事，无论是安理会的佛罗伦萨和安理会的遄达教授认为，它存在于一个字的赦免。 "The form of the Sacrament of penance, wherein its force principally consists, is placed in those words of the minister: "I absolve thee, etc."; to these words indeed, in accordance with the usage of Holy Church, certain prayers are laudably added, but they do not pertain to the essence of the form nor are they necessary for the administration of the sacrament" (Council of Trent, Sess. XIV, c. 3). "的形式，圣事的忏悔，其中，它的力量主要构成，是摆在这些话的部长说： "我开脱祢等， "这些话实际上，根据使用的圣教会，某些祈祷laudably补充说，但他们不涉及到实质的形式，也不是政府当局有必要的圣餐" （理事会的遄达， sess 。十四，丙3 ） 。 Concerning these additional prayers, the use of the Eastern and Western Churches, and the question whether the form is deprecatory or indicative and personal, see ABSOLUTION.对于这些额外的祈祷后，其使用了东方与西方的教堂，而问题是，是否形成，是贬低或指示及个人，见赦免。 Cf.比照。 also the writers referred to in the preceding paragraph.也是作家提到的，在前款规定的。
Effect效力
"The effect of this sacrament is deliverance from sin" (Council of Florence). "的影响，这圣餐是救我们脱离罪恶" （理事会佛罗伦萨） 。 The same definition in somewhat different terms is given by the Council of Trent (Sess. XIV, c. 3): "So far as pertains to its force and efficacy, the effect (res et effectus) of this sacrament is reconciliation with God, upon which there sometimes follows, in pious and devout recipients, peace and calm of conscience with intense consolation of spirit".同时定义有所不同的条款赋予安理会的遄达（ sess.十四，丙3 ） ： "截至目前为止，因为涉及到它的力量和功效，其效果（第等性能）的圣餐，这是和解与上帝当有如下有时，在虔诚和虔诚的人，和平与平静的良心与激烈安慰的精神" 。 This reconciliation implies first of all that the guilt of sin is remitted, and consequently also the eternal punishment due to mortal sin.这一和解意味着第一，大家认为他有罪，罪的，是汇款，因此，也是永恒的处罚，由于致命的罪过。 As the Council of Trent declares, penance requires the performance of satisfaction "not indeed for the eternal penalty which is remitted together with the guilt either by the sacrament or by the desire of receiving the sacrament, but for the temporal penalty which, as the Scriptures teach, is not always forgiven entirely as it is in baptism" (Sess. VI, c. 14).作为安理会的遄达宣布，忏悔需要的表现满意度" ，不实在，为永恒的刑罚，这是一起汇出与罪恶感由圣餐或欲望领取圣餐，但对于颞刑罚，正如圣经教书，并非总是原谅完全，因为它是在洗礼" （ sess.六，长14 ） 。 In other words baptism frees the soul not only from all sin but also from all indebtedness to Divine justice, whereas after the reception of absolution in penance, there may and usually does remain some temporal debt to be discharged by works of satisfaction (see below).或者换句话说洗礼释放灵魂不仅从所有罪过，而且，从所有的负债，以神圣的正义，而酒会后的赦免在忏悔，有可能与通常仍有一些颞债务应履行工程的满意度（见下文） 。 "Venial sins by which we are not deprived of the grace of God and into which we very frequently fall are rightly and usefully declared in confession; but mention of them may, without any fault, be omitted and they can be expiated by many other remedies" (Council of Trent, Sess. XIV, c. 3). " venial罪孽，使我们不被剥夺天主的恩典，并融入其中，我们已非常频密秋天是正确的和有益宣布认罪，但提到他们可能，但无任何故障，会被忽略，他们可expiated许多其他补救措施" （理事会的遄达， sess 。十四，丙3 ） 。 Thus, an act of contrition suffices to obtain forgiveness of venial sin, and the same effect is produced by the worthy reception of sacraments other than penance, eg, by Holy Communion.因此，行为contrition足以获得宽恕的venial单，并有同样的效果是由值得接收圣礼以外的忏悔，如，通过圣餐。
