“There is only one fitting prayer of repentance (which includes praise, gratitude, and a pledge of silence): ‘Merciful God, have mercy on me a sinner’, ‘Lord Jesus Christ, Son of God, have mercy on me (us) a sinner(s)’…
Let’s also say a few words about ‘Eucharist for the forgiveness of sins’. All the liturgical prayers, especially those that prepare the faithful to receive the Holy Gifts (after the catechumens are dismissed with the announcement: ‘Catechumens, leave’) contain a request: ‘that communion may be for the forgiveness of sins, for the healing of soul and body, and not for judgment or condemnation…’ Naturally, this raises a question for Catholics (those who think like pagans): ‘Why don’t you go and confess?’. After all, according to Catholic teaching (as evidenced by the above Catholic ‘prayer of forgiveness’), sins are forgiven. You sincerely confessed – and there are no sins – all are collectively forgiven, and you approach the chalice ‘clean’, ‘sinless’! What folly?! Blindness? Well, you might say that you have not heard the prayers that the priest reads silently (unfortunately!), but you must have heard the prayer of John Chrysostom, which the priest loudly recites standing on the ambo with the chalice before communing the parishioners (and he himself reads it before communing in the altar): ‘…I pray to You: have mercy on me, and forgive me my voluntary and involuntary transgressions, whether in word, deed, known or unknown; and make me worthy to partake without condemnation of Your most pure Mysteries, for the forgiveness of sins and for eternal life… Let not the communion of Your Holy Mysteries be unto me for judgment or condemnation, Lord, but for healing of soul and body.’ No comments needed, I think. Indeed, why ask for forgiveness of sins after confession, if sins are forgiven in it?! But if your mind still finds these arguments unconvincing, consider the post-communion prayers. Before communion, you might, thinking legalistically (although it’s unclear to me how, thinking legally-pagan(!), the Church compels us to pray for the forgiveness of sins – V.A.), justify the need to pray for forgiveness of sins (for instance, in the few minutes between confession and communion, one can sin a lot… or other such nonsensical arguments – V.A.). But why plead for forgiveness, for the remission of sins, after everything is accomplished?! (see the post-communion prayers; and the pre-communion prayers wouldn’t hurt to analyze for a clearer understanding of the sacrament of salvation – V.A.). Oh, we’ve spoken at length! Due to the obviousness of the matter, multiplying arguments – we can fall into verbosity…
I think that’s enough theologizing on the topic of the forgiveness of sins, because those who after these arguments haven’t seen the light, and stubbornly stand on their legalistic-pagan position of magical forgiveness, won’t be enlightened no matter how many facts-arguments are brought forward. And let us summarize:
The forgiveness of sins is a long, continuous process that begins long before baptism – with the proclamation by which we prepare for baptism, in which begins the organic process of the forgiveness of sins, healing, recovery through the proper spiritual life in the Body of Christ, in which all sacraments, as aids to the forgiveness of sins, facilitate the forgiveness process. The process of forgiving sins is a ‘partnership’ between God and man, a synergy that excludes impersonal automatism, magic, irresponsibility. The sacrament of ‘forgiveness of sins’, the sacrament of salvation – a repentant life in the Church, the Body of Christ, – is a continuous, organic process of becoming like God, healing, forgiveness of sins (sin, because it is one – being without God). And all Church sacraments in this sacrament of ‘forgiveness of sins’ are milestones, outposts on the path to deification. Therefore, it is said that each sacrament – for the remission of sins – facilitates, aids, like road signs, guiding the traveler to the Father’s house.
Sins are forgiven in the complex action of all sacraments, especially in the Eucharist, which should be continuous… Therefore, after confession, having heard the Church’s plea for our sins to be forgiven, before the Eucharist we again hear the plea: for the forgiveness of sins… Therefore, no formal participation in the Sacrament contributes to the forgiveness of sins, but on the contrary, many are sick, and some have died’. Therefore, St. Cyril of Jerusalem says: ‘If you are a hypocrite – people will baptize you, but the Holy Spirit will not baptize you. St. Seraphim of Sarov speaks of those who unworthily partake : On earth, you have partaken (ate bread and drank wine – V.A.), but in God, you remain unpartaken (have not partaken of the Holy Spirit – V.A.).
(Do not forget – all sacraments are performed by Jesus Christ, the Holy Spirit, and the priest only administers, serves the sacrament, the form, the rite of the sacrament; the Holy Spirit is given by the Lord). Therefore, it is inadmissible to use such formulas in the sacramental rites: ‘I forgive…’, ‘I absolve…’, ‘I marry…’. Only the form and setting of the spirit of those who serve the sacrament, and those over whom the sacrament is performed – supplication, prayer, humility, reverence, repentance: ‘forgive… reconcile… marry… bless…’. Always conditional: ‘if you do not repent – this and that will happen’. Therefore, one can be baptized – and not be baptized!!! Be married – and not be married!!!… I will not continue further, as I have already spoken enough that I could be burned or stoned for such ‘heresy’.