Part 6 (2/2)

Christ [Paul] says, I Cor. 11, 29, that those who eat unworthily eat judgment to themselves. The pastors, accordingly, do not compel those who are not qualified to use the Sacraments.

Concerning the enumeration of sins in confession, men are taught in such a way as not to ensnare their consciences. Although it is of advantage to accustom inexperienced men to enumerate some things [which worry them], in order that they may be the more readily taught, yet we are now discussing what is necessary according to divine Law.

Therefore, the adversaries ought not to cite for us the regulation _Omnis Utriusque_, which is not unknown to us, but they ought to show from the divine Law that an enumeration of sins is necessary for obtaining their remission. The entire Church, throughout all Europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has east upon consciences.

Neither has the text by itself as much disadvantage as was afterwards added by the Summists, who collect the circ.u.mstances of the sins.

What labyrinths were there! How great a torture for the best minds!

For the licentious and profane were in no way moved by these instruments of terror. Afterwards what tragedies [what jealousy and hatred] did the questions concerning one's own priest excite among the pastors and brethren [monks of various orders], who then were by no means brethren when they were warring concerning jurisdiction of confessions! [for all brotherliness, all friends.h.i.+p, ceased, when the question was concerning authority and confessor's fees.] We, therefore, believe that, according to divine Law, the enumeration of sins is not necessary. This also is pleasing to Panormita.n.u.s and very many other learned jurisconsults. Nor do we wish to impose necessity upon the consciences of our people by the regulation _Omnis Utriusque_, of which we judge, just as of other human traditions, that they are not acts of wors.h.i.+p necessary for justification. And this regulation commands an impossible matter, that we should confess all sins. It is evident, however, that most sins we neither remember nor understand [nor do we indeed even see the greatest sins], according to Ps. 19, 13: Who can understand his errors?

If the pastors are good men, they will know how far it is of advantage to examine [the young and otherwise] inexperienced persons but we do not wish to sanction the torture [the tyranny of consciences] of the Summists, which notwithstanding would have been less intolerable if they had added one word concerning faith, which comforts and encourages consciences. Now, concerning this faith which obtains the remission of sins, there is not a syllable in so great a ma.s.s of regulations, glosses, summaries, books of confession.

Christ is nowhere read there. [n.o.body will there read a word by which he could learn to know Christ, or what Christ is.] Only the lists of sins are read [to the end of gathering and acc.u.mulating sins, and this would be of some value if they understood those sins which G.o.d regards as such]. And the greater part is occupied with sins against human traditions, and this is most vain. This doctrine has forced to despair many G.o.dly minds, which were not able to find rest, because they believed that by divine Law an enumeration was necessary, and yet they experienced that it was impossible. But other faults of no less moment inhere in the doctrine of the adversaries concerning repentance, which we will now recount.

Part 15

Article XII (V): _Of Repentance._

In the Twelfth Article they approve of the first part, in which we set forth that such as have fallen after baptism may obtain remission of sins at whatever time, and as often as they are converted. They condemn the second part, in which we say that the parts of repentance are contrition and faith [a penitent, contrite heart, and faith, namely that I receive the forgiveness of sins through Christ]. [Hear, now, what it is that the adversaries deny.] They [without shame]

deny that faith is the second part of repentance. What are we to do here, O Charles, thou most invincible Emperor? The very voice of the Gospel is this, that by faith we obtain the remission of sins. [This word is not our word but the voice and word of Jesus Christ, our Savior.] This voice of the Gospel these writers of the _Confutation_ condemn. We, therefore, can in no way a.s.sent to the _Confutation_.

We cannot condemn the voice of the Gospel, so salutary and abounding in consolation. What else is the denial that by faith we obtain remission of sins than to treat the blood and death of Christ with scorn? We therefore beseech thee, O Charles most invincible Emperor, patiently and diligently to hear and examine this most important subject, which contains the chief topic of the Gospel, and the true knowledge of Christ, and the true wors.h.i.+p of G.o.d [these great, most exalted and important matters which concern our own souls and consciences yea, also the entire faith of Christians, the entire Gospel, the knowledge of Christ, and what is highest and greatest, not only in this perishable, but also in the future life: the everlasting welfare or perdition of us all before G.o.d]. For all good men will ascertain that especially on this subject we have taught things that are true, G.o.dly, salutary, and necessary for the whole Church of Christ [things of the greatest significance to all pious hearts in the entire Christian Church on which their whole salvation and welfare depends, and without instruction on which there can be or remain no ministry, no Christian Church]. They will ascertain from the writings of our theologians that very much light has been added to the Gospel, and many pernicious errors have been corrected, by which, through the opinions of the scholastics and canonists, the doctrine of repentance was previously covered.

Before we come to the defense of our position, we must say this first: All good men of all ranks, and also of the theological rank undoubtedly confess that before the writings of Luther appeared, the doctrine of repentance was very much confused. The books of the Sententiaries are extant, in which there are innumerable questions which no theologians were ever able to explain satisfactorily. The people were able neither to comprehend the sum of the matter, nor to see what things especially were required in repentance, where peace of conscience was to be sought for. Let any one of the adversaries come and tell us when remission of sins takes place. O good G.o.d, what darkness there is! They doubt whether it is in attrition or in contrition that remission of sins occurs. And if it occurs on account of contrition, what need is there of absolution, what does the power of the keys effect, if sins have been already remitted?

