535. Repentance Is Also Practiced by Those Who Do Not Examine Themselves but Nevertheless Stop Doing Evils Because Evils Are Sinful; This Kind of Repentance Is Done by People Who Do Acts of Goodwill as a Religious Practice

In the Protestant Christian world, active repentance, which is examining ourselves, recognizing and admitting to our sins, praying to the Lord, and starting a new life, is extremely difficult to practice, for a number of reasons that will be covered under the final heading in this chapter [564-566]. Therefore here is an easier kind of repentance: When we are considering doing something evil and are forming an intention to do it, we say to ourselves, "I am thinking about this and I am intending to do it, but because it is a sin, I am not going to do it. " This counteracts the enticement that hell is injecting into us and keeps it from making further inroads.

It is amazing but true that it is easy for any of us to rebuke someone else who is intending to do something evil and say, "Don't do that - that's a sin!" And yet it is difficult for us to say the same thing to ourselves. The reason is that saying it to ourselves requires a movement of the will, but saying it to someone else requires only a low level of thought based on things we have heard.

[2] There was an investigation in the spiritual world to see which people were capable of doing this second type of repentance. It was discovered that there are as few of such people as there are doves in a vast desert. Some people indicated that they were indeed capable of this second type of repentance, but that they were incapable of examining themselves and confessing their sins before God. Nevertheless, all people who do good actions as a religious practice avoid actual evils. It is extremely rare, though, that people reflect on the inner realms that belong to their will. They suppose that because they are involved in good actions they are not involved in evil actions, and even that their goodness covers up their evil.

But, my friend, to abstain from evils is the first step in gaining goodwill. The Word teaches this. The Ten Commandments teach it. Baptism teaches it. The Holy Supper teaches it.

Reason, too, teaches it. How could any of us escape from our evils or drive them away without ever taking a look at ourselves? How can our goodness become truly good without being inwardly purified?

I know that all devout people and also all people of sound reason who read this will nod and see it as genuine truth; yet even so, only a few are going to do what it says.

721. Baptism brings us into the church, as I have shown in the chapter on baptism [677-680]; and if you have understood what I have just presented above, it should be clear that the Holy Supper brings us into heaven.

These two sacraments, baptism and the Holy Supper, function as the two gateways to eternal life. Baptism, which is the first gateway, gives admittance and introduces every Christian into all that the church teaches from the Word about the other life. All these teachings are means by which we can be prepared for heaven and led toward it. The second gateway is the Holy Supper. Through it, all who have allowed themselves to be prepared and led by the Lord are given admittance to and brought into heaven. There are no other universal gateways.

These two phases can be compared to those experienced by an heir to the throne: During the first phase she or he is initiated into all forms of knowledge related to governing; in the second phase, she or he is crowned and takes the throne.

[2] They can also be compared to the phases experienced by children who are born with a sizeable inheritance. During the first phase, they learn and become steeped in how best to handle wealth and possessions; in the second phase, they receive and begin to manage their inheritance.

These phases can also be compared with first building a house and then living in it; and with our education from childhood to the age at which we become independent and able to judge things for ourselves, and then our rational and spiritual life after that.

In each case the one phase has to come first before we can come into the second, because the second would be impossible if we had not undergone the first.

These comparisons serve to illustrate that baptism and the Holy Supper are like two gateways that bring us to eternal life. Beyond the first gateway there is a field we have to cross in order to reach our goal of the second gateway, where stands the prize that we have been aiming for.

Prizes are not awarded until the contest is over; medals are not given out until the competition has come to an end.