The reconciliation of the sinner with God has as a further consequence the revival of those merits which he had obtained before committing grievous sin.和解的千古罪人与上帝有一个进一步的后果复活那些优点，他已获得了前犯下他人罪。 Good works performed in the state of grace deserve a reward from God, but this is forfeited by mortal sin, so that if the sinner should die unforgiven his good deeds avail him nothing.好的作品演出，在该国的恩典，值得奖励，由上帝，但是这是被没收的，由凡人单，所以说，如果罪人应死unforgiven ，他的善行，不得要领，他一无所获。 So long as he remains in sin, he is incapable of meriting: even works which are good in themselves are, in his case, worthless: they cannot revive, because they never were alive.所以只要他仍然罪过，他是没有能力值得：即使是工程上是好的，自己是在他的情况下，不值钱的：他们不能复活，因为他们从来没有人活着。 But once his sin is cancelled by penance, he regains not only the state of grace but also the entire store of merit which had, before his sin, been placed to his credit.但是，一旦他的罪过是取消了忏悔，他的恢复不仅国家的宽限期，而且对整个商店的优点了，以前他的罪过，被放在他的功劳。 On this point theologians are practically unanimous: the only hindrance to obtaining reward is sin, and when this is removed, the former title, so to speak, is revalidated.关于这一点，神学家们几乎一致：唯一的障碍，以获取报酬，是罪过，而当这是拆除，前冠军，可以说，重新生效。 On the other hand, if there were no such revalidation, the loss of merit once acquired would be equivalent to an eternal punishment, which is incompatible with the forgiveness effected by penance.在另一方面，如果没有这样的重新确认，该损失的优点，一旦后天将相当于一个永恒的惩罚，这是不符合宽恕的影响忏悔。 As to the further question regarding the manner and extent of the revival of merit, various opinions have been proposed; but that which is generally accepted holds with Francisco Suárez (De reviviscentia meritorum) that the revival is complete, ie, the forgiven penitent has to his credit as much merit as though he had never sinned.至于进一步的问题是关于方式和程度的振兴择优的原则，各种意见被提出，然而，这是大家普遍认同的持有弗朗西斯苏亚雷斯（德reviviscentia meritorum ）表示，复兴，是完整的，即，原谅忏悔已到他的信用，因为很多好处，因为虽然他从来没有罪。 See De Augustinis, "De re sacramentaria", II, Rome, 1887; Pesch, op.见德奥古斯蒂尼斯， "德重sacramentaria " ，第二章，罗马， 1887年; pesch ，作品。 cit., VII; Göttler, "Der hl. Thomas v. Aquin u. die vortridentinischen Thomisten über die Wirkungen d. Bussakramentes", Freiburg, 1904.引文中，七; göttler ， "明镜的HL 。托马斯诉阿坎美国模具vortridentinischen thomisten黚er模具wirkungen四bussakramentes " ，弗赖堡， 1904 。
The Minister (ie, the Confessor)部长（即，忏悔）
From the judicial character of this sacrament it follows that not every member of the Church is qualified to forgive sins; the administration of penance is reserved to those who are invested with authority.从司法性质的，这圣餐这意味着并非每个会员的教会是有资格宽恕罪孽;当局的忏悔是保留给那些投资与权威。 That this power does not belong to the laity is evident from the Bull of Martin V "Inter cunctas" (1418) which among other questions to be answered by the followers of Wyclif and Huss, has this: "whether he believes that the Christian . . . is bound as a necessary means of salvation to confess to a priest only and not to a layman or to laymen however good and devout" (Denzinger-Bannwart, "Enchir.", 670).这种权力不属于俗人可以看出牛市的马丁V "形跨cunctas " （ 1418 ） ，其中除其他问题需要回答的，由信徒wyclif和胡斯有此想法： "不管他相信基督教。 。 。