RELIGIOUS ENCYCLOPEDIA
Penance Penick
sinner, it could give him the necessary dispositions for receiving the sacrament.
The Reformers' revision of the doctrine of penance, especially Luther's, took for its starting-point the Scriptural term metanoia, " to signify a transmutation in the mind and the affections " (Luther, Briefe, ed. de Wette, i. 116-117). In 3. Luther, this sense Christ wills, as Luther maintained in his Theses, that a Christian's whole life shall be one of repentance. Of repentance, however, in the sense of restoration to divine grace after sin, the dominant element is faith, which lays hold on the promise of that grace; for contrition of itself, were it ever so perfect, could not merit God's grace. According to the Augsburg Confession repentance is composed of " contrition, or the terrors of a conscience shaken by the realization and acknowledgment of sin," and " faith, which is conceived of the Gospel or of absolution, and believes that sin is remitted for Christ's sake." Amendment and forsaking of sin are supposed to follow as fruits of repentance. Luther knows nothing of penance in the sense of exactly regulated penalties; the divine visitations which sometimes come upon pardoned sinners he considers in the light not of penalties but of trials and means of grace coming from divine love. Though Luther and Melanchthon still occasionally call penance a sacrament, it clearly falls in their view not under that head but into the class of various administrations of the Word of God as means of grace; the penitent may receive the declaration of pardon from the minister or from another Christian brother, but this does not differ from that which he may get for himself from the Gospel.
When the teaching of the first Reformers, in which Calvin did not differ essentially from Luther, had degenerated into formalism and a dead faith, without a real conversion of heart and
4. Later will, Pietism in Germany and Method- Non-Catho- ism in England laid special emphasis
lie Teach- on the change of heart. In connecing. tion with this they insisted on the necessity of a period, more or less prolonged, of inner conflict and of a sorrow approaching despair. Spener himself did not exaggerate this aspect, admitting that God had different ways of dealing with his children; but some of his followers went to great extremes, in which Zinzendorf was brought up — though he and his brethren afterward reacted from them into a position more nearly approaching that which Agricola had defended, in which the principal stress was laid upon the allembracing love of God. The idea of the conflict has been characteristic of not a little Methodist practise, though less in England than in America. With the Pietists agreed both the rationalistic and the supernaturalistic movements in laying stress on the practical side of repentance; but while the former had lost the conception of the heartfelt faith which was to found an entire new life, the latter did not sufficiently understand the significance of this faith for the creation and stimulation of a new good-will, and this defect has characterized a good deal of modern Protestant teaching. Schleiermacher explained con-
version as consisting of repentance (a combination of sorrow for sin and change of heart) and faith, in the sense of an appropriation of the perfection and blessedness of Christ. According to Ritschl, the will must, by virtue of its assent to good, renounce sin, and faith is substantially the direction of the will to God as the end of its being, with confidence in his guidance; true repentance is to strive after the good end proposed by the whole body, in the belief that as a member of that body one is no longer in sin. It is scarcely necessary to point out the divergence of these views from those of the Reformers, to whose position, however, there is a tendency to return among not a few of the more modern writers.
(J. KoSTLINf-) Bibliography: Study of the subject as treated in the Bible can best be pursued in the standard works on Biblical theology, such as Schultz for the Old Testament and Beyschlag for the New (see Biblical Introduction); for the dogmatic treatment consult the works on systematic theology given in the article Dogma, and in treatises on ethics. Consult further: Bingham, Origines, XVI., iii. 2-4, and XVIII.; N. Marshall, Penitential Discipline of the Primitive Church for the first JfiO Years, London, 1714, reissue, Oxford, 1844; Muratori, Antiquitates Italici medii cevi, vol. v., Milan, 1741; L. Hahn, Die Lehre von den Sakramenten, Breslau, 1864; G. E. Steitz, Das romische Busssakrament nach seinem biblischen Grunde und seiner geschichtlichen Entwirklung, Frankfort, 1854; J. Arndt, True Christianity; a Treatise on sincere Repentance, new ed., Philadelphia, 1868 (a classic); F. Probst, Sakramente und Sakramentalien, Tubingen, 1872; W. Elwin, Confession and Absolution in the Bible; a Study of Holy Scripture upon the Doctrine of Penance, London, 1883; R. A. Lipsius, Luthers Lehre von der Busse, Brunswick, 1892; K. Miiller, in Theologische Abhandlungen K. von Vi> eizsiicker gewidmet, Freiburg, 1896; The Church's Ministry of Grace (" Penance " by Bishop C. C. Grafton), New York, 1893; F. Sieffert, Die neuesten theologischen Forschungen iiber Busse und Glaube, Berlin, 1896; J. Kostlin, Theology of Luther in its Historical Development, ii. 425— 426, Philadelphia, 1898; G. Gerhard, Eucharistie und Busssakrament in den ersten sechs J ahrhunderten der Kirche, Freiburg, 1908; Schaff, Christian Church, iv. 381- 385, v. 1, pp. 729 sqq.
PENDLETON, WILLIAM FREDERICK: New Church; b. at Savannah, Ga., Mar. 25, 1845. After serving as captain in the Civil War he was educated at Savannah Medical College (M.D., 1869), New York Medical College (1870), and the theological seminary at Waltham, Mass., from which he was graduated in 1873. He was pastor of the Chicago Society of the New Church in 1877-84, vice-chancellor and professor in the academy of the New Church, Philadelphia, in 1881-88, and professor of theology in the same institution since 1888. In 1887-97 he was assistant bishop and since 1897 has been full bishop in his denomination, and besides having been president of the academy of the New Church, Bryn Athyn, Pa., since 1897, is also pastor of the Society of the General Church of the New Jerusalem in the same town. He has compiled A Book of Doctrine for the New Church (Bryn Athyn, Pa., 1897) and A Liturgy for the New Church (1908).
PENICK, CHARLES CLIFTON: Protestant Episcopal; b. in Charlotte County, Va., Dec. 9, 1843. He received his education at the Danville Military School, Hampden-Sidney College, and Alexandria Theological Seminary (1869); served during the Civil War in the Thirty-eighth Virginia Regiment, and reached the rank of quartermaster; at the end
Penitential Books Penn, William