Of Confession

58] The Eleventh Article, Of Retaining Absolution 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. 59] 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].

60] 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 61] 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 62] 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, 1 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.

63] 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. 64] The entire Church, throughout all

Europe, knows what sort of snares this point of the regulation, which commands that all sins be

confessed, has cast 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. 65] 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?

66] 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, 67] 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.