必将作为一个必要的手段救赎供认一名神父不仅不是一个门外汉还是外行，但好和虔诚" （登青格- bannwart ， " enchir " ， 670 ） 。 Luther's proposition, that "any Christian, even a woman or a child" could in the absence of a priest absolve as well as pope or bishop, was condemned (1520) by Leo X in the Bull "Exurge Domine" (Enchir., 753).路德的主张，即"有基督徒，即使是妇女或儿童" ，可以在没有一名牧师开脱以及教皇或主教，在被谴责（ 1520 ） ，由利奥X在牛市" exurge主" （ enchir. ， 753 ） 。 The Council of Trent (Sess. XIV, c. 6) condemns as "false and as at variance with the truth of the Gospel all doctrines which extend the ministry of the keys to any others than bishops and priests, imagining that the words of the Lord (Matthew 18:18; John 20:23) were, contrary to the institution of this sacrament, addressed to all the faithful of Christ in such wise that each and every one has the power of remitting sin".安理会的遄达（ sess.十四，长6 ）谴责，因为"假的，因为在差异与福音真理一切学说延长部的钥匙，任何别人的多主教和司铎，想象的话了主（马太18时18分;约翰20时23分） ，违反了该机构的这一圣餐，给所有忠实的基督在这种明智说，每一个有权力的汇款单" 。 The Catholic doctrine, therefore, is that only bishops and priests can exercise the power.天主教教义，因此，只有主教和司铎，可以行使这项权力。 These decrees moreover put an end, practically, to the usage, which had sprung up and lasted for some time in the Middle Ages, of confessing to a layman in case of necessity.这些法令，而且付诸表决结束，但实际上，使用中，曾涌现出，并持续一段时间，在中世纪，承认一个门外汉，在危急情况。 This custom originated in the conviction that he who had sinned was obliged to make known his sin to some one -- to a priest if possible, otherwise to a layman.这种风俗起源于信念，即他的人去犯罪有义务让人们了解他的罪过部分之一-一名牧师如果可能的话，否则，以一个门外汉。 In the work "On true penance and false" (De vera et falsa poenitentia), erroneously ascribed to St. Augustine, the counsel is given: "So great is the power of confession that if a priest be not at hand, let him (the person desiring to confess) confess to his neighbour."在这项工作"真正的忏悔和虚假的" （德维拉等falsa poenitentia ） ，错误地归因于圣奥古斯丁，律师给出了： "这么大的力量是多么供认说，如果一名牧师不会在手，让他（人渴望供认）供认，以他的邻居" 。 But in the same place the explanation is given: "although he to whom the confession is made has no power to absolve, nevertheless he who confesses to his fellow (socio) becomes worthy of pardon through his desire of confessing to a priest" (PL, XL, 1113).但在同一地方的解释是考虑到： "虽然他的人供认是没有权力为开脱，但是他的人confesses向他的同胞（社会经济） ，成为值得原谅通过他的愿望，承认一名神父" （特等， xL的1113 ） 。 Lea, who cites (I, 220) the assertion of the Pseudo-Augustine about confession to one's neighbour, passes over the explanation. lea ，濒危物种贸易公约（一， 220 ）断言的伪奥古斯丁约招供自己的邻居，及格以上的解释。 He consequently sets in a wrong light a series of incidents illustrating the practice and gives but an imperfect idea of the theological discussion which it aroused.他因此套在一个错误的轻了一系列的事件说明实践中，并给出，但一个不完美的想法神学讨论，它引起的。 Though Albertus Magnus (In IV Sent., dist. 17, art. 58) regarded as sacramental the absolution granted by a layman while St. Thomas (IV Sent., d. 17, q. 3, a. 3, sol. 2) speaks of it as "quodammodo sacramentalis", other great theologians took a quite different view.虽然： Albertus马格纳斯（四发送，区17个，艺术， 58岁）被视为圣事的赦免批出的一个门外汉，而圣托马斯（四派，四17 ，问： 3 ，甲3 ，溶胶2 ）讲的那样，是" quodammodo sacramentalis " ，其他伟大的神学家采取了相当不同的看法。 