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.懺悔是一個聖餐的新的法律是由基督在其中的寬恕罪孽的洗禮後，准予通過神父的赦免那些與真正的悲哀交代自己的罪孽，並承諾，以滿足為相同的。 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.這是被稱為"聖事" ，不是一個簡單的功能，或者特別的儀式，因為這是一個外向標誌是由基督傳授寬限期，以靈魂。 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.作為一個外向型的跡象，它包含了行動的懺悔者在介紹自己的神父，並指責自己的，他的罪孽，和行動的神父在宣判赦免，並以滿意度。 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.這整個過程就是通常所謂的，從它的一個部分， "交代" ，據說這是發生在"法庭懺悔" ，因為這是一個司法程序，在其中懺悔，是在一次原告，因人制被告，證人，而牧師判決的判決和判刑。 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.寬限期賦予的，是救我們脫離有罪，罪的，而在這個案件罪，其永恆的處罰，因此也和解與上帝的理由。 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.最後，供認是不是在保密的懺悔的心，也不是一個門外漢，作為朋友和主張，也具有代表性的人的權力，而是要妥為祝聖司鐸與必要的司法管轄權，並與"權力的鑰匙" ，即，權力寬恕罪孽基督賦予他的教會。
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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.這懺悔並不單是人類發明設計了由教會，以確保權力的良心或以紓緩緊張情緒的困擾，靈魂，它是普通的手段任命耶穌為罪孽的赦免。 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.男子確實是免費的服從或不服從，但一旦他的罪，他必須尋求赦免沒有條件他自己選擇的，但對那些上帝決定了，而這些對於基督徒則體現在聖餐的懺悔。
No Catholic believes that a priest simply as an individual man, however pious or learned, has power to forgive sins.沒有天主教認為，一個牧師僅僅作為一個單獨的男子，但虔誠或教訓，有權力原諒的罪過。 This power belongs to God alone; but He can and does exercise it through the ministration of men.這種權力屬於上帝，但他可以，而且確實演習，它是通過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.因為他看到了適合運動，它要通過這次聖餐，但並不能說，教會或神父干擾之間的靈魂與上帝;正好相反，懺悔，是撤銷的一個障礙，這可以使靈魂離上帝。 It is not true that for the Catholic the mere "telling of one's sins" suffices to obtain their forgiveness.這是不真確的，為天主教僅僅"告訴一個人的罪過" ，就足以獲得他們的寬恕。 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.如果沒有真誠的悲痛和宗旨的修正案，供認援用無關，宣布赦免，是不具法律效力，而他有罪的罪人，是大於以往。
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.雖然這聖餐由於省卻了神聖的慈悲方便赦免的罪過，它決不是使單少可恨或其後果那麼可怕，以基督徒的心裡，更不意味著允許犯下罪過於未來。 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.在支付普通債務的，因為如按每月定居點，意圖承包新的債務，同時債權，是完全合法的;類似的意向，對一部分人， confesses ，他的罪過，不僅是錯在自己，但會抵消聖餐並防止罪的赦免，然後有交待。
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，相反的電荷，是常常聽到的，即，即供認的罪過，這是不能容忍和努力，並因此精神格格不入的基督教與慈愛的，其創辦人。 But this view, in the first place, overlooks the fact that Christ, though merciful, is also just and exacting.但這種觀點認為，擺在首位，忽略了一個事實，是基督，但仁慈的，也是公正和嚴格的。 Furthermore, however painful or humiliating confession may be, it is but a light penalty for the violation of God's law.此外，多麼痛苦或屈辱自白可能，它只不過是一個輕刑罰為違反上帝的法律。 Finally, those who are in earnest about their salvation count no hardship too great whereby they can win back God's friendship.最後，那些認真對他們得救指望任何困難太大，讓他們可以奪回上帝的友誼。
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.這兩項指控，太寬大太大的嚴重性，開始作為一項規則，從那些沒有這方面的經驗與聖餐只有模糊的想法是什麼教會的教導或權力寬恕罪孽，其中教會收到來自基督。
Teaching of the Church教學中，教會
The Council of Trent (1551) declares:安理會的遄達（ 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.作為一種手段，重新奪回了恩典和正義，懺悔，是在任何時候，有必要對那些玷污他們的靈魂與任何致命的罪過。 . 。 . 。 . 。 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，在未來的救世主，懺悔，是不是從樓上掉了，也不是因為他的到來。從樓上掉了，為那些沒有受洗。 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.但主則主要是建立了聖體懺悔時，提出了從死裡復活，他心中後，他的弟子說： '接受葉聖靈。 Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained' (John 20:22-23).誰的罪過，你會原諒，他們是原諒他們，他們的罪孽，你應保留，他們保留了' （約翰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.其中行動，使信號和話那麼清楚徵得所有的父親都明白，權力的寬恕和留住捷聯慣導系統傳達給使徒和以承租人或其合法繼承人，為調和的信徒，他們已下跌之後的洗禮。 (Sess. XIV, c. i) （ sess.十四，長一）
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)更遠，對安理會明確指出，基督左司鐸，他自己的vicars ，擔任法官（ praesides等judices ） ，祂的人一切凡人罪成，其中忠實可能下降，應透露，以說，根據與電力的鑰匙，他們可以宣告判刑的寬恕或保留的罪孽" （ sess.十四，長五）
Power to Forgive Sins電力原諒的罪過
