第10章 THE THIRD PART OF THE ARTICLES(2)

But to this office the New Testament immediately adds the consolatory promise of grace through the Gospel, which must be believed, as Christ declares, Mark 1,15: Repent and believe the Gospel, i.e., become different and do otherwise, and believe My promise.And John, preceding Him, is called a preacher of repentance, however, for the remission of sins, i.e., John was to accuse all, and convict them of being sinners, that they might know what they were before God, and might acknowledge that they were lost men, and might thus be prepared for the Lord, to receive grace, and to expect and accept from Him the remission of sins.Thus also Christ Himself says, Luke 24, 47: Repentance and remission of sins must be preached in My name among all nations.

But whenever the Law alone, without the Gospel being added exercises this its office there is [nothing else than] death and hell, and man must despair, like Saul and Judas; as St.

Paul, Rom.7, 10, says: Through sin the Law killeth.On the other hand, the Gospel brings consolation and remission not only in one way, but through the word and Sacraments, and the like, as we shall hear afterward in order that [thus] there is with the Lord plenteous redemption, as Ps.130, 7 says against the dreadful captivity of sin.

However, we must now contrast the false repentance of the sophists with true repentance, in order that both may be the better understood.

Of the False Repentance of the Papists.

It was impossible that they should teach correctly concerning repentance, since they did not [rightly] know the real sins [the real sin].For, as has been shown above, they do not believe aright concerning original sin, but say that the natural powers of man have remained [entirely] unimpaired and incorrupt; that reason can teach aright, and the will can in accordance therewith do aright [perform those things which are taught], that God certainly bestows His grace when a man does as much as is in him, according to his free will.

It had to follow thence [from this dogma] that they did [must do] penance only for actual sins such as wicked thoughts to which a person yields (for wicked emotion [concupiscence, vicious feelings, and inclinations], lust and improper dispositions [according to them] are not sins ), and for wicked words and wicked deeds, which free will could readily have omitted.

And of such repentance they fix three parts contrition, confession, and satisfaction, with this [magnificent]

consolation and promise added: If man truly repent, [feel remorse,] confess, render satisfaction, he thereby would have merited forgiveness, and paid for his sins before God [atoned for his sins and obtained a plenary redemption].Thus in repentance they instructed men to repose confidence in their own works.Hence the expression originated, which was employed in the pulpit when public absolution was announced to the people: Prolong O God, my life, until I shall make satisfaction for my sins and amend my life.

There was here [profound silence and] no mention of Christ nor faith; but men hoped by their own works to overcome and blot out sins before God.And with this intention we became priests and monks, that we might array ourselves against sin.

As to contrition, this is the way it was done: Since no one could remember all his sins (especially as committed through an entire year), they inserted this provision, namely, that if an unknown sin should be remembered later [if the remembrance of a concealed sin should perhaps return], this also must be repented of and confessed etc.Meanwhile they were [the person was] commended to the grace of God.

Moreover, since no one could know how great the contrition ought to be in order to be sufficient before God, they gave this consolation: He who could not have contrition, at least ought to have attrition, which I may call half a contrition or the beginning of contrition, for they have themselves understood neither of these terms nor do they understand them now, as little as I.Such attrition was reckoned as contrition when a person went to confession.

And when it happened that any one said that he could not have contrition nor lament his sins (as might have occurred in illicit love or the desire for revenge, etc.), they asked whether he did not wish or desire to have contrition [lament].

When one would reply Yes (for who, save the devil himself, would here say No?), they accepted this as contrition, and forgave him his sins on account of this good work of his [which they adorned with the name of contrition].Here they cited the example of St.Bernard, etc.

Here we see how blind reason, in matters pertaining to God, gropes about, and, according to its own imagination, seeks for consolation in its own works, and cannot think of [entirely forgets] Christ and faith.But if it be [clearly] viewed in the light, this contrition is a manufactured and fictitious thought [or imagination], derived from man's own powers, without faith and without the knowledge of Christ.And in it the poor sinner, when he reflected upon his own lust and desire for revenge, would sometimes [perhaps] have laughed rather than wept [either laughed or wept, rather than to think of something else], except such as either had been truly struck by [the lightning of] the Law, or had been vainly vexed by the devil with a sorrowful spirit.Otherwise [with the exception of these persons] such contrition was certainly mere hypocrisy, and did not mortify the lust for sins [flames of sin]; for they had to grieve, while they would rather have continued to sin, if it had been free to them.