Although, if we are to grasp at all the fundamental reasons behind the falling number of confessions, we must not only trace the development of the sacrament but also try to look at the theological principles involved, this could easily divert us away from the urgent problems of the moment into a tedious and complex historical survey. To avoid this we shall restrict ourselves to quoting a suggestive conciliar text, drafted more than eleven centuries ago. In 813 the Emperor Charlemagne, as part of his programme of ecclesiastical reform, summoned a number of councils. One of these met at Chalon, and the following is one of its canons:

‘Some say that sins ought to be confessed only to God but others believe that they are to be confessed to priests: both of which are practised within the Church not without great fruit. And so let us confess our sins to God in so far as he is the Remitter of sins . . . and according to the institution of the apostle, let us confess our sins to one another, and let us pray for one another that we may be saved. And so confession which is made to God cleanses sins; but that which is made to the priest, teaches us how these same sins are cleansed. For God, who is both the author and dispenser of salvation and health, frequently offers this by the invisible ministry of his power, frequently by the work of physicians.’ (P. F. Palmer, Sacraments and Forgiveness, p. 157.)

The exact interpretation of this canon is difficult and need not delay us. It is clear, however, that a tension was felt to exist between the confession of sins to a priest and the direct repenting of them in the sight of God. It is clear that this tension is still with us and underlies the falling number of confessions.