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."這是值得注意的是，從根本上反對，所以經常敦促對聖餐的懺悔，是首先想到的，由文士的時候，耶穌說，以病夫，在麻痺的說： "你是有福的原諒你" 。 "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?" " ，並有部分的文士坐在那裡，並思考在他們心中：為什麼doth這名男子說話，因此他？ blasphemeth誰可以原諒的罪過，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).但耶穌看見他們的想法，對他們說： "這件事說起來簡單，以病人的麻痺：你的罪過是原諒你;或者可以說，將出現時，採取了你的床走嗎，但你可知道，兒子人的權力，執事們對地球寬恕罪孽， （他仰給生病的麻痺） ，我說給你：出現時，採取了你的床，走進你的家" （馬克2:5-11 ;馬修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.基督緊張得要命，是一個奇蹟，以證明他的權力寬恕罪孽，並認為這力量可以施加不僅在天上，但也對地球。 This power, moreover, He transmitted to Peter and the other Apostles.這種權力，此外，他也轉交給彼得和其餘的使徒。 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).彼得他說： "我會分給你鑰匙的天國，並不管你綁定後，地球上的，應加以約束，又在天上：不管你鬆散地球上的，應當予以鬆動，也天國" （馬太16時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).後來，他說，所有的使徒說： "阿我對你們說，不管你應約束地球後，應有義務也有天堂;可言，你會鬆脫後，地球，不得鬆動，也到天國" （馬太18時18分） 。 As to the meaning of these texts, it should be noted:至於所指的這些文本，我們應該注意：
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";認為"有約束力" ， "松"指的不是身體，而是精神或道德債券，其中單是當然包括在內;越是如此，因為這裡的權力授予是無限的-"什麼，你應約束， … … 。可言，你會鬆散" ;
the power is judicial, ie, the Apostles are authorized to bind and to loose;權力是司法，即，使徒授權捆綁與鬆脫;
whether they bind or loose, their action is ratified in heaven.他們是否具有約束力或鬆散的，其行動是批准了在天上。 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.在醫治性麻痺男子基督宣稱， "人子有權力對地球原諒的罪過" ，在這裡，他承諾什麼，這些男性中，使徒，約束或鬆散的地球上，上帝在天上也同樣約束或鬆散。 (Cf. also POWER OF THE KEYS.) （參見也是權力的鍵） 。
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.但作為安理會的遄達宣布，基督主要是建立了聖體的懺悔後，他的復活，是一個奇蹟，大於醫治生病了。 "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: "由於父親差遣了我，我也送你的時候，他曾說過，他心中對他們和對他們說：接受葉聖靈誰的罪過，你會原諒，他們是原諒他們，而且其罪孽您應保留，他們保留了' （約翰20:21-23 ） ，而意識，這些話是很明顯的，有下列幾點需要考慮：
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.基督在這裡重申，在斬釘截鐵-"罪孽" ， "請原諒" ， "保留" -他以前曾在形象化的語言，"約束"和"鬆散"，使這一案文明和鮮明的適用於單本權力的喪失，並具有約束力。
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".他序跋此批給電力宣布，該特派團的使徒類似表示，他已收到了來自父親和他已經履行了： "作為父親差遣我" 。 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.現在是毋庸置疑的是，他來到融入世界毀滅單，並在不同的場合，他明確地原諒了單仲偕（馬太9:2-8 ;盧克5時20分; 7時47分;啟示1:5 ） ，因此，寬恕單是被列入該特派團的使徒。 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".基督不僅宣布罪孽被原諒的，但真正和實際原諒了他們，因此，使徒是有權不只是宣布向罪人，他的罪過是情有可原，但給他寬恕" ，其罪過，你會原諒" 。 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.如果他們的權力只限於宣言"上帝赦免你" ，他們將需要一個特殊的啟示，在每一個案件作出聲明有效。
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.權力是雙重的-原諒，或保留，即，使徒沒有人告訴給予批准或不寬恕n ondiscriminately，他們必須採取行動，在司法上，寬恕或護據為罪人值得。 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".行使這項權力，要么表格（寬恕或保留） ，並不限於：沒有區別了，甚至建議之間的一種罪惡和另一之間，或一類的罪人和其餘所有：基督簡單地說： "誰的罪過" 。
The sentence pronounced by the Apostles (remission or retention) is also God's sentence -- "they are forgiven . . . they are retained".宣布的判決是由使徒（減刑或留置） ，也是上帝的一句話-"他們是原諒… … 。他們是保留" 。
It is therefore clear from the words of Christ that the Apostles had power to forgive sins.因此，這是從基督的話表示，使徒有了權力，以原諒的罪過。 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.不過，這並非是個人的特權，這是抹去，在他們的死，而是給予他們在自己的官方身份，因此，作為一個常設機構，在教會裡-不低於永久較使命教書育人b aptize所有國家。 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.基督預見即使是那些收到的信仰和洗禮，無論是在一生的傳道者或後，將落入罪惡，因此，將需要寬恕為了得到挽救。 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.他要的話，都有意使電力原諒應轉交由使徒到其繼承人和被用來作為長期的，因為屆時會有罪人，在教會裡，即至去年底的時間。 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.這是事實，在洗禮，又是有福的原諒，但並不值得認為權力寬恕是純粹的權力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.擺在首位，作為看來，從文舉出上述情況，電力原諒的是也有這樣的權力，以保留其行使涉及司法行動。 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，沒有這樣的行動是在暗示該委員會baptize （馬太28:18-20 ） ;事實上，在安理會的遄達申明，教會不通過判斷，對那些還沒有教會的成員，成員是獲得通過的洗禮。 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，洗禮，因為這是一項新的誕生，不能重演，而電力原諒的罪過（懺悔） ，是被用來作為經常被視為罪人可能需要它。 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.).因此譴責，由同一個理事會，對任何一個"的人，混雜聖禮，應該說是洗禮，本身就是對聖餐的懺悔，因為雖然這兩個聖禮不鮮明，彷彿懺悔沒有正確地召開了第二次木板後沉船" （ 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.這些言論，都是針對新教的教師認為懺悔僅僅是一種反复洗禮，並且隨著洗禮的影響沒有真正的赦罪的，但只有一個外部覆蓋的單通過信仰，就有相同的，而據稱，必須此案與懺悔。 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.這一切，那麼，作為一個聖餐是多餘的;赦免只是一個聲明，表示單是情有可原通過信仰和滿意度是不用，因為基督已感到滿意，一旦所有男性。 This was the first sweeping and radical denial of the Sacrament of Penance.這是美軍首次清掃及激進否定聖事的懺悔。 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.早期的一些支派曾聲稱只有祭司在國家的寬限期，可有效開脫，但他們並沒有否認存在權力原諒。 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.在所有前百年來，天主教信仰在這一權力已如此清晰和強烈，以便確定它撇開基督教不得不罷工，在很憲法的教會，並否決全部內容的傳統。
