02.32. Repentance, and the Romish Doctrine of Penance.
Chapter 32 Repentance, and the Romish Doctrine of Penance.
1. What are the words used in the original to express this change of mind and feeling?
1st.
2nd.
3rd. From the same source comes the noun
2. What is saving repentance?
See “Con. Faith,” Chap. 15.; “Larger Cat.,” Q. 76; “Shorter Cat.,” Q. 87.
It includes—
1st. A sense of personal guilt, pollution, and helplessness.
2nd. An apprehension of the mercy of:God in Christ.
3rd. Grief and hatred of sin, a resolute turning from it unto God, and a persistent endeavor after a new life of holy obedience.
3. Prove that repentance is a grace or gift of God.
1st. This is evident from the nature of repentance itself. It includes, (1) sense of the hatefulness of sin, (2) sense of the beauty of holiness, (3) apprehension of the mercy of God in Christ. It, therefore, presupposes faith, which is God’s gift. Galatians 5:22; Ephesians 2:8.
2nd. The Scriptures expressly affirm it.—Zechariah 12:10; Acts 5:31; Acts 11:18; 2 Timothy 2:25.
4. What is the nature of that sense of sin which is an essential element of repentance? That spiritual illumination and renewal of the affections which is effected in regeneration, brings the believer to see and appreciate the holiness of God as revealed alike in the law and the gospel, Romans 3:20; Job 13:6, and in that light to see and feel also the exceeding sinfulness of all sin, and the utter sinfulness of his own nature just as it is in truth. This sense of sin, thus corresponding to the facts of the case, includes,
1st, consciousness of guilt, i. e., exposure to righteous punishment, as opposed to the justice of God.—Psalms 51:4; Psalms 51:9.
2nd. Consciousness of pollution as opposed to the holiness of God, Psalms 5:5; Psalms 5:7; Psalms 5:10; and, 3rd, consciousness of helplessness.—Psalms 5:11; Psalms 109:22. See “Way of Life.”
5. What are the fruits and evidences of this sense of sin? A sense of guilt, especially when coupled with a sense of helplessness, will naturally excite apprehension of danger. This painful feeling is experienced in infinitely various degrees and modifications, as determined by natural temperament, education, and the special dealings of the Holy Spirit. These legal fears, however, are common both to false and to true repentance, and possess no sanctifying influence. A sense of pollution leads to shame when we think of God, and to self–loathing when we think of ourselves.
Confession of sin, both in private to God and before men, is a natural and indispensable mode in which this sense of sin will give genuine expression to itself.—Psalms 32:5-6; Proverbs 28:13; James 5:16; 1 John 1:9. The only unquestionable test of the genuineness of such a sense of sin, however, is an earnest and abiding desire and endeavor to be delivered from it.
6. Show that an apprehension of the mercy of God in Christ is essential to repentance.
1st. The awakened conscience echoes God’s law, and can be appeased by no less a propitiation than that demanded by divine justice itself, and until this is realized in a believing application to Christ, either indifference must dull the senses, or remorse must torment the soul.
2nd. Out of Christ God is a consuming fire, and an inextinguishable dread drives the soul away.—Deuteronomy 4:24; Hebrews 12:29.
3rd. A sense of the amazing goodness of God to us in the gift of his Son, and of our ungrateful requital of it, is necessary to excite in the repentant soul the proper shame and sorrow for sin as committed against God.—Psalms 4:1-8.
4th This is proved by the teachings and examples furnished in Scripture.—Psalms 51:1; Psalms 130:4.
7. What is the nature of that “turning unto God” which constitutes the essence of genuine repentance?
It is a voluntary forsaking of sin as evil and hateful, with sincere sorrow, humiliation, and confession; and a returning unto God, because he has a right to us, and because he is merciful and willing to forgive, together with a determination to live, by the help of his grace, in obedience to his commandments.
8. What are the evidences of genuine repentance?
1st. The agreement of our own internal experience with the teachings of the word of God on this subject. This is to be determined by the prayerful study of the Scriptures in connection with self–examination.
2nd. The permanent effects realized ill the life. These are the hatred and forsaking of secret as well as of open sins, the choice of God’s service as both right and desirable, public confession, and entire practical consecration. “These things must be in us and abound.”—2 Corinthians 7:11.
9. What are the relations which the ideas represented by the terms “faith,”“repentance,”“regeneration” and “conversion” mutually sustain to one another?
