Is contrition a terror conceived from the threats of the Law?
Is contrition a terror conceived from the threats of the Law?
§ 75. The first question is explained by Bellarmine (ch. 2) with four propositions: “(I) Contrition is not terror conceived from the threats of the Law, because through contrition the heart of the sinner is softened, humbled, and made subject to the Law of God; because terrors can exist even in a hard and haughty heart; because the things which do not befit the terrified are attributed to the contrite; and, finally, because in the description of the contrite not only fears and terrors but also groans, tears, sighs, etc., are mentioned.”
We respond. By no means do we say that contrition is merely terror, but under this title we also include the acknowledgment and loathing of sin, humbling of the heart, and terrors of conscience. Therefore from things connected and subordinate one must not make things that are opposite. Surely through contrition the heart is rent, humbled, and softened so that it is reduced to weeping, sighs, and tears. Yet from this it does not follow that terrors and anxieties are not connected to it.
Bellarmine cites statements of Scripture. Ps. 34:18: “The Lord is near to those who are troubled in heart, and the humble in spirit shall be saved.” Ps. 51:17: “A contrite and humbled heart You will not despise.” These are not opposed to our position, for these and similar passages contain a description of the persons to whom God offers His grace, namely, to those who are of a contrite heart; but they do not set forth the reason for which sins are forgiven. God observes this order, first, to lead people down to hell, and then to bring them back again; first, to mortify them, then to give them life again. It provides no help to Bellarmine’s case that humbling is added to contrition, for that also springs from the acknowledgment of sins and from a perception of divine wrath against sins. Nor can it be denied that this is of the Law. In what direction is Bellarmine heading by denying that terrors which have arisen from the threats of the Law are connected to contrition? This is clear from Compend. theolog. (bk. 6, ch. 24), where he claims that “not only does contrition not terrify by the curses of the Law, but rather it frees him from his sins and brings blessings; for through his voluntary assumption not only the fault but also the punishment is forgiven, and glory is bestowed.” This will be discussed in greater detail a little later [§ 78].