The Catholic Church, on the other hand, formulates her doctrine of penance and regeneration, for the most cultured as well as for the “common and unlearned,” in terms simple and comprehensible, and in perfect accord with both Scripture and theology: Adults “are prepared for justification, when, moved and assisted by Divine grace ... they, of their free will, turn to God, believing that those things are true which have been Divinely revealed and promised; above all, that the ungodly is justified by God’s grace and by the redemption which is in Christ Jesus; recognising with a wholesome fear of the Divine Justice their sinfulness, they turn to God’s mercy, and, being thus established in hope, gain the confidence that God, for Christ’s sake, will be gracious to them. Thus they begin to love God as the source of all justice and to conceive a certain hatred (‘_odium aliquod_’) and detestation for sin, i.e. to perform that penance which must take place previous to baptism. Finally, they must have the intention of receiving baptism, of commencing a new life and of observing the commandments of God.”[545] “Those who, after having received the grace of justification, fall into sin [’without loss of faith’],[546] with God’s help may again be justified, regaining through the Sacrament of Penance and Christ’s merits the grace they had lost.... Christ Jesus instituted the Sacrament of Penance when He said: ‘Receive ye the Holy Ghost: whose sins ye shall forgive, they are forgiven them; and whose sins ye shall retain, they are retained.’ Hence we must teach that the repentance of a sinner after falling into sin is very different from that which accompanies baptism, and involves not merely a turning away from, and a detestation for, sin, or a contrite and humble heart, but also a Sacramental confession of the sin, or at least a purpose of making such a confession in due season, and receiving the priestly absolution; finally, it involves satisfaction by fasting, almsdeeds, prayer and other pious exercises.”[547] Such, according to the Catholic doctrine, is the process approved of by Holy Scripture, the various phases of which rest alike on religion and psychology, on the positive ordinances of God and on human nature. Luther, however, thrust all this aside; his quest was for a simpler and easier method, through faith alone, by which sin may be vanquished or covered over. His moral character, so far as it reveals itself in his teaching, is here displayed in an unfavourable light, for he is never weary of emphasising the ease with which sin can be covered over—and that in language which must necessarily have had a bad effect on discipline—when we might have expected to hear some earnest words on penance. A few of his sayings will help to make yet clearer his earlier statements.