Regeneration is the ineffable act of God implanting a news nature. The term conversion is used generally to express the first exercises of that new nature in ceasing from the old life and commencing the new. Faith designates the primary act of the new nature, and also that permanent state or habit of mind which continues the essential condition of all other graces. It is the spiritual apprehension of the truth by the mind, and the loyal embrace of the truth by the will, without which there can be neither love, hope, peace, joy, nor repentance. The common sense attached to the word repentance is very similar to that attached to the word conversion, but it differs from it as to its usage in two particulars—
1st. Conversion is the more general term, and is used to include the first exercises of faith, as well as all those experiences of love, of holiness, and hatred of sin, etc., which are consequent upon it. Repentance is more specific, and expresses that hatred and renunciation of sin, and that turning unto God, which accompanies faith as its consequent.
2nd. Conversion is generally used to designate only the first actings of the new nature at the commencement of a religious life, or at most the first steps of a return to God after a notable backsliding.—Luke 22:32. While repentance is applied to that constant bearing of the cross which is one main characteristic of the believer’s life on earth.—Psalms 19:12-13; Luke 9:23; Galatians 6:14; Galatians 5:24.
10. What doctrine concerning repentance was taught by many of the Reformers?
Some of them defined repentance as consisting, 1st, of mortification, or dying unto sin; and,
2nd, of vivification, or living unto God. This corresponds to our view of sanctification. The Lutherans make repentance to consist in, 1st, contrition, or sorrow for sin; and,
2nd, in faith in the gospel, or absolution.—“Augsburg Confession,” Art 12. This, although a peculiar phraseology, is the true view.
11. What is the Romish doctrine of Penance? In their scheme of salvation the true analogy to the Protestant doctrine of justification is not to be found in the Romish doctrine of justification (so called), but in their doctrine of penance. By justification Protestants understand a change of relation to the divine law, from condemnation to favor with our Judge and King, on the ground of the satisfaction rendered by Christ. By “justification” Romanists mean “not remission of sin merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace and of the gifts whereby man of unjust becomes jest, and of an enemy a friend.”“For although no one can be just, but he to whom the merits of the passion of Christ, of our Lord Jesus Christ, are communicated, yet is this done in the said justification of the impious, when by the merit of that same most holy passion, the charity of God is poured forth by the Holy, Spirit in the hearts of those that are justified, and is inherent therein.”“Conc. Trent,” Sess. C, ch. 7. This is effected by baptism, and in all its stages presupposes the satisfaction and merit of Christ. His satisfaction atones form all sins committed before baptism, and for the eternal punishment of all sins of the baptized. His merits secure prevenient grace, baptismal regeneration, and are the basis on which the gracious obedience and the temporal sufferings of the believer merit forgiveness of sins and continuance, restoration, and increase of grace, and the rewards of heaven.
Having been thus justified and made friends of God, they advance from virtue to virtue, and are renewed from day to day through the observance of the commandments of God and of the Church, which good works truly merit and receive, as a just reward, increase of grace and more and more perfect justification (sanctification). The Christian man’s first Justification, effected in baptism, was for Christ’s sake without co–operation of his own merit, though by co–operation of his own will (if adult). His continued and increasing justification (sanctification) is for Christ’s sake through and in proportion to his own merit, which merit increases in proportion (a) to his holiness, (b) to his obedience to moral and ecclesiastical rules.—“Conc. Trent,” Sess. 6, ch. 10, and can. 32. In case of those who have by sin fallen from the received grace of “justification,” the grace lost is, through the merits of Christ, restored by the SACRAMENT OF PENANCE, provided as a second plank, after the shipwreck of grace lost. This penance includes (1) sorrow for sin, (2) confession of those sins, (3) sacerdotal absolution, (4) satisfaction rendered (a) in this world by fasts, alms, prayers, etc., and (b) after death by the fires of purgatory.
They distinguish penance—
1st. As a virtue, equivalent to the Protestant doctrine of the grace of repentance.
2nd. As a sacrament Penance, as a virtue, is internal, or a change of mind, including sorrow for sin and turning unto God. External penance, or the outward expression of the internal state, is that which constitutes the SACRAMENT OF PENANCE. The matter of this sacrament is constituted by the acts of the penitent in the way of contrition, of confession, and of satisfaction. Contrition is sorrow and detestation of past sins, with a purpose of sinning no more. Confession is self–accusation to a priest having jurisdiction and the power of the keys. Satisfaction is some painful work imposed by the priest, and performed by the penitent to satisfy justice for sins committed. These effect (a) the expiation of the guilt of past sins, and (b) the discipline and increase of the spiritual life of the soul. The form of the sacrament is the absolution pronounced judicially, and not merely declaratively, by the priest. They hold “that it is only by means of this sacrament that sins committed after baptism can be forgiven.”—“Cat. Rom.,” Part 2., Chap. 5., Qu. 12 and 13; “Conc. Trent,” Sess. 6, chs. 14-16; Sess. 14, chs. 1-9; Sess. 6, can. 30.
12. How may it be proved that it is not a sacrament?
1st. It was not instituted by Christ. The Scriptures teach nothing concerning it.