Belief and Practice of the Early Church信仰與實踐的初期教會
Among the modernistic propositions condemned by Pius X in the Decree "Lamentabili sane" (3 July, 1907) are the following:其中現代主義主張譴責比約X在法令" lamentabili理智" （ 1907年7月3日） ，有以下幾方面：
"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." "在簡陋的教堂是沒有概念的和解基督教罪人，由權威的教會，但教會是由很慢度僅增長習慣了這種概念，而且，即使在懺悔來得到承認作為一個機構的教會的，它不是由所謂的名義聖餐，因為它被視為是一種可憎的聖餐" 。 (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 ） "上主的話： '收到葉聖靈，其罪過，你會原諒，他們是原諒他們，他們的罪孽，你應保留，他們被截留』 （約翰某， 22-23 ） ，絕不是指聖事的懺悔，不管父親的遄達可能已被高興地斷言" 。 (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).根據安理會的遄達，協商一致的，所有的父親一貫相互理解，這是由基督的話剛剛提到的，權力的寬恕和留住捷聯慣導系統傳達給使徒和他們的合法繼承人（ sess.十四，長一） 。 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，這是天主教教義說，教會從最早的時候，相信在電力原諒的罪過，作為批出基督的使徒們。 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.這種信念，其實顯然是灌輸了由字與基督賦予的權力，而且會被莫名的，以早期基督徒，如果任何一個人自稱信仰基督曾質疑的存在，即權力的時候，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 ，我們假定沒有這種信仰的存在，從一開始就遇到更大的困難：一是一提的權力會被看作是一個創新都不用和不能容忍的，它會表現出多大實際的智慧就部分受訪者當中，努力汲取官兵基督，並會提出了抗議，或者導致裂，其中一定會經歷記錄在案，作為赤裸裸至少像早期師事宜不大重要。 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，沒有這樣的紀錄，是發現;即使是那些試圖限制權力本身預先假定它的存在，以及他們非常企圖限制，把他們反對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.現在談到證據的積極清理，我們已注意到這份聲明的任何父親或東正教教會作家關於懺悔，目前不只是他個人的看法，但普遍接受的信仰，而且相信他們的記錄是沒有任何新意在那個時候，但傳統學說傳世由正常教學的教會，並體現在她的實踐。 In other words, each witness speaks for a past that reaches back to the beginning, even when he does not expressly appeal to tradition.或者換句話說，每名證人講了，過去，達回到開始時，即使他並沒有明確呼籲傳統。
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).聖奧古斯丁（四430 ）警告信徒說： "讓我們不要聽那些否認神的教會有權力原諒所有的罪孽" （德激動劑。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).聖劉漢銓（四397 ）駁斥了novatianists者"自稱以示崇敬上帝所保留，以他單獨的力量寬恕罪孽。更大的錯誤不可能做到比他們做什麼，在謀求撤銷他的命令和拋開回辦公室的，他賜予… … 。教會怎樣順服他，在這兩方面，由具有約束力的單仲偕和鬆動;為君主的意志，為雙方的權力應該是平等的" （德poenit ，第Ⅰ ， Ⅱ ， 6 ） 。
Again he teaches that this power was to be a function of the priesthood.他一再教導我們，這個權力是一個函數的神職人員。 "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應該被原諒通過懺悔;基督批（權力） ，以使徒和從使徒，它已轉交給辦公室的神父" （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).電力原諒延伸到所有的罪過： "上帝沒有區別;許諾他外開恩，都和他的牧師，他理所當然有權赦免的，沒有任何例外" （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).對同一異端聖pacian主教，巴塞羅那（四390 ） ，寫信給sympronianus之一，其領導人表示： "這（寬恕罪孽） ，你說，只有上帝才能做的相當不錯：但他沒有通過他的祭司是做他自己的力量" （ ep. i專案sympron ， 6個公共圖書館， 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).在東部地區，在同一時期，我們都見證著聖西里爾亞歷山大（四447 ）說： "男人充滿了上帝的精神（即祭司）原諒的罪過在兩個方面，無論是由承認洗禮的人，都是值得或赦免了懺悔的孩子教會" （鄧務滋女士， 1 ， 12 ，在編號， 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".聖約翰金口（四407 ）後，宣布既不是天使，也不archangels得到這種權力，並經過顯示俗世的統治者，可以只約束屍體的男子，聲稱神父的權力寬恕罪孽" ，滲透到靈魂，並達致截至天堂" 。 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，他的結論是， "它體現了蠢事譴責如此巨大的權力，沒有這些，我們既不能獲得天堂也不是來履行該諾言… … 。不僅在過去，他們（神父）再生我們（洗禮） ，但此外，經過我們新出生時，他們可以寬恕我們的罪過" （德神聖，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).聖athanasius （四373 ）說： "由於該男子，其中神父baptizes是由開明的恩典，聖靈，那麼他在懺悔confesses他的罪孽，得到透過神父寬恕，在憑藉恩典的基督" （ frag.矛盾novat在編號， 26 ， 1315 ） 。