Here, indeed, they also labor much more, and wickedly detract from the power of the keys. Some dream that by the power of the keys guilt is not remitted, but that eternal punishments are changed into temporal. Thus the most salutary power would be the ministry, not of life and the Spirit, but only of wrath and punishments. Others, namely, the more cautious imagine that by the power of the keys sins are remitted before the Church and not before G.o.d. This also is a pernicious error. For if the power of the keys does not console us before G.o.d, what, then, will pacify the conscience? Still more involved is what follows. They teach that by contrition we merit grace. In reference to which, if any one should ask why Saul and Judas and similar persons, who were dreadfully contrite, did not obtain grace, the answer was to be taken from faith and according to the Gospel, that Judas did not believe, that he did not support himself by the Gospel and promise of Christ. For faith shows the distinction between the contrition of Judas and of Peter. But the adversaries take their answer from the Law, that Judas did not love G.o.d, but feared the punishments. [Is not this teaching uncertain and improper things concerning repentance?] When, however, will a terrified conscience, especially in those serious, true, and great terrors which are described in the psalms and the prophets, and which those certainly taste who are truly converted, be able to decide whether it fears G.o.d for His own sake [out of love it fears G.o.d, as its G.o.d], or is fleeing from eternal punishments? [These people may not have experienced much of these anxieties, because they juggle words and make distinctions according to their dreams. But in the heart when the test is applied, the matter turns out quite differently, and the conscience cannot be set at rest with paltry syllables and words.] These great emotions can be distinguished in letters and terms; they are not thus separated in fact, as these sweet sophists dream. Here we appeal to the judgments of all good and wise men [who also desire to know the truth]. They undoubtedly will confess that these discussions in the writings of the adversaries are very confused and intricate. And nevertheless the most important subject is at stake, the chief topic of the Gospel, the remission of sins. This entire doctrine concerning these questions which we have reviewed, is, in the writings of the adversaries, full of errors and hypocrisy, and obscures the benefit of Christ, the power of the keys, and the righteousness of faith [to inexpressible injury of conscience].

These things occur in the first act. What when they come to confession? What a work there is in the endless enumeration of sins which is nevertheless, in great part, devoted to those against human traditions! And in order that good minds may by this means be the more tortured, they falsely a.s.sert that this enumeration is of divine right. And while they demand this enumeration under the pretext of divine right, in the mean time they speak coldly concerning absolution which is truly of divine right. They falsely a.s.sert that the Sacrament itself confers grace _ex opere operato_ without a good disposition on the part of the one using it; no mention is made of faith apprehending the absolution and consoling the conscience. This is truly what is generally called _apienai pro tohn mustehriohn_ departing before the mysteries. [Such people are called genuine Jews.]

The third act [of this play] remains, concerning satisfactions. But this contains the most confused discussions. They imagine that eternal punishments are commuted to the punishments of purgatory, and teach that a part of these is remitted by the power of the keys, and that a part is to be redeemed by means of satisfactions. They add further that satisfactions ought to be works of supererogation, and they make these consist of most foolish observances, such as pilgrimages, rosaries, or similar observances which do not have the command of G.o.d. Then, just as they redeem purgatory by means of satisfactions, so a scheme of redeeming satisfactions which was most abundant in revenue [which became quite a profitable, lucrative business and a grand fair] was devised. For they sell [without shame] indulgences which they interpret as remissions of satisfactions. And this revenue [this trafficking, this fair, conducted so shamelessly] is not only from the living, but is much more ample from the dead. Nor do they redeem the satisfactions of the dead only by indulgences, but also by the sacrifice of the Ma.s.s.

In a word, the subject of satisfactions is infinite. Among these scandals (for we cannot enumerate all things) and doctrines of devils lies buried the doctrine of the righteousness of faith in Christ and the benefit of Christ. Wherefore, all good men understand that the doctrine of the sophists and canonists concerning repentance has been censured for a useful and G.o.dly purpose. For the following dogmas are clearly false, and foreign not only to Holy Scripture, but also to the Church Fathers:-I. That from the divine covenant we merit grace by good works wrought without grace.

II. That by attrition we merit grace.

III. That for the blotting out of sin the mere detestation of the crime is sufficient.

IV. That on account of contrition, and not by faith in Christ, we obtain remission of sins.

V. That the power of the keys avails for the remission of sins, not before G.o.d, but before the Church.

VI. That by the power of the keys sins are not remitted before G.o.d, but that the power of the keys has been inst.i.tuted to commute eternal to temporal punishments, to impose upon consciences certain satisfactions, to inst.i.tute new acts of wors.h.i.+p, and to obligate consciences to such satisfactions and acts of wors.h.i.+p.

VII. That according to divine right the enumeration of offenses in confession, concerning which the adversaries teach, is necessary.

VIII. That canonical satisfactions are necessary for redeeming the punishment of purgatory, or they profit as a compensation for the blotting out of guilt. For thus uninformed persons understand it.

[For, although in the schools satisfactions are made to apply only to the punishment, everybody thinks that remission of guilt is thereby merited.]

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