Editing Contrition (section)

== In the Catholic Church ==

=== Origin ===
The [[Council of Trent]] defined contrition as "sorrow of soul, and a hatred of sin committed, with a firm purpose of not sinning in the future". It is also known as {{lang|la|animi cruciatus}} (affliction of spirit) and {{lang|la|compunctio cordis}} (repentance of heart).

The word "contrition" implies a breaking of something that has become hardened. [[Thomas Aquinas]] in his [[Commentary on the Master of the Sentences]] thus explains its peculiar use: "Since it is requisite for the remission of sin that a man cast away entirely the liking for sin which implies a sort of continuity and solidity in his mind, the act which obtains forgiveness is termed by a figure of speech 'contrition'."<ref name="Hanna 1908">{{Cite Catholic Encyclopedia|wstitle=Contrition|first=Edward Joseph |last=Hanna|authorlink=Edward Joseph Hanna }}</ref> This sorrow of soul is not merely speculative sorrow for wrong done, remorse of conscience, or a resolve to amend; it is a real pain and bitterness of soul together with a hatred and horror for sin committed; and this hatred for sin leads to the resolve to sin no more. The early Christian writers in speaking of the nature of contrition sometimes insist on the feeling of sorrow, sometimes on the detestation of the wrong committed. [[Augustine of Hippo|Augustine]] includes both when writing: {{lang|la|"Compunctus corde non solet dici nisi stimulus peccatorum in dolore pœnitendi".}}{{what?|date=October 2023}}<ref name="Hanna 1908"/> (translation: “It is not customary to say that the heart is contrite except as an incentive to repent of sins in pain.”)

Nearly all the medieval theologians hold that contrition is based principally on the detestation of sin. This detestation presupposes a knowledge of the heinousness of sin, and this knowledge begets sorrow and pain of soul. "A sin is committed by the consent, so it is blotted out by the dissent of the rational will; hence contrition is essentially sorrow. But sorrow has a twofold signification—dissent of the will and the consequent feeling; the former is of the essence of contrition, the latter is its effect."<ref name="Hanna 1908"/>

=== Necessity ===
The formal doctrine of the church, announced through the [[Council of Trent]], declares that contrition has always been necessary to obtain pardon of one's sins. Contrition is the first and indispensable condition for pardon. While it is possible for one to receive pardon where confession is impossible, there is no case where sin can be pardoned without contrition.<ref name="Luche 1898">{{Cite book|url=https://archive.org/details/catechismrodeze00theigoog|page=[https://archive.org/details/catechismrodeze00theigoog/page/n492 527]|quote=Contrition, necessity of.|title=The Catechism of Rodez Explained in Form of Sermons: A Work Equally Useful to the Clergy, Religious Communities, and Faithful|last=Luche|first=abbé|date=1898|publisher=B. Herder|language=en}}</ref>

According to the ''[[Catholic Encyclopedia]]'', Catholic writers have always insisted that such necessity arises (a) from the very nature of repentance as well as (b) from the positive command of God. From the very nature of repentance, they point out that the sentence of Christ in Luke 13:5, is final: "Except you [[repent]]", etc., and from the [[Church Fathers]] they cite passages such as the following from [[Cyprian]], {{lang|la|De Lapsis}}, no. 32: "Do penance in full, give proof of the sorrow that comes from a grieving and lamenting soul. ... They who do away with repentance for sin, close the door to satisfaction." Scholastic doctors laid down the satisfaction principle, "No one can begin a new life who does not repent him of the old" ([[Bonaventure]], In Lib. Sent. IV, dist. xvi, Pt. II, art. 1, Q. ii, also ex professo, ibid., Pt. I, art. I, Q. iii), and when asked the reason why, they point out the absolute incongruity of turning to God and clinging to sin, which is hostile to God's law. The Council of Trent, mindful of the tradition of the ages, defined (Sess. XlV. ch. iv {{lang|la|de Contritione}}) that "contrition has always been necessary for obtaining forgiveness of sin". The positive command of God is also clear in the premises. [[John the Baptist]] sounded the note of preparation for the coming of the [[Messiah]]: "Make straight his paths"; and, as a consequence "they went out to him and were baptized confessing their sins". The first preaching of [[Jesus]] is described in the words: "Do penance, for the kingdom of heaven is at hand"; and the [[Twelve apostles|Apostles]], in their first [[sermon]]s to the people, warn them to "do penance and be baptized for the remission of their sins" ([[Acts of the Apostles|Acts]] 2:38). The Fathers followed up with like exhortation ([[First Epistle of Clement|Clement]] in P.G., I, 341; [[Hermas]] iii P.G., II, 894; [[Tertullian]] in P.L., II).<ref>{{citation |chapter-url=http://ivww.newadvent.org/cathen/04337a.htm |chapter=Contrition |last=Hanna |first=Edward |title=The Catholic Encyclopedia |volume=4 |location=New York |publisher=Robert Appleton Company |year=1908 |others=Retrieved from New Advent}}</ref>

