Institutes 3.4.13 — PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFE

CON treatise-section · status:draft · license:PD

**PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.**

Of the second form of confession, our Savior speaks in Matthew. “If thou bring thy gift to the altar, and there remember that thy brother has ought against thee; leave there thy gift before the altar; first be reconciled to thy brother, and then come and offer thy gift,” ( Mt. 5:23, 24 ). Thus love, which has been interrupted by our fault, must be restored by acknowledging and asking pardon for the fault. Under this head is included the confession of those who by their sin have given offense to the whole Church ( supra , sec. 10). For if Christ attaches so much importance to the offense of one individual, that he forbids the sacrifice of all who have sinned in any respect against their brethren, until by due satisfaction they have regained their favor, how much greater reason is there that he, who by some evil example has offended the Church should be reconciled to it by the acknowledgment of his fault? Thus the member of the Church of Corinth was restored to communion after he had humbly submitted to correction ( 2 Cor. 2:6 ). This form of confession existed in the ancient Christian Church, as Cyprian relates: “They practice repentance,” says he, “for a proper time, then they come to confession, and by the laying on of the hands of the bishop and clergy, are admitted to communion.” Scripture knows nothing of any other form or method of confessing, and it belongs not to us to bind new chains upon consciences which Christ most strictly prohibits from being brought into bondage. Meanwhile, that the flock present themselves before the pastor whenever they would partake of the Holy Supper, I am so far from disapproving, that I am most desirous it should be everywhere observed. For both those whose conscience is hindered may thence obtain singular benefit, and those who require admonition thus afford an opportunity for it; provided always no countenance is given to tyranny and superstition.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook