According to Revelation the justification of the sinner is not a mere change, with a privation for its _terminus a quo_(902) and an indifferent form for its _terminus ad quem_, but involves a movement from extreme to extreme, and hence the genesis of the one extreme must coincide with the destruction of the other. Sin, being in contrary opposition to righteousness, must depart when righteousness enters the soul.(903) Article 2. The Positive Element Of Justification 1. HERETICAL ERRORS AND THE CHURCH.—Calvin held that justification consists essentially and exclusively in the remission of sins.(904) The other “Reformers” maintained that there must also be a positive element in the process, but differed in determining its nature. a) The ambiguous language employed by Luther and Melanchthon gave rise to many different opinions, which agreed only in one point, that is, in holding, contrary to Catholic teaching, that the positive element of justification is not inward sanctification or inherent righteousness (_i.e._ sanctifying grace). Probably the view most common among the supporters of the Augsburg Confession was that the sinner, by a “fiduciary apprehension” of God’s mercy, as proclaimed in the Gospel, “apprehends” the extrinsic justice of Christ, and with it covers his sins, which are thereupon no longer “imputed” to him. In other words, he is outwardly accounted and declared righteous in the sight of God, though inwardly he remains a sinner. With the exception of “_sola fides_” there was probably no shibboleth in the sixteenth century so persistently dinned into the ears of Catholics and Protestants alike as “_iustitia Christi extra nos_.” It is found in the _Apologia_ written in defence of the Augsburg Confession(905) and recurs in the Formula of Concord.(906) According to the “orthodox” Lutheran view, therefore, justification on its positive side is a purely forensic and outward imputation of the righteousness of Christ, which the sinner seizes with the arm of faith and puts on like a cloak to hide the wounds of his soul.(907) b) Against this dismal heresy the Tridentine Council solemnly declared that “Justification ... is not remission of sins merely, but also the sanctification and renewal of the inward man through the voluntary reception of the grace and of the gifts,”(908) and anathematized all those who say that “men are justified either by the sole imputation of the justice of Christ or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost and is inherent in them, or even that the grace whereby we are justified is only the favor of God.”(909)