===Perfect and imperfect contrition===
In Catholic terminology, contrition arising from the love of God, who is believed to have been grievously offended, is called '''perfect contrition'''. Contrition arising from any other motive, such as loss of heaven, fear of hell, or the heinousness of guilt, is called '''imperfect contrition''', or attrition.<ref name="Hanna 1907">{{Cite Catholic Encyclopedia|wstitle=Attrition|first=Edward Joseph |last=Hanna|authorlink=Edward Joseph Hanna }}</ref><ref>{{cite EB1911|wstitle=Attrition|volume=2|page=887}}</ref>

==== Perfect contrition ====
Perfect contrition (also called contrition of charity) is a repentance for [[sin]] that is motivated by faith and the love of God.<ref name="CCC 2012">{{cite book|title=Catechism of the Catholic Church|author=Catholic Church|edition=2|publisher=Libreria Editrice Vaticana|location=Vatican City|date=2012}}</ref>{{rp|1452}} It contrasts with imperfect contrition, which arises from a less pure motive, such as common decency or fear of [[Hell]].<ref name="CCC 2012" />{{rp|1453}} The two types of contrition are distinguished by a person's motive for repentance, rather than the intensity of one's feelings or emotions. Catholicism teaches that it is possible for perfect and imperfect contrition to be experienced simultaneously.

To qualify as perfect contrition, the motive must be founded on God's own goodness, not merely his goodness to the sinner or to humanity. Catholicism holds that there is no way of knowing with an absolute certainty if one has made an act of perfect contrition, but all that is required is the standard of all human action, moral certainty. If one says an act of contrition truthfully, intending it, then one would likely have moral certainty.<ref>{{cite web|url=http://www.ewtn.com/vexperts/showmessage_print.asp?number=370862|title=Perfect Contrition|publisher=EWTN|last1=Donovan, STL|first1=Colin B.|accessdate=27 October 2014|archive-date=24 September 2015|archive-url=https://web.archive.org/web/20150924050919/http://www.ewtn.com/vexperts/showmessage_print.asp?number=370862|url-status=dead}}</ref>

Catholicism teaches that perfect contrition removes the guilt and eternal punishment due to [[mortal sin]], even before the sinner has received [[absolution]] in the [[Confession (religion)|sacrament of penance]], provided that the person has a firm resolution to have recourse to sacramental confession as soon as possible.<ref>[https://www.vaticannews.va/en/church/news/2018-12/the-act-of-contrition-sacrament-reconciliation-confession.html Vatican News: Act of Contrition and Sacrament of Reconciliation] Should we be in need of forgiveness of mortal sin, and cannot for some reason go to confession, a perfect Act of Contrition is needed along with the intention of going to confession as soon as possible. </ref><ref name="Penance">{{cite web|url=https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_1982_riconciliazione-penitenza_en.html|title=Penance And Reconciliation|publisher=International Theological Commission|ref=C.4|accessdate=27 October 2014}}</ref> An example of this theological precept is demonstrated in the ''[[1983 Code of Canon Law|Code of Canon Law]]'' in canon 916, which states: "A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible."<ref>{{cite book|title=Code of Canon Law|edition=1984|location=Canon 916}}</ref>

In the case of imminent death, in which sacramental confession may not be possible, an act of perfect contrition is held to remove the guilt and eternal punishment due to [[mortal sin]].<ref name=Penance/>

==== Imperfect contrition ====
{{Wikisource1911Enc|Attrition}}

In contrast to perfect contrition, imperfect contrition (also known as ''attrition'') is defined as a desire not to [[sin]] for a reason other than love of [[God]].<ref name="CCC 2012" />{{rp|1492}} Catholic teaching holds that imperfect contrition does not produce [[Justification (theology)|justification]], but does dispose the soul to receive [[Divine grace|grace]] in the sacrament of penance.<ref name="CCC 2012" />{{rp|1453}} Catholic theologians generally hold that a person who receives a sacrament while unaware of a mortal sin receives justification if they have imperfect contrition.<ref name="Hanna 1907"/>

The [[Council of Trent]] (1545–1563) held that while imperfect contrition is motivated by reasons such as "the consideration of the turpitude of sin or from the fear of [[Hell]] and punishment", it also is a gift from God. "If any man assert that attrition ... is not a true and a profitable sorrow; that it does not prepare the soul for grace, but that it makes a man a hypocrite, yea, even a greater sinner, let him be [[Anathema]]."<ref name="Hanna 1907"/>

Scriptures cited in support of imperfect contrition include: 
* [https://biblegateway.com/passage/?search=proverbs+13%3A13&version=DRA Proverbs 13:13]
* [https://www.biblegateway.com/passage/?search=Proverbs%2014:26-27&version=DRA Proverbs 14:26–27]
* [https://www.biblegateway.com/passage/?search=Proverbs+19%3A23&version=DRA Proverbs 19:23]
* [https://www.biblegateway.com/passage/?search=Matthew+10%3A28&version=DRA Matthew 10:28]
* [https://www.biblegateway.com/passage/?search=Philippians+2%3A12&version=DRA Philippians 2:12], in which Paul exhorts Christians to work out "our salvation in fear and trembling". 
* Psalm 111: 10, "The fear of the Lord is the beginning of wisdom." 