Alexander of Hales (Summa, Q. xix, De confessione memb., I, a. 1) says that it is an "imploring of absolution"; St. Bonaventure ("Opera', VII, p. 345, Lyons, 1668) that such a confession even in cases of necessity is not obligatory, but merely a sign of contrition; Scotus (IV Sent., d. 14, q. 4) that there is no precept obliging one to confess to a layman and that this practice may be very detrimental; Durandus of St. Pourcain (IV Sent., d. 17, q. 12) that in the absence of a priest, who alone can absolve in the tribunal of penance, there is no obligation to confess; Prierias (Summa Silv., sv Confessor, I, 1) that if absolution is given by a layman, the confession must be repeated whenever possible; this in fact was the general opinion. It is not then surprising that Dominicus Soto, writing in 1564, should find it difficult to believe that such a custom ever existed: "since (in confession to a layman) there was no sacrament .亚历山大的hales （总结，问：十九，德confessione memb 。来说，我答： 1 ）说，这是一个"恳求的赦免" ;圣文德（ "戏曲' ，第七章，第345页，里昂， 1668 ）这样的供述，甚至在案件的必要性，是不是强制性的，而仅仅是一个迹象contrition ; scotus （四派，四14 ，问：四日）表示，目前并无言教，责成一人供认一个门外汉并说这种做法可能会很不利; durandus圣pourcain （四派，四17 ，问：十二日）表示，在没有一个牧师，他们就可以免除在法庭的忏悔，是没有义务招供; prierias （总结silv ， sv忏悔，我，一日）表示，如果赦免，是由一名门外汉，供认必须反复只要有可能，这其实是普遍的看法，这是完全不令人惊讶，然后表示dominicus索托，写于1564年，应很难相信，这样一个习惯的存在，说： "因为（在不打自招一个门外汉）没有圣餐。 . 。 . 。 it is incredible that men, of their own accord and with no profit to themselves, should reveal to others the secrets of their conscience" (IV Sent., d. 18, q. 4, a. 1). Since, therefore, the weight of theological opinion gradually turned against the practice and since the practice never received the sanction of the Church, it cannot be urged as a proof that the power to forgive sins belonged at any time to the laity. What the practice does show is that both people -and theologians realized keenly the obligation of confessing their sins not to God alone but to some human listener, even though the latter possessed no power to absolve.这是不可思议的是男人，他们自己的协议，并没有任何利润，以自己的，应揭露他人的秘密，自己的良心" （四派，四18 ，问： 4 ，答： 1 ） 。此后，因此，重量神学舆论逐渐转向反对这一做法，并自实践从来也没有收到制裁的教会，他们也不能要求作为一个证据，证明权力宽恕罪孽属于在任何时候向俗人有什么做法，确实显示的是，无论以人与神学家实现了敏锐的义务供认自己的罪孽不是上帝，而是一些人的倾听者，即使后者拥有任何权力，为开脱。
The same exaggerated notion appears in the practice of confessing to the deacons in case of necessity.同样夸张的概念似乎在实践中供认向执事们在危急情况。 They were naturally preferred to laymen when no priest was accessible because in virtue of their office they administered Holy Communion.他们自然成为首选，以普通人的时候，没有牧师容易，因为在凭借自己的办公室，他们经管的圣餐。 Moreover, some of the earlier councils (Elvira, AD 300; Toledo, 400) and penitentials (Theodore) seemed to grant the power of penance to the deacon (in the priest's absence).此外，一些早先议会（ elvira ，专案300个;托莱多， 400人）和penitentials （西奥多）似乎给予的权力，忏悔，以执事（牧师的缺席） 。 The Council of Tribur (895) declared in regard to bandits that if, when captured or wounded they confessed to a priest or a deacon, they should not be denied communion; and this expression "presbytero vel diacono" was incorporated in the Decree of Gratian and in many later documents from the tenth century to the thirteenth.