These extracts show that the Fathers recognized in penance a power and a utility quite distinct from that of baptism.這些摘錄表明，父親承認，在懺悔的權力和公用事業截然不同，即洗禮。 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.他們反复比較，在形象化的語言，這兩個手段獲得赦免;或有關的洗禮，作為精神文明出生時，他們所描述的懺悔作為補救措施的弊端靈魂承包後出生。 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.不過，更重要的事實是，無論是在西方，在東方，父親不斷呼籲有關基督的話，並給了他們同樣的解釋，這是由於11世紀後，由理事會遄。 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.在這方面，他們根本呼應的遺訓較早的父親曾捍衛天主教教義對異端的第三和第二個百年。 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).因此聖塞浦路斯在他的"德lapsis " （公元251 ）駁斥那些惟距離在時間的迫害，但他也敦促他們懺悔說： "讓每一個懺悔罪過，而他仍然在這個世界上，而他的供詞可以收到，而滿意度和寬恕給予祭司，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). （見lapsi ） 。邪教諾瓦蒂安，與此相反，聲稱： "這是違法的，以承認變節者向共融的教會，他們的寬恕必須離開與上帝的人就可以批它" （蘇格拉底， "歷史。 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.)諾瓦蒂安和他的黨不首先否認的權力，教會，以免除從罪孽，他們肯定叛教放在罪人超出達到這一權力-一個錯誤，被譴責，由主教在羅馬，在2 51個（見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.區分罪孽可以被原諒和別人認為不可能，源於去年下半年，在公元二世紀，因為該學說的montanists ，尤其是戴爾都良。 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.雖然仍是一個天主教徒，戴爾都良寫道（公元200-6 ）表示，他的"德poenitentia " ，他在其中的區別2種懺悔，一人擔任籌備洗禮外，其他獲得寬恕某些他人罪孽的洗禮後，即叛教，謀殺和通姦。 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).對這些項目，不過，他只允許一個寬恕： "預見這些毒藥的邪惡，上帝，雖然門口的寬恕已經關閉，並固定了與大律師公會的洗禮，已准許它仍然站在有點開放的，在前庭他已進駐第二個懺悔開放的，如爆震，但現在一旦所有的，因為現在是第二次，但從來沒有更多的，因為上一次的，它都是徒勞的… … 。不過，如果這樣做招致債務的第二個悔過書，他的精神是不會被立即降低和削弱了絕望。讓它成為irksome以單再次，但不要irksome思悔改，再次讓它成為irksome危及自己，但讓沒有人感到羞恥，將設免費再反复生病必須有反复藥" （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.戴爾都良並不否認教會可以原諒的罪過;他警告罪人，對復吸，但勸告他們悔改的情況下，他們應該下降。 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.他的態度在當時並不奇怪，因為在早期的罪孽，上述被嚴厲查處;這樣做是出於懲戒的理由，而不是因為教會缺乏權力原諒。
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.在人的頭腦中，但是，一些人的思想，是在發展，不僅是權力的行使，但是權力本身是有限的。 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."針對這種錯誤觀念，教宗callistus （ 218-22 ）出版他的"強制法令"中，他宣稱： "我原諒的罪過都將通姦和私通給那些做懺悔" 。 Thereupon Tertullian, now become a Montanist, wrote his "De pudicitia" (AD 217-22).於是戴爾都良，現在已經成為montanist ，寫他的"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."在這項工作中，他拒絕無顧忌什麼，他曾教導作為天主教徒說： "我緋紅不是一個錯誤，我已擺脫了，因為我很高興在正在擺脫它… … 。之一，是不覺得丟臉，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. "錯誤" ，他向責難callistus和天主教徒認為教會可以原諒所有的罪過：因此，這是正法，其中戴爾都良邪教否認。 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，他建立了區分打火機捷聯慣導系統，其中主教可以原諒，更造成嚴重的罪過，其中只有上帝能原諒。 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.雖然在先前的論文， " scorpiace "時，他曾表示， （長x ）的"主離開這裡，以彼得並通過他向教會鑰匙的天堂" ，他現在否認的事實，有權授予彼得已轉達給教會，即：向物權episcoporum或團體的主教。 Yet he claims this power for the "spirituals" (pneumatici), although these, for prudential reasons, do not make use of it.但他聲稱在這方面的權力，為" spirituals " （ pneumatici ） ，雖然這些，為審慎原因，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).以論點的" psychici " ，因為他被稱為天主教徒，他答复說： "但是，教會，你說，有權力寬恕罪惡，這是我印象更深刻，你承認並裁定我的人在新的先知有paraclete說： '教會可以原諒罪過，但我不會這樣做（寬恕） ，以免他們（他們是原諒）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，戴爾都良，是由指控他對教宗並限制他的地方後，權力的行使的寬恕罪惡，見證了存在的權力在教會裡，他已經放棄了。
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.沒有內容與調戲callistus和他的學說，戴爾都良指的是"牧羊人" （牧師） ，一個工作書面專案140-54 ，並把它的作者hermas以任務為偏袒赦免的姦淫。 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).在今後幾天的hermas有明顯的一所學校的rigorists人堅持認為，不存在原諒致力於單後的洗禮（ simil.八，六） 。 Against this school the author of the "Pastor" takes a resolute stand.針對這所學校的作者的"牧師"的堅決立場。 He teaches that by penance the sinner may hope for reconciliation with God and with the Church.他教導我們，由懺悔罪人可能希望為和解與上帝和教會。 "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). "去告訴所有思悔改，他們將生活所不欲，上帝，因為上帝過同情，有送我去給悔改，所有男人，雖然有些人是不值得的，這是考慮到他們的作品" （ 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 ，不過，似乎已放棄，但一有機會，為這種和解，為在任務四，我，他似乎明確表示， "有一個懺悔的公僕和勤務員，以神之名" ，並進一步對C組 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，他說，耶和華已憐憫的工作，他的手和祂所定悔過書，為他們" ，他已委託給我的權力，這悔罪，因此，我對你們說，如果任何一個罪。他藉此機會，一旦有悔改表現" 。 Repentance is therefore possible at least once in virtue of a power vested in the priest of God.悔過書，因此，可能至少有一次是在一種美德所賦予的權力，在牧師的神。 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.這hermas這裡打算說，千古罪人，可免除只有一次，在他的一生絕不是一個必要的結論。 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.他的話可能會被理解為是指公開懺悔（見下文）和作為，從而理解它們意味著沒有限制對聖事的權力本身。 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).同樣的解釋適用於該聲明的克萊門特亞歷山大（四circa公元215 ）說： "上帝很慈悲，有vouchsafed在案件者，但在信仰，落入海侵，第二個悔過書，使應任何人受到誘惑後，他的呼籲，他仍可以得到懺悔不被悔過的" （基質，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.