2nd. It is an essential consequent of the false theory of baptismal regeneration.
3rd. It does not either signify, seal, or convey the benefits of Christ and the new covenant.—See below, Chap. 41., Questions 2–5.
13. What is their doctrine concerning confession?
Confession is self–accusation to a priest having jurisdiction and the power of the keys. All sins must be confessed without reserve, and in all their details and qualifying circumstances. If any mortal sin is not confessed, it is not pardoned, and if the omission is willful, it is sacrilege, and greater guilt is incurred.—“Cat. Rom.,” Pt. 2., Chap. 5., Qu. 33, 34 and 42.
14. What are the Protestant arguments against auricular confession?
1st. It has no warrant in Scripture. The command is to “confess one to another.”
2nd. It perverts the whole plan of salvation, by making necessary the mediation of the priest between the Christian and Christ, which has been refuted above, Chap. 24., Questions 8 and 21.
3rd. We are commanded to confess to God immediately. Matthew 11:28; 1 Timothy 2:5; 1 John 1:9.
4th. The practical results of this system have always been evil, and this gross invasion of all the sacred lights of personality is revolting to every refined soul.
15. What is the nature of that absolution which the Romish priests claim the power to grant?
It absolves judicially, not merely declaratively, from all the penal consequences of the sins confessed by the authority of Jesus Christ. They appeal to Matthew 16:19; Matthew 18:18; John 20:22-23. “Cat. Rom.,” Part 2., Chap. 5., Qu. 13 and 17; “Council of Trent,” Sess. 14, De Poenitentia, can. 9.
16. What are the arguments against the possession, upon the part of the Christian ministry, of such a power to absolve?
1st. The Christian ministry is not a priesthood.—See above, Chap. 24., Question 21.
2nd. But even if it were, the conclusion which the Papists draw from it would not follow. Absolution is a sovereign, not a priestly act. This is plain, from the definition of the priesthood given (Hebrews 5:1-6), from the Levitical practice, and from the very nature of the act itself
3rd. The grant of the power of the keys, whatever it was, was not made to the ministry as such, for in Matthew 18:1-18, Christ was addressing the body of the disciples, and the primitive ministers never either claimed or exercised the power in question.
4th. The power of absolute forgiveness is incommunicable in itself, and was not granted as a matter of fact; the words in question will not bear that sense, and were not so understood. The practice of the apostles shows that their understanding of the words was that they conveyed merely the power of declaring the conditions on which God would pardon sin, and in accordance with that declaration, of admitting or excluding men from sealing ordinances.
5th. This one false principle makes Christ of none effect, and perverts the whole gospel.—“ Bib. Rep.,” Jan., 1845.
17. What is the Romish doctrine concerning satisfaction as a part of penance? By satisfaction is meant such works as are enjoined by the priest upon confession, which being set over against the sins confessed, for which contrition has been professed, are supposed to constitute a compensation for the breach of God’s law, and in consideration of which the sins are forgiven.—“ Cat. Rom.,” Part 2., Chap. 5., Qu. 52 and 53. “Council of Trent,” Sess. 14., “De Poenitentia,” Chs. 1.–9.
18. What are the objections to that doctrine?
1st. It is not supported by any Scriptural authority.
2nd. It does dishonor to the one perfect satisfaction offered by our High Priest once for all.—Hebrews 10:10-14.
3rd. The distinction they make between the temporal and eternal punishments of sin is unauthorized. The penalty of sin is the judicial wrath of God—while that lasts there is no peace. When that is propitiated there is no more condemnation (Romans 8:1). The temporal sufferings of believers in Christ are chastisements, not punishments, nor satisfactions.
4th. The pretended “satisfactions” are either commanded or not. If commanded, they are simple duties. Their performance can have no merit. The performance of one duty can never “satisfy” for the neglect or violation of another. If not commanded, they are a form of will–worship which God abhors.—Colossians 2:20-23.
19. What is the Papal doctrine of Indulgences? The Papal doctrine of INDULGENCES—
1st. Rests upon the same principles with their doctrine of PENANCE.
(1.) The distinction between the eternal and the temporal penalties demanded for the satisfactions for sins.
(2.) The superabundant merit acquired by and belonging to the Head of the Church and his members (Christ, the Virgin Mary, and the saints), which constitute a Treasury of Merit, disposable at the discretion of competent authority to the relief of any repentant believer not in mortal sin.
(3.) The dispensing power of the church, whereby a church officer possessing competent jurisdiction has authority to dispense in behalf of God and of the church any or all temporal satisfactions due from the penitent, either on earth or in purgatory, not as yet discharged him personally.