安理会的tribur （ 895 ）宣布，对于土匪，如果当被俘或受伤，他们供认了一名神父或执事，他们不应该被剥夺的共融;这表达" presbytero或diacono "被纳入这项法令的gratian并在后来的许多文件，从十世纪至十三。 The Council of York (1195) decreed that except in the gravest necessity the deacon should not baptize, give communion, or "impose penance on one who confessed".理事会在纽约（ 1195 ）颁布法令，除非是在最严重的必要性执事不应baptize ，共融，或"强加忏悔就一个人供述" 。 Substantially the same enactments are found in the Councils of London (1200) and Rouen (1231), the constitutions of St. Edmund of Canterbury (1236), and those of Walter of Kirkham, Bishop of Durham (1255).实质上是相同的成文法发现，在议会的伦敦（ 1200 ）和卢昂（ 1231 ） ，宪法的圣埃德蒙坎特伯雷（ 1236 ） ，以及那些对沃尔特的kirkham ，主教达勒姆（ 1255名） 。 All these enactments, though stringent enough as regards ordinary circumstances, make exception for urgent necessity.所有这些成文法，虽然不够严格至于一般的情况下，作出例外迫切需要。 No such exception is allowed in the decree of the Synod of Poitiers (1280): "desiring to root out an erroneous abuse which has grown up in our diocese through dangerous ignorance, we forbid deacons to hear confessions or to give absolution in the tribunal of penance: for it is certain and beyond doubt that they cannot absolve, since they have not the keys which are conferred only in the priestly order".没有这样的例外是允许在该法令的主教的普瓦捷（ 1280 ） ： "渴望从根本上是一个错误的滥用已经长大了，在我们的教区通过危险的愚昧，我们不能执事听到自白书或给予赦免，在法庭忏悔：这是肯定的和毋庸置疑的是，他们无法开脱的，因为他们没有钥匙，其中授予仅在圣令" 。 This "abuse" probably disappeared in the fourteenth or fifteenth century; at all events no direct mention is made of it by the Council of Trent, though the reservation to bishops and priests of the absolving power shows plainly that the Council excluded deacons.这种"虐待"可能消失在第十四或十五世纪，在所有比赛中没有直接提到了，它由安理会的遄达，虽然保留的主教和司铎的赦免权证明这显然安理会排除执事。
The authorization which the medieval councils gave the deacon in case of necessity did not confer the power to forgive sins.授权其中中世纪议会作了执事，在危急情况也没有赋予的权力，以原谅的罪过。 In some of the decrees it is expressly stated that the deacon has not the keys -- claves non habent.在一些有关法规，是明确指出执事没有钥匙-c laves非h abent。 In other enactments he is forbidden except in cases of necessity to "give" or "impose penance", poenitentiam dare, imponere.在其他成文法他是被禁止的情况除外必要性，以"给"或"强加忏悔" ， poenitentiam不敢， imponere 。 His function then was limited to the forum externum; in the absence of a priest he could "reconcile" the sinner, ie, restore him to the communion of the Church; but he did not and could not give the sacramental absolution which a priest would have given (Palmieri, Pesch).他的职能则是有限的，以论坛externum ;在没有一名牧师，他能"调和"的千古罪人，即恢复他的共融，教会，但他没有也不可能让圣赦免，其中一名神父会有鉴于（帕尔米耶里， pesch ） 。 Another explanation emphasizes the fact that the deacon could faithfully administer the Holy Eucharist.另一种解释强调了这样的事实执事能忠实治圣体圣事。 The faithful were under a strict obligation to receive Communion at the approach of death, and on the other hand the reception of this sacrament sufficed to blot out even mortal sin provided the communicant had the requisite dispositions.信徒们正在严格有义务接受共融在临近的死刑，并在另一方面接收这圣餐足以表达出来，甚至致命的罪过，只要communicant有必要的处分。 The deacon could hear their confession simply to assure himself that they were properly disposed, but not for the purpose of giving them absolution.