存在一種經常性的系統的懺悔，也暗示了這項工作的克萊門特， "誰是富有的人表示，必得救嗎？ " ，在那裡他的故事講述使徒約翰和他的旅程後，年輕的強盜。 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.約翰表示，他所說的話表示，年輕搶匪會覺得寬恕從救世主，但即使是這樣一個長期嚴重的懺悔是必要的，才可以恢復到了教堂。 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.當克萊門特的結論是： "他的人歡迎天使的懺悔… … 。不會感到羞愧，當他看見救星" ，大多數評論家認為，他提到主教或牧師主持儀式的公開懺悔。 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，狄奧尼修斯的科林斯（四circa專案的17 O ） ，制定了自己對某些日益marcionistic傳統，教導不僅是基督已經離開他的教會的權力赦免，但沒有單是如此之大，以被排除在行使這一權力。 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".為此，我們有權力的尤西比烏斯，誰說（ hist. eccl ，四，二十三） ： "以書面形式向教堂是在amastris ，連同那些橋，他命令他們接受那些回來後，任何秋天，無論是拖欠或異端" 。
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 " （請參閱）書面結束時，第一世紀初期或者在第二，四，第十四條，並再次在十四，我指揮一個單獨的供述，在會眾： "在眾你得承認你的越軌" ;或再次說： "對上帝的一天走到一起，打破麵包… … 。供認過你的越軌，你的犧牲可能是純粹的" 。 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".克萊門特（四99 ）在他的書信給哥林多前書不僅規勸悔改，但不禁問道：煽動，以"服從，以眾長老並接受校正等，以悔過的" （丙57 ） ，以及伊格安提在關閉的第一世紀講的是靠著上帝的罪人，只要他們回到"一，同意向統一的基督與共融的主教" 。 The clause "communion of the bishop" evidently means the bishop with his council of presbyters as assessors.該條條文，即"共融的主教" ，顯然是指主教與他的會眾長老作為陪審員。 He also says (Ad Philadel,) "that the bishop presides over penance".他也說， （公元philadel ） ， "主教主持懺悔" 。
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).傳輸的這項權力，是赤裸裸地表示，在祈禱用在consecration的一位主教作為記錄在大砲的hippolytus ： "給他， 0主，主教和精神的寬大處理權和原諒的罪過" （長十七） 。 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."還有更明確的是，該公式引用的"使徒的憲法" （請參閱）說： "他發放， 0上帝，我們穿過你的基督，參與你的聖靈，以便他可以有權免去罪孽照祢言教和你的指揮，並放鬆每一個債券，其意思是，根據我的權力，祢已批給門徒" 。 (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頁（一， 1 。 1073 ） 。所指的" episcopus " ， " sacerdos " ， " presbyter " ，因為所用的古文獻，見主教;層次。
Exercise of the Power權力的行使
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.給予基督的權力寬恕罪孽，是第一個重要的聖事的懺悔，在實際行使這項權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).聖事，因為這樣對自己的賬戶有此事，並一種形式，並產生了一定的效果;權力的鑰匙，是行使了由部長（懺悔）的人必須具備適當資格，而且其作用是緊張得要命，在靈魂受贈人，即，懺悔，他們以必要的處分，必須履行某些行動（供述，滿意度） 。
Matter and Form此事，並形成
According to St. Thomas (Summa, III, lxxiv, a. 2) "the acts of the penitent are the proximate matter of this sacrament".據聖托馬斯（總結，三， lxxiv ，甲2 ） "行為的懺悔是近因的事，這聖餐" 。 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).這也是教學的eugenius四，在" decretum親亞曼尼斯" （理事會的佛羅倫薩， 1439年） ，呼籲該法的"準本草綱目"的懺悔，並列舉他們contrition ，供述，與滿意度（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.該thomists於一般及其他著名神學家，如bellarmine ， toletus ，弗朗西斯科蘇亞雷斯和德盧戈，持相同意見。 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.據scotus （四派，四16 ，問： 1 ， 12月7日） "聖事的懺悔，是赦免傳授與某些字眼" ，而行為的懺悔者須為值得接待的聖餐。 The absolution as an external ceremony is the matter, and, as possessing significant force, the form.該赦免作為一個外部儀式是這件事，而作為擁有重要力量，表格。 Among the advocates of this theory are St. Bonaventure, Capreolus, Andreas Vega, and Maldonatus.其中倡導的這一理論是聖文德， capreolus ，安德烈亞斯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".安理會的遄達（ sess.十四，丙3 ）宣稱： "行為的懺悔，即contrition ，自白，和滿足感，是準本草綱目這個聖餐" 。 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".羅馬講授用於在1913年（第二，五， 13 ）說： "這些行動是所謂的由安理會準本草綱目不是因為他們不具備的性質，真正的問題，而是因為他們不是那種事情，該聘用外部作為水的洗禮和chrism在確認" 。 For the theological discussion see Palmieri, op.為神學討論見帕爾米耶裡，作品。 cit., p.同上，頁 144 sqq.; Pesch, "Praelectiones dogmaticae", Freiburg, 1897; De San, "De poenitentia", Bruges, 1899; Pohle, "Lehrb. d. Dogmatik". 144 sqq 。 ; pesch ， " praelectiones dogmaticae " ，弗賴堡， 1897年;德聖， "德poenitentia " ，布魯日， 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.關於形式的聖事，無論是安理會的佛羅倫薩和安理會的遄達教授認為，它存在於一個字的赦免。 "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，聖事的懺悔，其中，它的力量主要構成，是擺在這些話的部長說： "我開脫祢等， "這些話實際上，根據使用的聖教會，某些祈禱laudably補充說，但他們不涉及到實質的形式，也不是政府當局有必要的聖餐" （理事會的遄達， 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.對於這些額外的祈禱後，其使用了東方與西方的教堂，而問題是，是否形成，是貶低或指示及個人，見赦免。 Cf.比照。 also the writers referred to in the preceding paragraph.也是作家提到的，在前款規定的。
Effect效力
