Repentance Not Understood by the Scholastics

Now, let us turn our attention to the perspectives espoused by the sophists regarding repentance. I shall endeavor to address their teachings concisely, as brevity is my aim in this writing. Delving too deeply into their convoluted arguments would only lead us further into their intricate mazes, making it arduous to find an escape from their clutches. Therefore, let us tread cautiously, mindful of the potential complexities that lie ahead, while seeking clarity and understanding in this matter.

It appears that those who claim to provide a definition of repentance have utterly failed to grasp its true essence. Their reliance on select quotations from the early church fathers, though seemingly profound, falls short of capturing the profound nature and essence of repentance. Let us examine these statements they present:

"To do repentance is to weep for sins previously committed and not to commit those for which they must afterward weep." And, "It is to groan for all past evils and no longer commit those for which they must afterward groan." These utterances, while appealing on the surface, fail to encompass the depth and significance of repentance. They serve merely as exhortations to penitents, urging them to refrain from falling into the same sins from which they have been delivered.

It is worth noting that, even if one were inclined to regard these statements as accurate definitions, it would be just as easy for a contentious individual to refute them. After all, should we accept everything uttered by the early church fathers as definitive statements, there exist other quotations of seemingly equal value. For instance, St. Chrysostom described repentance as a curative medicine, a divine gift bestowed from above, an astonishing power transcending earthly laws.

However, let us not be swayed by these isolated proclamations. It is crucial to discern the true meaning of repentance, one that transcends mere exhortations and quotations. Only then can we attain a comprehensive understanding of this transformative spiritual discipline.

Having presented their subtle definition of repentance, these scholars proceed to divide it into three parts: contrition of heart, confession of mouth, and satisfaction of works. They seem to take great delight in their ability to divide and define, honed as they are in the art of dialectic. However, their division is as ill-fitting as their definition, despite their lifelong devotion to the study of such matters.

If one were to challenge them, employing their own definition as an argument, suggesting that a person can weep for past sins and abstain from committing them again without confessing with the mouth, how would they defend their division? If it is indeed true that a person who does not confess orally can still be a genuine penitent, then repentance can exist without this particular aspect of confession. If they respond by asserting that this division should pertain to repentance as a sacrament or to its complete perfection, which they fail to grasp in their definitions, then they have no reason to criticize me. Rather, the fault lies with their lack of clarity and purity in their definitions.

It is vital to recognize that the matter at hand is not a trivial dispute, but a question of immense significance—the forgiveness of sins. When these scholars insist on these three elements—heartfelt regret, verbal confession, and works of satisfaction—as necessary for repentance, it implies that these requirements are essential for obtaining forgiveness. If there is anything we must truly comprehend in our religious understanding, it is this: the means, the manner, the conditions, and the level of difficulty or ease involved in obtaining the remission of sins. Without certainty and clarity in this knowledge, the conscience remains restless and at odds, lacking peace with God, confidence, and assurance. It is in a constant state of trembling, turmoil, torment, and dread of God's judgment, striving to flee from it whenever possible. If the forgiveness of sins is contingent upon the conditions they impose, then we are left in a state of wretchedness and despair unlike any other.