执事能听到他们的供词只是为了保证自己的，他们得到了妥善处置，但目的不是为了给他们赦免。 If he went further and "imposed penance" in the stricter, sacramental sense, he exceeded his power, and any authorization to this effect granted by the bishop merely showed that the bishop was in error (Laurain, "De l'intervention des laïques, des diacres et des abbesses dans l'administration de la pénitence", Paris, 1897).如果他更进一步， "强加的忏悔" ，在严格的，圣事意义上说，他超过了他的权力，以及任何授权，在这方面给予的主教，只是表明这位主教是在误差（洛兰， "德l'干预万laïques ，万diacres等万abbesses dans l'当局德香格里拉pénitence " ，巴黎， 1897年） 。 In any case, the prohibitory enactments which finally abolished the practice did not deprive the deacon of a power which was his by virtue of his office; but they brought into clearer light the traditional belief that only bishops and priests can administer the Sacrament of Penance.在任何情况下，禁止性成文法最终取消的做法并没有剥夺执事的权力，这是他凭借他的办公室，但他们带进清晰揭示了传统认为，只有主教和司铎，可治圣餐的忏悔。 (See below under Confession.) （见下文根据供述） 。
For valid administration, a twofold power is necessary: the power of order and the power of jurisdiction.为有效管理，双重的权力是必要的：权力秩序和权力的管辖范围内。 The former is conferred by ordination, the latter by ecclesiastical authority (see JURISDICTION).前者是由顾，后者由宗教事务管理局（见管辖权） 。 At his ordination a priest receives the power to consecrate the Holy Eucharist, and for valid consecration he needs no jurisdiction.在他的统筹一名神父获得权力consecrate圣体圣事，并为有效consecration他需要无管辖权。 As regards penance, the case is different: "because the nature and character of a judgment requires that sentence be pronounced only on those who are subjects (of the judge) the Church of God has always held, and this Council affirms it to be most true, that the absolution which a priest pronounces upon one over whom he has not either ordinary or delegated jurisdiction, is of no effect" (Council of Trent, Sess. XIV, c. 7).至于忏悔，这次情况不同了： "因为性质和特点的判断，需要这句话被宣判只有对那些科目（法官）神的教会一直举行，而这会肯定它是最诚然，这赦免，其中一名神父判决后，有超过一人，他也不是普通的或授予的司法管辖权，是不具法律效力" （理事会的遄达， sess 。十四，长7 ） 。 Ordinary jurisdiction is that which one has by reason of his office as involving the care of souls; the pope has it over the whole Church, the bishop within his diocese, the pastor within his parish.普通管辖权的是，其中有一理由，他的办公室为涉及照顾灵魂;教宗已经超过整个教会主教，他的教区，牧师在他的教区。 Delegated jurisdiction is that which is granted by an ecclesiastical superior to one who does not possess it by virtue of his office.授予的司法管辖权是，这是理所当然的是由一个宗教上的人并不具备，它凭借他的办公室。 The need of jurisdiction for administering this sacrament is usually expressed by saying that a priest must have "faculties" to hear confession (see FACULTIES).有需要的管辖范围为管理这圣餐是通常表示说，一名牧师必须有"系"听到供述（见院系） 。 Hence it is that a priest visiting in a diocese other than his own cannot hear confession without special authorization from the bishop.因此，它是一名牧师来访的一个教区，除他自己不能听到供认，无需特别批准，由主教。 Every priest, however, can absolve anyone who is at the point of death, because under those circumstances the Church gives all priests jurisdiction.每一个牧师，但是，可以免除任何人，是在这一点死亡的，因为在这种情况下，在教会内所有神职人员管辖权。 As the bishop grants jurisdiction, he can also limit it by "reserving" certain cases (see RESERVATION) and he can even withdraw it entirely.作为主教赠款管辖权，他也可以限制它的"保留"某些情况下（见保留）和他甚至可以撤回它完全。
