Article XI: _Of Confession._
The Eleventh Article, Of Retaining Absolutism in the Church, is
approved. But they add a correction in reference to confession,
namely, that the regulation headed, _Omnis Utriusque_, be observed,
and that both annual confession be made, and, although all sins
cannot be enumerated, nevertheless diligence be employed in order
that they be recollected, and those which can be recalled be
recounted. Concerning this entire article, we will speak at greater
length after a while, when we will explain our entire opinion
concerning repentance. It is well known that we have so elucidated
and extolled [that we have preached, written, and taught in a manner
so Christian, correct, and pure] the benefit of absolution and the
power of the keys that many distressed consciences have derived
consolation from our doctrine, after they heard that it is the
command of God, nay, rather the very voice of the Gospel, that we
should believe the absolution, and regard it as certain that the
remission of sins is freely granted us for Christ's sake, and that we
should believe that by this faith we are truly reconciled to God [as
though we heard a voice from heaven]. This belief has encouraged
many godly minds, and, in the beginning, brought Luther the highest
commendation from all good men, since it shows consciences sure and
firm consolation because previously the entire power of absolution
[entire necessary doctrine of repentance] had been kept suppressed by
doctrines concerning works, since the sophists and monks taught
nothing of faith and free remission [but pointed men to their own
works, from which nothing but despair enters alarmed consciences].
But with respect to the time, certainly most men in our churches use
the Sacraments, absolution and the Lord's Supper, frequently in a
year. And those who teach of the worth and fruits of the Sacraments
speak in such a manner as to invite the people to use the Sacraments
frequently. For concerning this subject there are many things extant
written by our theologians in such a manner that the adversaries, if
they are good men, will undoubtedly approve and praise them.
Excommunication is also pronounced against the openly wicked [those
who live in manifest vices, fornication, adultery, etc.] and the
despisers of the Sacraments. These things are thus done both
according to the Gospel and according to the old canons. But a fixed
time is not prescribed, because all are not ready in like manner at
the same time. Yea, if all are to come at the same time, they cannot
be heard and instructed in order [so diligently]. And the old canons
and Fathers do not appoint a fixed time. The canon speaks only thus:
If any enter the Church and be found never to commune, let them be
admonished that, if they do not commune, they come to repentance. If
they commune [if they wish to be regarded as Christians], let them
not be expelled; if they fail to do so, let them be excommunicated.
Christ [Paul] says, I Cor. 11, 29, that those who eat unworthily eat
judgment to themselves. The pastors, accordingly, do not compel
those who are not qualified to use the Sacraments.
Concerning the enumeration of sins in confession, men are taught in
such a way as not to ensnare their consciences. Although it is of
advantage to accustom inexperienced men to enumerate some things
[which worry them], in order that they may be the more readily taught,
yet we are now discussing what is necessary according to divine Law.
Therefore, the adversaries ought not to cite for us the regulation
_Omnis Utriusque_, which is not unknown to us, but they ought to show
from the divine Law that an enumeration of sins is necessary for
obtaining their remission. The entire Church, throughout all Europe,
knows what sort of snares this point of the regulation, which
commands that all sins be confessed, has east upon consciences.
Neither has the text by itself as much disadvantage as was afterwards
added by the Summists, who collect the circumstances of the sins.
What labyrinths were there! How great a torture for the best minds!
For the licentious and profane were in no way moved by these
instruments of terror. Afterwards what tragedies [what jealousy and
hatred] did the questions concerning one's own priest excite among
the pastors and brethren [monks of various orders], who then were by
no means brethren when they were warring concerning jurisdiction of
confessions! [for all brotherliness, all friendship, ceased, when the
question was concerning authority and confessor's fees.] We,
therefore, believe that, according to divine Law, the enumeration of
sins is not necessary. This also is pleasing to Panormitanus and
very many other learned jurisconsults. Nor do we wish to impose
necessity upon the consciences of our people by the regulation _Omnis
Utriusque_, of which we judge, just as of other human traditions,
that they are not acts of worship necessary for justification. And
this regulation commands an impossible matter, that we should confess
all sins. It is evident, however, that most sins we neither remember
nor understand [nor do we indeed even see the greatest sins],
according to Ps. 19, 13: Who can understand his errors?
If the pastors are good men, they will know how far it is of
advantage to examine [the young and otherwise] inexperienced persons
but we do not wish to sanction the torture [the tyranny of
consciences] of the Summists, which notwithstanding would have been
less intolerable if they had added one word concerning faith, which
comforts and encourages consciences. Now, concerning this faith
which obtains the remission of sins, there is not a syllable in so
great a mass of regulations, glosses, summaries, books of confession.
Christ is nowhere read there. [Nobody will there read a word by
which he could learn to know Christ, or what Christ is.] Only the
lists of sins are read [to the end of gathering and accumulating sins,
and this would be of some value if they understood those sins which
God regards as such]. And the greater part is occupied with sins
against human traditions, and this is most vain. This doctrine has
forced to despair many godly minds, which were not able to find rest,
because they believed that by divine Law an enumeration was necessary,
and yet they experienced that it was impossible. But other faults
of no less moment inhere in the doctrine of the adversaries
concerning repentance, which we will now recount.