Do the Evangelicals disagree in listing the parts of repentance?
Do the Evangelicals disagree in listing the parts of repentance?
§ 44. Bellarmine (De poenit., bk. 1, ch. 18) attacks the position of our churches in such a way that he first attributes to us inconsistency, because some claim two parts of repentance—namely, contrition and faith—but some claim three and add new obedience to the first two; and that some claim two others, namely, mortification and vivification.
We respond. (1) This is more rightly said about the Papist writers themselves, because in assigning parts to repentance they follow different opinions. Durandus (Sent., 4, dist. 16, q. 1) says that confession alone is the material part of this sacrament, but that contrition is the disposition of repentance and satisfaction is its fruit. Scotus (Sent., 4, dist. 14, q. 4) and his followers establish the entire sacramentality in absolution alone, and they call not only contrition but also the rest of the acts of the penitent not a part of but a disposition for the sacrament. Most establish three material parts: contrition, confession, and satisfaction.
(2) The position of our churches is set forth clearly in the Augsburg Confession (art. 12): “Repentance properly consists of two parts: the first is contrition or terrors smiting the conscience by acknowledged sin; the other is faith, which is conceived from the Gospel or absolution and which believes that for Christ’s sake sins are forgiven, which comforts the conscience and frees it from terrors. Good works should then follow, for they are the fruits of repentance.”1 The same thing is repeated in the Smalcald Articles (part 3, art. 3);2 in the Formula of Concord (art. 5);3 in the Apology (ch. 12).4 From Dr. Luther’s commentaries (commentaries on Psalm 51, Genesis 42 and 50, Joel 2, etc.), it is clear that this position is consistent with his own.
(3) The Apology of the Confession (art. 12) says: “If anyone wants to add a third part, namely, the fruits worthy of repentance—that is, the change of one’s whole life and behavior for the better—we shall not contest this.”5 This is opposed to the outcries of our opponents, who kept making the false charge that we were tearing new obedience out of true and whole conversion and that, with great contention against the Catholic Church, we preach this one confidence removed from all piety, as the Council of Trent says. Accordingly, when new obedience is added to the parts of repentance, the word “repentance” is used in its broader sense for the whole of conversion along with its properties and effects. But, properly speaking, there are only two essential parts of repentance, namely, contrition and faith, which will be treated a little later in greater detail (§ 54).
(4) Dr. Philipp takes “mortification” and “vivification” to mean nothing else than contrition and faith, as Bellarmine himself admits. Calvin’s opinion will be examined a bit later [§ 56].