"The effect of this sacrament is deliverance from sin" (Council of Florence). "的影響，這聖餐是救我們脫離罪惡" （理事會佛羅倫薩） 。 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".同時定義有所不同的條款賦予安理會的遄達（ sess.十四，丙3 ） ： "截至目前為止，因為涉及到它的力量和功效，其效果（第等性能）的聖餐，這是和解與上帝當有如下有時，在虔誠和虔誠的人，和平與平靜的良心與激烈安慰的精神" 。 This reconciliation implies first of all that the guilt of sin is remitted, and consequently also the eternal punishment due to mortal sin.這一和解意味著第一，大家認為他有罪，罪的，是匯款，因此，也是永恆的處罰，由於致命的罪過。 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).作為安理會的遄達宣布，懺悔需要的表現滿意度" ，不實在，為永恆的刑罰，這是一起匯出與罪惡感由聖餐或慾望領取聖餐，但對於顳刑罰，正如聖經教書，並非總是原諒完全，因為它是在洗禮" （ sess.六，長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).或者換句話說洗禮釋放靈魂不僅從所有罪過，而且，從所有的負債，以神聖的正義，而酒會後的赦免在懺悔，有可能與通常仍有一些顳債務應履行工程的滿意度（見下文） 。 "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，使我們不被剝奪天主的恩典，並融入其中，我們已非常頻密秋天是正確的和有益宣布認罪，但提到他們可能，但無任何故障，會被忽略，他們可expiated許多其他補救措施" （理事會的遄達， 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，行為contrition足以獲得寬恕的venial單，並有同樣的效果是由值得接收聖禮以外的懺悔，如，通過聖餐。
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.和解的千古罪人與上帝有一個進一步的後果復活那些優點，他已獲得了前犯下他人罪。 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，在該國的恩典，值得獎勵，由上帝，但是這是被沒收的，由凡人單，所以說，如果罪人應死unforgiven ，他的善行，不得要領，他一無所獲。 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.所以只要他仍然罪過，他是沒有能力值得：即使是工程上是好的，自己是在他的情況下，不值錢的：他們不能復活，因為他們從來沒有人活著。 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，一旦他的罪過是取消了懺悔，他的恢復不僅國家的寬限期，而且對整個商店的優點了，以前他的罪過，被放在他的功勞。 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.關於這一點，神學家們幾乎一致：唯一的障礙，以獲取報酬，是罪過，而當這是拆除，前冠軍，可以說，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，如果沒有這樣的重新確認，該損失的優點，一旦後天將相當於一個永恆的懲罰，這是不符合寬恕的影響懺悔。 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.至於進一步的問題是關於方式和程度的振興擇優的原則，各種意見被提出，然而，這是大家普遍認同的持有弗朗西斯蘇亞雷斯（德reviviscentia meritorum ）表示，復興，是完整的，即，原諒懺悔已到他的信用，因為很多好處，因為雖然他從來沒有罪。 See De Augustinis, "De re sacramentaria", II, Rome, 1887; Pesch, op.見德奧古斯蒂尼斯， "德重sacramentaria " ，第二章，羅馬， 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 ， "明鏡的HL 。托馬斯訴阿坎美國模具vortridentinischen thomisten黚er模具wirkungen四bussakramentes " ，弗賴堡， 1904 。
The Minister (ie, the Confessor)部長（即，懺悔）
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.從司法性質的，這聖餐這意味著並非每個會員的教會是有資格寬恕罪孽;當局的懺悔是保留給那些投資與權威。 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).這種權力不屬於俗人可以看出牛市的馬丁V "形跨cunctas " （ 1418 ） ，其中除其他問題需要回答的，由信徒wyclif和胡斯有此想法： "不管他相信基督教。 。 。必將作為一個必要的手段救贖供認一名神父不僅不是一個門外漢還是外行，但好和虔誠" （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).路德的主張，即"有基督徒，即使是婦女或兒童" ，可以在沒有一名牧師開脫以及教皇或主教，在被譴責（ 1520 ） ，由利奧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".安理會的遄達（ sess.十四，長6 ）譴責，因為"假的，因為在差異與福音真理一切學說延長部的鑰匙，任何別人的多主教和司鐸，想像的話了主（馬太18時18分;約翰20時23分） ，違反了該機構的這一聖餐，給所有忠實的基督在這種明智說，每一個有權力的匯款單" 。 The Catholic doctrine, therefore, is that only bishops and priests can exercise the power.天主教教義，因此，只有主教和司鐸，可以行使這項權力。 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.這些法令，而且付諸表決結束，但實際上，使用中，曾湧現出，並持續一段時間，在中世紀，承認一個門外漢，在危急情況。 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.這種風俗起源於信念，即他的人去犯罪有義務讓人們了解他的罪過部分之一-一名牧師如果可能的話，否則，以一個門外漢。 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."在這項工作"真正的懺悔和虛假的" （德維拉等falsa poenitentia ） ，錯誤地歸因於聖奧古斯丁，律師給出了： "這麼大的力量是多麼供認說，如果一名牧師不會在手，讓他（人渴望供認）供認，以他的鄰居" 。 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).但在同一地方的解釋是考慮到： "雖然他的人供認是沒有權力為開脫，但是他的人confesses向他的同胞（社會經濟） ，成為值得原諒通過他的願望，承認一名神父" （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 ，瀕危物種貿易公約（一， 220 ）斷言的偽奧古斯丁約招供自己的鄰居，及格以上的解釋。 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.他因此套在一個錯誤的輕了一系列的事件說明實踐中，並給出，但一個不完美的想法神學討論，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.雖然： Albertus馬格納斯（四發送，區17個，藝術， 58歲）被視為聖事的赦免批出的一個門外漢，而聖托馬斯（四派，四17 ，問： 3 ，甲3 ，溶膠2 ）講的那樣，是" quodammodo sacramentalis " ，其他偉大的神學家採取了相當不同的看法。 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 .亞歷山大的hales （總結，問：十九，德confessione memb 。