Article XI Confession
[58] Article XI, “Confession,” is approved. But they add a correction in reference to Confession. They say that the regulation called Omnis utriusque be observed and annual confession be made. They also say that, although all sins cannot be named, they should be recalled with diligence. Those that can be recalled should be specified. We will speak at greater length about this entire article after a while, when we will explain our entire opinion about repentance. [59] It is well known that we have made clear and praised the benefit of Absolution and the Power of the Keys. Many troubled consciences have derived comfort from our teaching. They have been comforted after they heard that it is God’s command, no, rather the very voice of the Gospel, that we should believe the Absolution and regard it as certain that the forgiveness of sins is freely granted to us for Christ’s sake. We should believe that through this faith we are truly reconciled to God. This belief has encouraged many godly minds and, in the beginning, brought Luther the highest praise from all good people. This belief shows consciences sure and firm comfort. Previously, the entire power of Absolution had been kept under wraps by teachings about works. For the learned persons and monks taught nothing about faith and free forgiveness.
[60] Concerning the time, certainly most people in our churches frequently use the Sacraments (Absolution and the Lord’s Supper) during the year. Those who teach about the worth and fruit of the Sacraments speak in a way that invites the people to use the Sacraments frequently. There are many writings by our theologians about this subject that the adversaries, if they are good men, will undoubtedly approve and praise. [61] Excommunication is also pronounced against the openly wicked and the haters of the Sacraments. These things are done both according to the Gospel and according to the old canons. [62] A fixed time for Confession is not prescribed because all are not ready in the same way at the same time. Yes, if all were to come at the same time, they could not be heard and instructed in order. The old canons and Fathers do not appoint a fixed time. The canon speaks only in this way:
If any enter the Church and be found never to commune, let them be taught 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 thrown out; if they fail to do so, let them be excommunicated.
Christ [Paul] says that those who eat unwor thily eat judgment to themselves (1 Corinthians 11:29). So the pastors do not force those who are not qualified to use the Sacraments.
[63] Concerning the enumeration of sins in Confession, people are taught in such a way as not to trap their consciences. It is helpful to familiarize inexperienced people, to name some things, in order that they may be more readily taught. We are now discussing what is necessary according to divine Law. Therefore, the adversaries should not quote for us the regulation Omnis utriusque, which we already know, but they should show from the divine Law that complete naming of sins is necessary for obtaining their forgiveness. [64] The entire Church, throughout all Europe, knows what sort of snares this point of the regulation has cast upon consciences by commanding that all sins be confessed. The matter was only made worse by the Summists, who collected the circumstances of the sins and added their own ideas. What mazes there were! How great a torture for the best minds! The immoral and ungodly were in no way moved by these instruments of terror. [65] Afterward, what tragedies did the questions about one’s own priest stir up among the pastors and brethren, who then were by no means brethren when they were warring about jurisdiction of confessions! We believe that, according to divine Law, a complete listing of sins is not necessary. This is also pleasing to Panormitanus and very many other learned legal scholars. Nor do we want to burden the consciences of our people by the regulation Omnis utriusque. We judge it to be like any other human tradition. They are not acts of worship necessary for justification. This regulation commands that we do something impossible—that we should confess all sins. However, it is clear that most sins we neither remember nor understand, according to Psalm 19:12, “Who can discern his errors?”
[66] If the pastors are good men, they will know to what extent they should examine inexperienced persons. But we do not want to sanction the torture of the Summists. It would have been more tolerable if they had added one word about faith, which comforts and encourages consciences. About this faith, which obtains the forgiveness of sins, there is not a syllable in so great a mass of regulations, commentaries, summaries, or books of confession. Christ is nowhere read there. Only the lists of sins are read. The greater part is occupied with sins against human traditions. This is most useless. [67] This doctrine has forced many to despair. Godly minds were not able to find rest because they believed that by divine Law listing was necessary. Yet they experienced that it was impossible. Other faults of no less importance cling to the doctrine of the adversaries about repentance, which we will now recount.