對於呂格爾而言，過錯來自於人（斷層，有如將一種地質學上的用法，運用到道德的形象上），它使人變得脆弱與墮落，但同時也可以說，透過懺悔，使人重獲自由。但是凡是作為一個宣誓般的字詞，不總是伴隨著禮？一種具有能凌駕於字詞之上，具有威權式地位的舉動？我們能不能說，正是這樣的過錯，使得他不僅說出真實的字詞，且同時能夠顯現出調整後的舉動？這正是本文希望辯護的。這個情況首先可在宗教的儀式歷史中出現了首度確認性：在基督教的傳統中，宣誓是懺悔禮的本質，那是一種動態的禮。這種禮儀誕生於第2世紀：在此之前，它被視為施洗禮儀中整合的一個部分，一種本質地舉動式的禮儀。研究這個禮儀，我們將開展出它在代代傳承之下，被體現出的認同性。

For Paul Ricoeur, a “faille” (fault, a geological term used as a moral image) runs through man, making him fragile and fallible but also capable of speaking, and through confession, of regaining freedom. But isn't avowal a word always accompanied by a rite, and a rite where the gesture has a predominant place over the word? Could we not say that this “faille” makes him capable not only of true words, but also of adjusted gestures? That is the thesis we want to defend. It finds a first confirmation in the history of religious avowal: in the Christian tradition, avowal is the essence of the rite of confession, which is a verbal rite. This rite was born in the 2nd century: before that, it was considered an integral part of the rite of baptism, an essentially gestural rite. Studying this rite, we will explore the incarnated identity it generates.