來說，我答： 1 ）說，這是一個"懇求的赦免" ;聖文德（ "戲曲' ，第七章，第345頁，里昂， 1668 ）這樣的供述，甚至在案件的必要性，是不是強制性的，而僅僅是一個跡象contrition ; scotus （四派，四14 ，問：四日）表示，目前並無言教，責成一人供認一個門外漢並說這種做法可能會很不利; durandus聖pourcain （四派，四17 ，問：十二日）表示，在沒有一個牧師，他們就可以免除在法庭的懺悔，是沒有義務招供; prierias （總結silv ， sv懺悔，我，一日）表示，如果赦免，是由一名門外漢，供認必須反复只要有可能，這其實是普遍的看法，這是完全不令人驚訝，然後表示dominicus索托，寫於1564年，應很難相信，這樣一個習慣的存在，說： "因為（在不打自招一個門外漢）沒有聖餐。 . 。 . 。 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.這是不可思議的是男人，他們自己的協議，並沒有任何利潤，以自己的，應揭露他人的秘密，自己的良心" （四派，四18 ，問： 4 ，答： 1 ） 。此後，因此，重量神學輿論逐漸轉向反對這一做法，並自實踐從來也沒有收到制裁的教會，他們也不能要求作為一個證據，證明權力寬恕罪孽屬於在任何時候向俗人有什麼做法，確實顯示的是，無論以人與神學家實現了敏銳的義務供認自己的罪孽不是上帝，而是一些人的傾聽者，即使後者擁有任何權力，為開脫。
The same exaggerated notion appears in the practice of confessing to the deacons in case of necessity.同樣誇張的概念似乎在實踐中供認向執事們在危急情況。 They were naturally preferred to laymen when no priest was accessible because in virtue of their office they administered Holy Communion.他們自然成為首選，以普通人的時候，沒有牧師容易，因為在憑藉自己的辦公室，他們經管的聖餐。 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，一些早先議會（ elvira ，專案300個;托萊多， 400人）和penitentials （西奧多）似乎給予的權力，懺悔，以執事（牧師的缺席） 。 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.安理會的tribur （ 895 ）宣布，對於土匪，如果當被俘或受傷，他們供認了一名神父或執事，他們不應該被剝奪的共融;這表達" presbytero或diacono "被納入這項法令的gratian並在後來的許多文件，從十世紀至十三。 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".理事會在紐約（ 1195 ）頒布法令，除非是在最嚴重的必要性執事不應baptize ，共融，或"強加懺悔就一個人供述" 。 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).實質上是相同的成文法發現，在議會的倫敦（ 1200 ）和盧昂（ 1231 ） ，憲法的聖埃德蒙坎特伯雷（ 1236 ） ，以及那些對沃爾特的kirkham ，主教達勒姆（ 1255名） 。 All these enactments, though stringent enough as regards ordinary circumstances, make exception for urgent necessity.所有這些成文法，雖然不夠嚴格至於一般的情況下，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".沒有這樣的例外是允許在該法令的主教的普瓦捷（ 1280 ） ： "渴望從根本上是一個錯誤的濫用已經長大了，在我們的教區通過危險的愚昧，我們不能執事聽到自白書或給予赦免，在法庭懺悔：這是肯定的和毋庸置疑的是，他們無法開脫的，因為他們沒有鑰匙，其中授予僅在聖令" 。 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.這種"虐待"可能消失在第十四或十五世紀，在所有比賽中沒有直接提到了，它由安理會的遄達，雖然保留的主教和司鐸的赦免權證明這顯然安理會排除執事。
The authorization which the medieval councils gave the deacon in case of necessity did not confer the power to forgive sins.授權其中中世紀議會作了執事，在危急情況也沒有賦予的權力，以原諒的罪過。 In some of the decrees it is expressly stated that the deacon has not the keys -- claves non habent.在一些有關法規，是明確指出執事沒有鑰匙-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況除外必要性，以"給"或"強加懺悔" ， 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).他的職能則是有限的，以論壇externum ;在沒有一名牧師，他能"調和"的千古罪人，即恢復他的共融，教會，但他沒有也不可能讓聖赦免，其中一名神父會有鑑於（帕爾米耶裡， pesch ） 。 Another explanation emphasizes the fact that the deacon could faithfully administer the Holy Eucharist.另一種解釋強調了這樣的事實執事能忠實治聖體聖事。 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.信徒們正在嚴格有義務接受共融在臨近的死刑，並在另一方面接收這聖餐足以表達出來，甚至致命的罪過，只要communicant有必要的處分。 The deacon could hear their confession simply to assure himself that they were properly disposed, but not for the purpose of giving them absolution.執事能聽到他們的供詞只是為了保證自己的，他們得到了妥善處置，但目的不是為了給他們赦免。 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).如果他更進一步， "強加的懺悔" ，在嚴格的，聖事意義上說，他超過了他的權力，以及任何授權，在這方面給予的主教，只是表明這位主教是在誤差（洛蘭， "德l'干預萬laïques ，萬diacres等萬abbesses dans l'當局德香格里拉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.在任何情況下，禁止性成文法最終取消的做法並沒有剝奪執事的權力，這是他憑藉他的辦公室，但他們帶進清晰揭示了傳統認為，只有主教和司鐸，可治聖餐的懺悔。 (See below under Confession.) （見下文根據供述） 。