Recipient (ie, the Penitent)受赠人（即，忏悔）
The Sacrament of Penance was instituted by Christ for the remission of Penance was instituted by Christ for the remission of sins committed after baptism.圣事的忏悔，是由基督为缓解忏悔是由基督为减免的罪孽后的洗礼。 Hence, no unbaptized person, however deep and sincere his sorrow, can be validly absolved.因此，没有unbaptized人，但深刻和真诚的哀悼，可以有效地进行开脱。 Baptism, in other words, is the first essential requisite on the part of the penitent.洗礼，换句话说，就是首先必须必要对部分的忏悔。 This does not imply that in the sins committed by an unbaptized person there is a special enormity or any other element that places them beyond the power of the keys; but that one must first be a member of the Church before he can submit himself and his sins to the judicial process of sacramental Penance.这并不意味着在捷联惯导系统由一个unbaptized人有一个特别的艰巨性或任何其他的因素，使她们超越了权力的钥匙，但你必须先成为会员的教会，然后才可以提交本人和他的捷联惯导系统，以司法程序的圣事忏悔。
Contrition and Attrition contrition和自然减员
Without sorrow for sin there is no forgiveness. Hence the Council of Trent (Sess. XIV, c. 4): "Contrition, which holds the first place among the acts of the penitent, is sorrow of heart and detestation for sin committed, with the resolve to sin no more". 没有悲伤，为单是没有宽恕的，因此安理会的遄达（ sess.十四，长4 ） ： " contrition ，持有放在第一位之间行为的忏悔，是悲伤的心和detestation为单承诺，在决心以单不会再有" 。 The Council (ibid.) furthermore distinguishes perfect contrition from imperfect contrition, which is called attrition, and which arises from the consideration of the turpitude of sin or from the fear of hell and punishment.理事会（同上）此外区别于完善contrition从不完善contrition ，即所谓的自然减员，其中源自审议该turpitude罪恶的，还是从恐惧的地狱和惩罚。 See ATTRITION; CONTRITION, where these two kinds of sorrow are more fully explained and an account is given of the principal discussions and opinions.见减员; contrition ，而这些2种悲哀，有更充分的解释和交代，是由于各主要讨论情况和意见。 See also treatises by Pesch, Palmieri, Pohle.又见论文由pesch ，帕尔米耶里， pohle 。 For the present purpose it need only be stated that attrition, with the Sacrament of Penance, suffices to obtain forgiveness of sin.答：当前的目的，它只需需要说明的自然减员，与圣事的忏悔，就足以获得赦罪。 The Council of Trent further teaches (ibid.): "though it sometimes happens that this contrition is perfect and that it reconciles man with God before the actual reception of this sacrament, still the reconciliation is not to be ascribed to the contrition itself apart from the desire of the sacrament which it (contrition) includes".安理会的遄进一步任教（同上）说： "虽然有时这contrition是十全十美的，它调和人与上帝面前实际收到的这种圣餐，仍是和解，是不被归因于该contrition本身除了欲望的圣餐，它（ contrition ）包括" 。 In accordance with this teaching Pius V condemned (1567) the proposition of Baius asserting that even perfect contrition does not, except in case of necessity or of martyrdom, remit sin without the actual reception of the sacrament (Denzinger-Bannwart, "Enchir.", 1071).按照这一教学比约v谴责（ 1567 ）命题baius断言，即使完善contrition没有，除非在必要时或殉难，汇往单无需实际接待的圣餐（登青格- bannwart ， " enchir " 。 ， 1071 ） 。 It should be noted, however, that the contrition of which the Council speaks is perfect in the sense that it includes the desire (votum) to receive the sacrament.