Ch. 9. The narrower the sphere of action of this, the second and only remaining repentance, the more laborious is its probation; that it may not be exhibited in the conscience alone, but may likewise be performed in some act. This act, which is more usually expressed and commonly spoken of under the Greek name, exomologesis, whereby we confess our sins to the Lord, not indeed to Him as ignorant of them, but inasmuch as by confession a satisfaction is made; of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man’s prostration and humiliation, enjoining a demeanor calculated to move mercy. With regard, also, to the very dress and food, it commands one to lie in sackcloth and ashes, to cover the body as in mourning, to lay the spirit low in sorrow, to exchange for severe treatment the sins which he has committed; furthermore, to permit as food and drink only what is plain—not for the stomach’s sake, but for the soul’s; for the most part, however, to feed prayers on fastings, to groan, to weep, and make outcries unto the Lord our God; to fall prostrate before the presbyters and to kneel to God’s dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication before God. All this exomologesis does, that it may enhance repentance, that it may honor the Lord by fear of danger, may, by itself, in pronouncing against the sinner stand in place of God’s indignation, and by temporal mortification (I will not say frustrate, but rather) expunge eternal punishments. (_d_) Tertullian, _De Pudicitia_, 1, 21, 22. (MSL, 2:1032, 1078.) Callistus, to whom reference is made in the first chapter, was bishop of Rome 217 to 222. The work, therefore, belongs to the latest period of Tertullian’s life. Ch. 1. I hear that there has been an edict set forth, and, indeed, a peremptory one; namely, that the Pontifex Maximus, the bishop of bishops, issues an edict: “I remit to such as have performed penance, the sins both of adultery and fornication.” Ch. 21. “But,” you say, “the Church has the power of forgiving sins.” This I acknowledge and adjudge more, I, who have the Paraclete himself in the person of the new prophets, saying: “The Church has the power to forgive sins, but I will not do it, lest they commit still others.”… I now inquire into your opinion, to discover from what source you usurp this power to the Church.