For valid administration, a twofold power is necessary: the power of order and the power of jurisdiction.為有效管理，雙重的權力是必要的：權力秩序和權力的管轄範圍內。 The former is conferred by ordination, the latter by ecclesiastical authority (see JURISDICTION).前者是由顧，後者由宗教事務管理局（見管轄權） 。 At his ordination a priest receives the power to consecrate the Holy Eucharist, and for valid consecration he needs no jurisdiction.在他的統籌一名神父獲得權力consecrate聖體聖事，並為有效consecration他需要無管轄權。 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).至於懺悔，這次情況不同了： "因為性質和特點的判斷，需要這句話被宣判只有對那些科目（法官）神的教會一直舉行，而這會肯定它是最誠然，這赦免，其中一名神父判決後，有超過一人，他也不是普通的或授予的司法管轄權，是不具法律效力" （理事會的遄達， sess 。十四，長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.普通管轄權的是，其中有一理由，他的辦公室為涉及照顧靈魂;教宗已經超過整個教會主教，他的教區，牧師在他的教區。 Delegated jurisdiction is that which is granted by an ecclesiastical superior to one who does not possess it by virtue of his office.授予的司法管轄權是，這是理所當然的是由一個宗教上的人並不具備，它憑藉他的辦公室。 The need of jurisdiction for administering this sacrament is usually expressed by saying that a priest must have "faculties" to hear confession (see FACULTIES).有需要的管轄範圍為管理這聖餐是通常表示說，一名牧師必須有"系"聽到供述（見院系） 。 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，它是一名牧師來訪的一個教區，除他自己不能聽到供認，無需特別批准，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.每一個牧師，但是，可以免除任何人，是在這一點死亡的，因為在這種情況下，在教會內所有神職人員管轄權。 As the bishop grants jurisdiction, he can also limit it by "reserving" certain cases (see RESERVATION) and he can even withdraw it entirely.作為主教贈款管轄權，他也可以限制它的"保留"某些情況下（見保留）和他甚至可以撤回它完全。
Recipient (ie, the Penitent)受贈人（即，懺悔）
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.聖事的懺悔，是由基督為緩解懺悔是由基督為減免的罪孽後的洗禮。 Hence, no unbaptized person, however deep and sincere his sorrow, can be validly absolved.因此，沒有unbaptized人，但深刻和真誠的哀悼，可以有效地進行開脫。 Baptism, in other words, is the first essential requisite on the part of the penitent.洗禮，換句話說，就是首先必須必要對部分的懺悔。 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.這並不意味著在捷聯慣導系統由一個unbaptized人有一個特別的艱鉅性或任何其他的因素，使她們超越了權力的鑰匙，但你必須先成為會員的教會，然後才可以提交本人和他的捷聯慣導系統，以司法程序的聖事懺悔。
Contrition and Attrition contrition和自然減員
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". 沒有悲傷，為單是沒有寬恕的，因此安理會的遄達（ sess.十四，長4 ） ： " contrition ，持有放在第一位之間行為的懺悔，是悲傷的心和detestation為單承諾，在決心以單不會再有" 。 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.理事會（同上）此外區別於完善contrition從不完善contrition ，即所謂的自然減員，其中源自審議該turpitude罪惡的，還是從恐懼的地獄和懲罰。 See ATTRITION; CONTRITION, where these two kinds of sorrow are more fully explained and an account is given of the principal discussions and opinions.見減員; contrition ，而這些2種悲哀，有更充分的解釋和交代，是由於各主要討論情況和意見。 See also treatises by Pesch, Palmieri, Pohle.又見論文由pesch ，帕爾米耶裡， pohle 。 For the present purpose it need only be stated that attrition, with the Sacrament of Penance, suffices to obtain forgiveness of sin.答：當前的目的，它只需需要說明的自然減員，與聖事的懺悔，就足以獲得赦罪。 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".安理會的遄進一步任教（同上）說： "雖然有時這contrition是十全十美的，它調和人與上帝面前實際收到的這種聖餐，仍是和解，是不被歸因於該contrition本身除了慾望的聖餐，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).按照這一教學比約v譴責（ 1567 ）命題baius斷言，即使完善contrition沒有，除非在必要時或殉難，匯往單無需實際接待的聖餐（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.但應該看到，不過，這contrition的，其中安理會發言是十全十美的，在這個意義上講，它包括慾望（ votum ）接受聖餐。 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.誰其實悔過的罪過出於對上帝的愛，必須願意遵從神的條例中有關懺悔，也就是說，他會承認，如果一個懺悔者獲得，而他了解到，他是有責任招供時，他有機會。 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.不過，這並不表示懺悔，是可以自由選擇兩種方式獲得寬恕，其中的一項法案contrition獨立的聖餐，另一項是由供詞和赦免。 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).這一觀點的提出，由彼得馬丁內斯（德osma ）在命題： "凡人的罪過至於他們的罪惡感和他們的處罰，在其他世界，是不能抹殺的，由contrition獨自在沒有任何參考的鑰匙" ;命題被譴責由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，我們不能明確表示，甚至不由衷的悲哀基於最高的動機，能，在目前治安的救恩，免除與電力的鑰匙，即與聖餐的懺悔。
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). "對於那些洗禮後，已經陷入了罪惡，聖事的懺悔是必要的祂拯救作為，是洗禮本身對於那些尚未得到再生" （理事會的遄達， sess 。十四，長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.懺悔，因此，它不是一個機構使用的是留下來的選擇，每一個罪人，使他的實力，如果他喜歡，持超然，從教堂和安全寬恕一些其他手段，如通過承認他的罪過，在隱私保護他自己的態度。 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，所賦予的權力，以基督的門徒是雙重的，要原諒，並保留，在這樣一種方式，他們原諒上帝原諒和他們留住上帝保留。 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.但這筆贈款將被廢止，如果在案件教會保留的罪過懺悔，他可以，因為它被採取呼籲上帝的法庭，並獲得赦免。 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.也有權保留有任何意義，如果罪人，在經過教堂，去在第一時間向上帝，因為已經非常條件的資助，上帝保留了單，一旦承諾，所以，只要不是匯往由教會。 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".這的確已經很奇怪地不一致的，如果基督教會賦予這種雙重權力，就使徒本來打算提供一些其他手段的寬恕，如承認"只有上帝" 。