should one confess his sins to a Man?

Answer 1

Jesus is our ONLY advocate with the father. Man cannot forgive sins. This is why the Jews wished to stone Jesus, He was forgiving sins, claiming Godly authority. The only time we need to ask a human to forgive us is only to the person we have done wrong to. They can "Forgive" in the sense that they were the ones harmed but then we must also ask God's forgiveness for that sin too.

Answer 2

I would say that the first thing to do would be to confess ones sins to God in prayer. Just as important would be to follow that up by going to the person that was wronged and seeking forgiveness and reconciliation with them. While it can be theraputic and helpful to talk with someone else about whatever sins one may have committed, I don't find a biblical basis for the legalistic practice of confessing all your sins to one person, such as a priest.

Answer 3

You no longer have to confess your sins to man. You can confess them directly to God through Jesus.

The Bible does point out times though where it is helpful to confess to trusted friends to gain help and insight on how to overcome your sin, but his is not a condition of salvation.

Answer 4

No. Confessing your sins to a priest, for example, does not result in forgiveness. That, I know for sure is a Catholic thing. Then the priest gives you penance, which could be just saying a bunch of prayers, and then you're supposed to be forgiven.
That is nonsense. God is the only one who can forgive. Confess your sins to God, with a true feeling of sorrow and repentance. If you are being honest, [and He knows your heart,] you will be forgiven.

Answer 5

If you have wronged that man yes. But I take it you are speaking about the Sacrament of Reconciliation-confession. The answer is yes to a priest who Jesus works through.
John 20:21 - before He grants them the authority to forgive sins, Jesus says to the apostles, "as the Father sent me, so I send you." As Christ was sent by the Father to forgive sins, so Christ sends the apostles and their successors forgive sins.

John 20:22 - the Lord "breathes" on the apostles, and then gives them the power to forgive and retain sins. The only other moment in Scripture where God breathes on man is in Gen. 2:7, when the Lord "breathes" divine life into man. When this happens, a significant transformation takes place.

John 20:23 - Jesus says, "If you forgive the sins of any, they are forgiven. If you retain the sins of any, they are retained." In order for the apostles to exercise this gift of forgiving sins, the penitents must orally confess their sins to them because the apostles are not mind readers. The text makes this very clear.

Matt. 9:8 - this verse shows that God has given the authority to forgive sins to "men." Hence, those Protestants who acknowledge that the apostles had the authority to forgive sins (which this verse demonstrates) must prove that this gift ended with the apostles. Otherwise, the apostles' successors still possess this gift. Where in Scripture is the gift of authority to forgive sins taken away from the apostles or their successors?

Matt. 9:6; Mark 2:10 - Christ forgave sins as a man (not God) to convince us that the "Son of man" has authority to forgive sins on earth.

Luke 5:24 - Luke also points out that Jesus' authority to forgive sins is as a man, not God. The Gospel writers record this to convince us that God has given this authority to men. This authority has been transferred from Christ to the apostles and their successors.

Matt. 18:18 - the apostles are given authority to bind and loose. The authority to bind and loose includes administering and removing the temporal penalties due to sin. The Jews understood this since the birth of the Church.

John 20:22-23; Matt. 18:18 - the power to remit/retain sin is also the power to remit/retain punishment due to sin. If Christ's ministers can forgive the eternal penalty of sin, they can certainly remit the temporal penalty of sin (which is called an "indulgence").

2 Cor. 2:10 - Paul forgives in the presence of Christ (some translations refer to the presences of Christ as "in persona Christi"). Some say that this may also be a reference to sins.

2 Cor. 5:18 - the ministry of reconciliation was given to the ambassadors of the Church. This ministry of reconciliation refers to the sacrament of reconciliation, also called the sacrament of confession or penance.

Answer 6

Perhaps, if you too like what you hear from him. Your sins are to become the idea of attachment and piety shall increase your satisfaction, instead of your concerns. When you no longer have concerns about necessities, you too will realize you no longer have sins. These sins will be a reminder of what you have as tendencies, not as reflex or mistakes. Remember sins are the weed of withdrawal, so instead of withdrawing you can cut through attitude and get to the results instead of the gain.

Answer 7

I don't. I confess my sins to Jesus. I don't believe in having a person pray for my sins. Confession to me is between me and God not a person

Answer 8

No, man can not forgive sins.

You can make yourself accountable to someone else if you struggle with sin. That is the strength of a family

(1John 1:9) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Answer 9

Are all of our sins—past, present, and future—forgiven once and for all when we become Christians? Not according to the Bible or the early Church Fathers. Scripture nowhere states that our future sins are forgiven; instead, it teaches us to pray, "And forgive us our debts, as we also have forgiven our debtors" (Matt. 6:12).

The means by which God forgives sins after baptism is confession: "If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness" (1 John 1:9). Minor or venial sins can be confessed directly to God, but for grave or mortal sins, which crush the spiritual life out of the soul, God has instituted a different means for obtaining forgiveness—the sacrament known popularly as confession, penance, or reconciliation.

This sacrament is rooted in the mission God gave to Christ in his capacity as the Son of man on earth to go and forgive sins (cf. Matt. 9:6). Thus, the crowds who witnessed this new power "glorified God, who had given such authority to men" (Matt. 9:8; note the plural "men"). After his resurrection, Jesus passed on his mission to forgive sins to his ministers, telling them, "As the Father has sent me, even so I send you. . . . Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (John 20:21–23).

Since it is not possible to confess all of our many daily faults, we know that sacramental reconciliation is required only for grave or mortal sins—but it is required, or Christ would not have commanded it.

Over time, the forms in which the sacrament has been administered have changed. In the early Church, publicly known sins (such as apostasy) were often confessed openly in church, though private confession to a priest was always an option for privately committed sins. Still, confession was not just something done in silence to God alone, but something done "in church," as the Didache (A.D. 70) indicates.

Penances also tended to be performed before rather than after absolution, and they were much more strict than those of today (ten years’ penance for abortion, for example, was common in the early Church).

But the basics of the sacrament have always been there, as the following quotations reveal. Of special significance is their recognition that confession and absolution must be received by a sinner before receiving Holy Communion, for "[w]hoever . . . eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord" (1 Cor. 11:27).

Answer 10

The confessing of ones sins only should done privately, in front of you and your Maker only.