===== Criticism of imperfect contrition =====
In his 1537 ''[[Apology of the Augsburg Confession]]'', [[Philipp Melanchthon]] argued against the concept of imperfect contrition on the basis that it leaves the penitent person uncertain:<ref>''Apology of the Augsburg Confession'', [http://bookofconcord.org/defense_10_repentance.php#para9 Article XII (V): Of Repentance.]</ref>
{{blockquote|When, however, will a terrified conscience, especially in those serious, true, and great terrors which are described in the psalms and the prophets, and which those certainly taste who are truly converted, be able to decide whether it fears God for His own sake, or is fleeing from eternal punishments?}}

In his 1537 ''[[Smalcald Articles]]'', Martin Luther argued against the Catholic doctrine of imperfect contrition, arguing that "such contrition was certainly mere hypocrisy, and did not mortify the lust for sins; for they had to grieve, while they would rather have continued to sin, if it had been free to them." Instead he argued that "repentance is not piecemeal," and "In like manner confession, too, cannot be false, uncertain, or piecemeal."<ref>''Smalcald Articles'', [http://bookofconcord.org/smalcald.php#part3.3.10 Part III, Article III. Of Repentance],</ref>

=== Qualities ===
In accord with Catholic tradition, contrition, whether perfect or imperfect, must be interior, supernatural, universal, and sovereign.<ref name="Hanna 1907"/>

==== Interior ====
Contrition must be real and sincere sorrow of heart.<ref name="Hanna 1908"/>

==== Supernatural ====
In accordance with Catholic teaching contrition ought to be prompted by God's grace and aroused by motives which spring from faith, as opposed to merely natural motives, such as loss of [[honour]], fortune, and the like (Chemnitz, Exam. Concil. Trid., Pt. II, De Poenit.). In the Old Testament it is God who gives a "new heart" and who puts a "new spirit" into the children of Israel (Ezech. 36:25–29); and for a clean heart the Psalmist prays in the Miserere (Ps. 51, 11 sqq.). Peter told those to whom he preached in the first days after [[Pentecost]] that God the Father had raised up Christ "to give repentance to Israel" (Acts, v, 30 sq.). [[Paul of Tarsus|Paul]], in advising [[Saint Timothy|Timothy]], insists on dealing gently and kindly with those who resist the truth, "if peradventure God may give them full repentance" ([[Second Epistle to Timothy|2 Timothy]], 2:24–25). In the days of the [[Pelagian]] heresy [[Augustine of Hippo|Augustine]] insisted on the supernaturalness of contrition, when he writes, "That we turn away from God is our doing, and this is the bad will; but to turn back to God we are unable unless He arouse and help us, and this is the good will." Some of the [[Scholasticism|Scholastic]] doctors, notably [[John Duns Scotus|Scotus]], [[Cajetan]], and after them [[Francisco Suárez|Suarez]] (De Poenit., Disp. iii, sect. vi), asked speculatively whether man if left to himself could elicit a true act of contrition, but no theologian ever taught that what makes for forgiveness of sin in the present economy of God could be inspired by merely natural motives. On the contrary, all the doctors have insisted on the absolute necessity of grace for contrition that disposes to forgiveness (Bonaventure, In Lib. Sent. IV, dist. xiv, Part I, art. II, Q. iii; also dist. xvii, Part I, art. I, Q. iii; cf.  Thomas, In Lib. Sent. IV). In keeping with this teaching of the Scriptures and the doctors, the Council of Trent defined; "If anyone say that without the inspiration of the [[Holy Spirit]] and without His aid a man can repent in the way that is necessary for obtaining the grace of justification, let him be [[anathema]]."

==== Universal ====
True contrition must extend to, at the very least, all mortal sins committed, and not just a select convenient few.<ref name="Luche 1898"/> This doctrine is intimately bound up with the Catholic teaching concerning grace and repentance. There is no forgiveness without sorrow of soul, and forgiveness is always accompanied by God's grace; grace cannot coexist with sin; and, as a consequence, one sin cannot be forgiven while another remains for which there is no repentance.

