May 22, 2024
Today’s reading, for Wednesday of Week 21, is paragraphs 28-43 Article XII (V) of the Apology of the Augsburg Confession.
28] In order, therefore, to deliver pious consciences from these labyrinths of the sophists, we have ascribed to repentance [or conversion] these two parts, namely, contrition and faith. If any one desires to add a third, namely, fruits worthy of repentance, i.e., a change of the entire life and character for the better [good works which shall and must follow conversion], 29] we will not make any opposition. From contrition we separate those idle and infinite discussions, as to when we grieve from love of God, and when from fear of punishment. [For these are nothing but mere words and a useless babbling of persons who have never experienced the state of mind of a terrified conscience.] But we say that contrition is the true terror of conscience, which feels that God is angry with sin, and which grieves that it has sinned. And this contrition takes place in this manner when sins are censured by the Word of God, because the sum of the preaching of the Gospel is this, namely, to convict of sin, and to offer for Christ’s sake the remission of sins and righteousness, and the Holy Ghost, and eternal life, and that as regenerate men we should do good works. 30] Thus Christ comprises the sum of the Gospel when He says in Luke 24:47: That repentance and remission of sins should be preached in My name among all nations. 31] And of these terrors Scripture speaks, as Ps. 38:4. 8: For mine iniquities are gone over mine head, as a heavy burden they are too heavy for me.... I am feeble and sore broken; I have roared by reason of the disquietness of my heart. And Ps. 6:2. 3: Have mercy upon me, O Lord; for I am weak; O Lord, heal me; for my bones are vexed. My soul is also sore vexed; but Thou, O Lord, how long? And Is. 38:10. 13: I said in the cutting off of my days, I shalt go to the gates of the grave: I am deprived of the residue of my years ... I reckoned till morning, that, as a lion, so will He break all my bones. [Again, Is 38:14: Mine eyes fail with looking upward; O Lord, I am oppressed.] 32] In these terrors, conscience feels the wrath of God against sin, which is unknown to secure men walking according to the flesh [as the sophists and their like]. It sees the turpitude of sin, and seriously grieves that it has sinned; meanwhile it also flees from the dreadful wrath of God, because human 33] nature, unless sustained by the Word of God, cannot endure it. Thus Paul says, Gal. 2:19: I through the Law am dead to the Law. 34] For the Law only accuses and terrifies consciences. In these terrors our adversaries say nothing of faith; they present only the Word, which convicts of sin. When this is taught alone, it is the doctrine of the Law, not of the Gospel. By these griefs and terrors, they say, men merit grace, provided they love God. But how will men love God in true terrors when they feel the terrible and inexpressible wrath of God? What else than despair do those teach who, in these terrors, display only the Law?
35] We therefore add as the second part of repentance, Of Faith in Christ, that in these terrors the Gospel concerning Christ ought to be set forth to consciences, in which Gospel the remission of sins is freely promised concerning Christ. Therefore, they ought to believe that for Christ’s sake 36] sins are freely remitted to them. This faith cheers, sustains, and quickens the contrite, according to Rom. 5:1: Being justified by faith, we have peace with God. This faith obtains the remission of sins. This faith justifies before God, as the same passage testifies: Being justified by faith. This faith shows the distinction between the contrition of Judas and Peter, of Saul and of David. The contrition of Judas or Saul is of no avail, for the reason that to this there is not added this faith, which apprehends the remission of sins, bestowed as a gift for Christ’s sake. Accordingly, the contrition of David or Peter avails, because to it there is added faith, which apprehends the remission of sins granted for Christ’s sake. 37] Neither is love present before reconciliation has been made by faith. For without Christ the Law [God’s Law or the First Commandment] is not performed, according to [Eph. 2:18; 3:12 ] Rom. 5:2: By Christ we have access to God. And this faith grows gradually and throughout the entire life, struggles with sin [is tested by various temptations] in order to overcome sin and death. 38] But love follows faith, as we have said above. And thus filial fear can be clearly defined as such anxiety as has been connected with faith, i.e., where faith consoles and sustains the anxious heart. It is servile fear when faith does not sustain the anxious heart [fear without faith, where there is nothing but wrath and doubt].
39] Moreover, the power of the keys administers and presents the Gospel through absolution, which [proclaims peace to me and] is the true voice of the Gospel. Thus we also comprise absolution when we speak of faith, because faith cometh by hearing, as Paul says Rom. 10:17. For when the Gospel is heard, and the absolution [i.e., the promise of divine grace] is heard, the conscience is encouraged and receives consolation. 40] And because God truly quickens through the Word, the keys truly remit sins before God [here on earth sins are truly canceled in such a manner that they are canceled also before God in heaven] according to Luke 10:16: He that heareth you heareth Me. Wherefore the voice of the one absolving 41] must be believed not otherwise than we would believe a voice from heaven. And absolution [that blessed word of comfort] properly can be called a sacrament of repentance, as also the more learned scholastic theologians speak. 42] Meanwhile this faith is nourished in a manifold way in temptations, through the declarations of the Gospel [the hearing of sermons, reading] and the use of the Sacraments. For these are [seals and] signs of [the covenant and grace in] the New Testament, i.e., signs of [propitiation and] the remission of sins. They offer, therefore, the remission of sins, as the words of the Lord’s Supper clearly testify, Matt. 26:26-28: This is My body, which is given for you. This is the cup of the New Testament, etc. Thus faith is conceived and strengthened through absolution, through the hearing of the Gospel, through the use of the Sacraments, so that it may not succumb while it struggles 43] with the terrors of sin and death. This method of repentance is plain and clear, and increases the worth of the power of the keys and of the Sacraments, and illumines the benefit of Christ, and teaches us to avail ourselves of Christ as Mediator and Propitiator.