但应该看到，不过，这contrition的，其中安理会发言是十全十美的，在这个意义上讲，它包括欲望（ votum ）接受圣餐。 Whoever in fact repents of his sin out of love for God must be willing to comply with the Divine ordinance regarding penance, ie, he would confess if a confessor were accessible, and he realizes that he is obliged to confess when he has the opportunity.谁其实悔过的罪过出于对上帝的爱，必须愿意遵从神的条例中有关忏悔，也就是说，他会承认，如果一个忏悔者获得，而他了解到，他是有责任招供时，他有机会。 But it does not follow that the penitent is at liberty to choose between two modes of obtaining forgiveness, one by an act of contrition independently of the sacrament, the other by confession and absolution.不过，这并不表示忏悔，是可以自由选择两种方式获得宽恕，其中的一项法案contrition独立的圣餐，另一项是由供词和赦免。 This view was put forward by Peter Martinez (de Osma) in the proposition: "mortal sins as regards their guilt and their punishment in the other world, are blotted out by contrition alone without any reference to the keys"; and the proposition was condemned by Sixtus IV in 1479 (Denzinger-Bannwart, "Enchir.", 724).这一观点的提出，由彼得马丁内斯（德osma ）在命题： "凡人的罪过至于他们的罪恶感和他们的处罚，在其他世界，是不能抹杀的，由contrition独自在没有任何参考的钥匙" ;命题被谴责由Sixtus的四，在1479 （登青格- bannwart ， " enchir " ， 724 ） 。 Hence it is clear that not even heartfelt sorrow based on the highest motives, can, in the present order of salvation, dispense with the power of the keys, ie, with the Sacrament of Penance.因此，我们不能明确表示，甚至不由衷的悲哀基于最高的动机，能，在目前治安的救恩，免除与电力的钥匙，即与圣餐的忏悔。
Confession (Necessity)自白（危急）
"For those who after baptism have fallen into sin, the Sacrament of Penance is as necessary unto salvation as is baptism itself for those who have not yet been regenerated" (Council of Trent, Sess. XIV, c. 2). "对于那些洗礼后，已经陷入了罪恶，圣事的忏悔是必要的祂拯救作为，是洗礼本身对于那些尚未得到再生" （理事会的遄达， sess 。十四，长2 ） 。 Penance, therefore, is not an institution the use of which was left to the option of each sinner so that he might, if he preferred, hold aloof from the Church and secure forgiveness by some other means, eg, by acknowledging his sin in the privacy of his own mind.忏悔，因此，它不是一个机构使用的是留下来的选择，每一个罪人，使他的实力，如果他喜欢，持超然，从教堂和安全宽恕一些其他手段，如通过承认他的罪过，在隐私保护他自己的态度。 As already stated, the power granted by Christ to the Apostles is twofold, to forgive and to retain, in such a way that what they forgive God forgives and what they retain God retains.如前所述，所赋予的权力，以基督的门徒是双重的，要原谅，并保留，在这样一种方式，他们原谅上帝原谅和他们留住上帝保留。 But this grant would be nullified if, in case the Church retained the sins of penitent, he could, as it were, take appeal to God's tribunal and obtain pardon.但这笔赠款将被废止，如果在案件教会保留的罪过忏悔，他可以，因为它被采取呼吁上帝的法庭，并获得赦免。 Nor would the power to retain have any meaning if the sinner, passing over the Church, went in the first instance to God, since by the very terms of the grant, God retains sin once committed so long as it is not remitted by the Church.也有权保留有任何意义，如果罪人，在经过教堂，去在第一时间向上帝，因为已经非常条件的资助，上帝保留了单，一旦承诺，所以，只要不是汇往由教会。 It would indeed have been strangely inconsistent if Christ in conferring this twofold power on the Apostles had intended to provide some other means of forgiveness such as confessing "to God alone".这的确已经很奇怪地不一致的，如果基督教会赋予这种双重权力，就使徒本来打算提供一些其他手段的宽恕，如承认"只有上帝" 。