2nd. These indulgences are to be granted for “reasonable causes,”i. e.,“the cause must be pious, that is, not a work which is merely temporal, or vain, or in no respect appertaining to the divine glory, but any work whatsoever which tends to the honor of God, or the service of the church.” They “do not depend for their efficacy on consideration of the work enjoined but on the infinite treasure of the merits of Christ and the saints.” These “causes” are payments of money for pious purposes, special prayers, visit to certain shrines, etc., etc.
3rd. Indulgences are of various kinds.
(1.) General or the whole church, granted only by the pope himself; to all the faithful throughout the world; or particular, granted by due authority to certain persons.
(2.) They may be plenary granting remission from all temporal punishments in this world and ill purgatory; or partial, remitting only some part of the penalty due.
(3.) They may be temporary, for a specified number of days or months.
(4.) Perpetual, without any limitation of time.
(5.) Local, attached to certain churches or other places.
(6.) Real, attached to certain movable things as rosaries, medals, etc. (7.) Personal, granted to particular persons, or communities.—See M’Clintock and Strong’s “Encyclopaedia,” and below, the “Counc. of Trent,” etc.
AUTHORITATIVE STATEMENTS.
“Counc. Trent,” Sess. 14, ch. 1.—“But the Lord then principally instituted the Sacrament of Penance, when being raised from the dead, he breathed upon his disciples saying, ‘Receive ye the Holy Ghost, whose sins ye shall forgive, they are forgiven them, and whose sins ye retain they are retained.’ By which action so signal, and words so clear, the consent of all the Fathers has ever understood, that the power of forgiving and retaining sins was communicated to the apostles and their lawful successors, for the reconciling of the faithful who have fallen after baptism.”
Ib., ch. 3.—“The holy synod doth furthermore teach, (1) that the FORM of the Sacrament of Penance, wherein its force principally consists, is placed in those words of the minister, ‘I ABSOLVE THEE, ETC.’ . . . . But (2) the acts of the penitent himself, to wit, contrition, confession, and satisfaction, are as it were the MATTER of this sacrament, which acts, inasmuch as they are, by God’s institution, required in the penitent for the integrity of the sacrament, and for the full and perfect remission of sins, are for this reason called the parts of penance. But (3) the thing signified indeed, and the effect of this sacrament, as far as regards its force and efficacy, is reconciliation with God.”
Ib., ch. 4.—“Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future.”
Ib., ch. 5.—“All mortal sins of which, after a diligent examination of themselves, they are conscious, must needs be by penitents enumerated in confession, even though those sins be most hidden, and committed only against the two last precepts of the decalogue. . . Venial sins, whereby we are not excluded from the grace of God, and into which we fall more frequently, although they be rightly and profitably and without presumption declared in confession, yet they may be omitted without guilt, and be expiated by many other remedies. . . . Other sins (mortal) which do not occur to him (the penitent) after diligent thought, are understood to be included as a whole in that same confession; for which sins we confidently say with the prophet. ‘From my secret sins cleanse me, O Lord.’”
Ib., ch. 6.—“It also teaches, that even priests, who are in mortal sin exercise through the virtue of the Holy Ghost, which God has bestowed in ordination, the office of forgiving sins. . . . But although the absolution of the priest is the dispensation of another’s bounty, yet it is not a bare ministry only, or declarative act but of the nature of a judicial act, whereby sentence is pronounced by the priest as by a judge. . . Neither would faith without penance bestow any remission of sins nor would he be otherwise than most careless of his own salvation, who knowing that a priest but absolved him in jest, should not carefully seek for another who would act in earnest.”
Ib., ch. 8.—“Finally, as regards Satisfaction, which as it is, of all the parts of Penance, that which has been at all times recommended to the Christian people by our Fathers. Ch. 9.—We are able through Jesus Christ to make satisfaction to God the Father, not only by pains voluntarily undertaken by ourselves for the punishment of sin, or by those imposed at the discretion of the priest according to the measure of our delinquency,—but also, which is a very great proof of love, by the temporal scourges inflicted of God and borne patiently by us.”
“Counc. Trent,” Sess. 6, Can. 29.—“If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of penance. . . . Let him be accursed. Can. 30.—If any one saith that after the grace of Justification (sanctification) has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before entrance to the kingdom of heaven can be opened (to him); Let him be accursed.”
INDULGENCES.—“Conc. Trent,” Sess. 25, “De Indulgentiis.”
Pope Leo X., “Bull De Indulgentiis”(1518).—“That no one in future may allege ignorance of the doctrine of the Roman Church respecting indulgences and their efficacy . . . the Roman pontiff, vicar of Christ on earth, can, for reasonable causes, by the powers of the keys, grant to the faithful, whether in this life or in Purgatory, indulgences, out of the superabundance of the merits of Christ, and of the saints (expressly called a treasure); and that those who have truly obtained those indulgences are released from so much of the temporal punishment due for their actual sins to the divine justice as is equivalent to the indulgence granted and obtained.”