Whether contrition is necessary for justification.
Whether contrition is necessary for justification.
§ 82. In ch. 8, Bellarmine seeks to prove the fifth controversy, “whether contrition is necessary for justification.”
We respond. Contrition is altogether necessary for those who fall after Baptism to be reconciled to God and receive the forgiveness of sins. (1) This is because God decided to forgive sins only for the repentant; He orders the preaching of the Gospel, but only “to the poor”; He wants to heal, but only the “contrite”; He wants to preach liberty, but only “to the captives” (Isa. 61:1).
(2) Where there is no acknowledgment of guilt, there is no desire for grace. If the seriousness of sin is not acknowledged, the medicine for the soul will be rejected. Therefore contrition is necessary with regard to order but not with respect to any merit or even with respect to the means through which we are reconciled to God, since we are justified before God by faith alone without works. For justification is from the Gospel and not from the Law. But now, contrition springs forth from the preaching of the Law. Therefore justification is not from, through, or because of contrition.
Bellarmine tries to prove that contrition is required with the necessity of means from [these Scriptures]: “Unless you repent, you will all perish together” (Luke 13[:5]). “Repent and be converted that your sins may be wiped away” (Acts 3[:19]). “The kindness of God invites you to repentance, but according to your hard and impenitent heart you are storing up wrath for yourself” (Rom. 2[:4–5]). “I will move your candlestick unless you repent” (Rev. 2[:5]). But anyone will see at first glance how these things pertain to a different question, since contrition alone does not complete salutary and full repentance. Rather, faith must lift up hearts, and in this respect repentance is profitable for life and salvation.