Concerning Contrition (or Repentance)
from Martin Chemnitz's Enchiridion (1593)
Here is the continuation of my translation of the original German text of Martin Chemnitz’s Enchiridion (1593). The current English translation of Chemnitz’s Enchiridion in Chemnitz’s Works is based chiefly upon a Latin translation that was composed during Chemnitz’s lifetime. Here is my translation of the previous section:
Square brackets and footnotes are my own notes and additions. Chemnitz does not supply verse numbers in the original German text.
Concerning Contrition (or Repentance)
That is, concerning remorse and sorrow over sin, which is commonly called repentance.
112. To what end then does it serve that one rebukes sin in this way through the Law and threatens and terrifies the people with God’s wrath?
So that they may repent, fear God’s wrath, turn themselves away from sin, etc.
112. Is it then necessary that one should repent?
In all ways, for John [the Baptist], Christ, Peter, Paul, etc. begin their preaching in this way: “Repent” [Matthew 3:2, 4:17; Acts 2:38, 8:22, 17:30, 20:21, 26:20; 2 Corinthians 7:19–10; 2 Peter 3:9, etc.];1 and Christ says in Luke 13[:3, 5], “Unless you repent, you shall all perish;” and in Isaiah 66[:2], “I look upon the one who is of a broken heart, and who fears My Word;” and Jeremiah 5[:12–13] speaks of those who despise the preaching of rebuke and say, “The prophets are but wind.” Likewise, to those who do not consider the threatening words of the wrath of God, but rather persevere hardened in their sins and always heap them up, God says, “How can I be gracious to you?”
113. What then is contrition, that is, repentance, remorse and sorrow?
It is that the sinner is terrified of God’s wrath against sin and that it causes him to sorrow that he has enraged God with his sins.
114. What parts then belong to such repentance, remorse, or sorrow so that a preacher may know how he ought to preach repentance and so that a Christian can examine himself whether he has true repentance?
First, the knowledge of sin belongs to repentance, that a man recognizes and knows what God, in His judgment, regards as sin; likewise, how great and grievous sin is.
115. Is it then a complete preaching of repentance when one only recites a catalogue of sins (catalogum peccatorum)?2
No, for it says, “The Law produces wrath” (Romans 4[:15]) and it is to be an office that preaches condemnation (2 Corinthians 3[:9]). Therefore, the second part that belongs to the preaching of repentance is that God’s wrath from heaven is to be revealed against sin (Romans 1[:18]) so that a man may recognize and know how God is enraged by sin and how he will punish it, both here temporally and there eternally, if the sinner is not reconciled with God through Christ.
116. If then a man now confesses that his life is sinful and he also knows that God is enraged by sin, yet he does not consider it, but rather remains in sins, is that true repentance?
Saul confesses that he is doing wrong when he persecutes David (1 Kings 24[:16–17], 26[:21]) and David also knows well that God is enraged by murder and adultery, but they do it, nevertheless. Therefore, the third part that now belongs to true repentance is this, that through such revelation of sins and God’s wrath, the heart be struck, stirred, and, as the Scripture says, be broken and crushed [Psalm 34:18, 51:17, 69:20; Jeremiah 23:39; Isaiah 66:2]3, so that in earnest consideration of how one stands with God on account of his sin, he begins to be concerned that he has brought upon himself God’s judgment and serious wrath, stands in fear and anxiety on account of the punishment which shall follow upon sin, and therefore sin does not sit well with him, and he has no more desire and love for it, but rather it sorrows him, and he is remorseful, and he turns and averts himself from sin, and thinks, strives, and concerns himself with it so that he might no longer be and remain lost under God’s wrath and in eternal condemnation. And from this one can test that repentance is true, as Augustine says, “For many do not practice repentance, but feign it.”4
I have added these citations for the benefit of the reader.
Chemnitz does not mean that pastors should not preach sin catalogues. St. Paul is especially known for doing this in his epistles (see Romans 1:28–31; Galatians 5:19–21; 1 Corinthians 6:9–10; etc.).
I have added these citations for the benefit of the reader. More could be added.
I could not find the source for this quote in Augustine’s writings. This phrase is written in Latin: Quod multi non agant, sed fingant poenitentiam.