If you ever had a copy of Luther’s Small Catechism, the five-hundred year old booklet Martin Luther wrote to help everyday people understand their faith, you might have noticed the part entitled “How People are to be Taught to Confess.” I say “might” because it’s a single page, tucked between the sections on Holy Baptism and the Lord’s Supper. It’s not counted among the five sections of the Catechism (10 Commandments, Apostles’ Creed, Lord’s Prayer, Holy Baptism, the Lord’s Supper) and therefore often overlooked in everything from confirmation class to adult study.

But Martin Luther thought it was important enough to put confession into the booklet he hoped every home would have. In fact, Luther considered including confession among the sacraments, as in the Catholic and Episcopal churches, though he ultimately decided the only sacraments were Baptism and the Lord’s Supper.

Still, though, confession was a central part of Luther’s theology and, more importantly, his understanding of himself as both disciple and pastor. Both by personality and by circumstance, Luther was deeply prone to guilt. He struggled with his own conscience, fearful that he had never confessed enough sin or done enough penance to make up for the sin. 

When Martin Luther discovered that God’s grace is free, not depending on how well he kept track of his offenses or what he did to make it right, Luther experienced freedom in a way he never had before. He shifted from putting his trust in his confession to putting his trust in God’s forgiveness.

So why, then, if forgiveness is the thing, did Luther continue to hold confession in such high regard? 

Because Luther also knew that forgiveness has to come from someone else. He recognized that the pastor has a particular responsibility to speak on God’s behalf to any who are burdened by sin: “In obedience to the command of our Lord Jesus Christ, I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit” and “God’s peace be with your spirit.”

Now, in a DIY society where independence is praised, the idea of needing someone else to forgive you might sound a little odd. Can’t you just forgive yourself? Lutherans would say no– because forgiveness is always external. That is, it comes from outside of you, from God, through the words of your fellow Christians: “I forgive you.” 

Lent is quite often taken as a season of repentance and self-examination. The Ash Wednesday service has a lengthy confession right in the center of it, kicking off these forty days by naming our sins front and center. Naming our sins requires some courage, especially to say by yourself: I was unkind. I was judgmental. I was self-righteous. I was prejudiced. I was selfish. I lied. I used someone. I didn’t listen. I … well, the list goes on. Confessing our sin also diminishes its power over us, and shows us our need for forgiveness… which brings us right back to that often-overlooked page in the Small Catechism.

We confess sin because we need forgiveness. The very best way to do this is to go to the one you’ve wronged and receive forgiveness from them directly. When that isn’t possible, or when the one you’ve sinned against is God, in the church we have called pastors to the ministry of hearing, keeping, and forgiving confessions on God’s behalf. We usually experience this in worship, when the whole congregation participates together in confession and hears the pastor speak forgiveness to all en masse. During Lent, or any time, there is also the option for individual confession and forgiveness– a practice that we have not taught as well as Luther would have, and yet, one that always brings peace and freedom for a troubled soul.

If we confess our sins, God who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. - 1 John 1:9