The prophet Joel urged men to turn to God with their whole heart (Joel 2:12–19). and Christ tells the doctor of the law that we must love God with our whole mind, our whole strength (Luke 10:27). Ezekiel insists that a man must "turn from his evil ways" if he wish to live (Ezekiel 33:11).

The Scholastics inquired into this question when they asked whether or not there must be a special act of contrition for every serious sin, and whether, in order to be forgiven, one must remember at the moment all grievous transgressions. To both questions they answered in the negative, judging that an act of [[sorrow (emotion)|sorrow]] which implicitly included all one's sins would be sufficient.

==== Sovereign ====
According to Mark 8:35–37, Jesus admonished his disciples: "For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. For what will it profit them to gain the whole world and forfeit their life? Indeed, what can they give in return for their life?" Contrition for sin must take precedence over temporal concerns. When the envoys of the Empress [[Aelia Eudoxia|Eudoxia]] threatened [[John Chrysostom]], he responded, "Go tell the princess that Chrysostom fears only one thing, and that is sin."<ref name="Luche 1898"/>

=== Sacrament of Penance ===
{{See also|Sacrament of Penance and Reconciliation}}

Contrition is not only a moral virtue, but the Council of Trent defined that it is a "part", and even more, quasi materia, in the Sacrament of Penance. "The (quasi) matter of this sacrament consists of the acts of the penitent himself, namely, contrition, confession, and satisfaction. These, inasmuch as they are by God's institution required in the penitent for the integrity of the sacrament and for the full and perfect remission of sin, are for this reason called parts of penance." In consequence of this decree of Trent theologians teach that sorrow for sin must be in some sense sacramental. [[La Croix (newspaper)|La Croix]] went so far as to say that sorrow must be aroused with a view of going to confession, but this seems to be asking too much; most theologians think with Schieler-Heuser (Theory and Practice of Confession, p. 113) that it is sufficient if the sorrow coexist in any way with the confession and is referred to it. Hence the precept of the Roman [[Ritual]], "After the confessor has heard the confession he should try by earnest exhortation to move the penitent to contrition" (Schieler-Heuser, op. cit., p.&nbsp;111 sqq.). For repentance is essential for the effectiveness of this sacrament, as the ''Catechism of the Catholic Church'' explains:
<blockquote> Jesus' call to conversion and penance ... does not aim first at outward works ... but at the conversion of the heart, interior conversion (1430). Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, ... the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace (1431).</blockquote>

For Catholics, where there is mortal sin, use of the [[Contrition#Sacrament of Penance|Sacrament of Reconciliation]] must follow.<ref>{{Cite web|title=Joseph Martos on ''The History of Penance and Reconciliation''.|url=http://johnwijngaardsmoodle.org/pluginfile.php/2040/mod_page/content/12/Audio_Lectures/Sacraments_in_History_09.mp3|access-date=2020-09-22|archive-date=2019-12-20|archive-url=https://web.archive.org/web/20191220134012/http://johnwijngaardsmoodle.org/pluginfile.php/2040/mod_page/content/12/Audio_Lectures/Sacraments_in_History_09.mp3|url-status=dead}}</ref>

==== Perfect contrition without the Sacrament of Penance ====

Early Church Fathers, including [[Clement of Rome]], [[Hermas (freedman)|Hermas]], and [[Chrysostom]], held that sorrow was effective for the remission of sins.<ref>([[First Epistle of Clement|Clement]] in P.G., I, 341 sqq.; and Hermas in P.G., II, 894 sqq.; Chrysostom in P.G., XLIX, 285 sqq.)</ref> Similarly, [[Scholastics]] such as [[Peter Lombard]], [[Thomas Aquinas]], and [[Bonaventure]] taught that perfect contrition, with the desire of receiving the Sacrament of Penance, restored a sinner to grace at once.<ref>(Peter Lombard in P.L., CXCII, 885; St. Thomas, In Lib. Sent. IV, ibid.; St. Bonaventure, In Lib. Sent. IV, ibid.)</ref> Later theologians came to emphasize the desire for the sacrament of penance over the sorrow itself, with the Council of Trent declaring that "though contrition may sometimes be made perfect by [[Charity (virtue)|charity]] and may reconcile men to God before the actual reception of this [[sacrament]], still the reconciliation is not to be ascribed to the contrition apart from the desire for the sacrament which it includes."

In Catholic theology, perfect contrition is held to forgive sins due to its connection with love. [[Bede]] writes: "What is love but fire; what is sin but rust? Hence it is said, many sins are forgiven her because she hath loved much, as though to say, she hath burned away entirely the rust of sin, because she is inflamed with the fire of love."<ref>(P.L., XCII, 425)</ref> Accordingly, [[Gregory XIII]] condemned [[Michel Baius|Baius]]'s proposition 32, which asserted "that charity which is the fullness of the law is not always conjoined with forgiveness of sins".

Catholic theologians argue that it was possible to recover grace after sinning under the [[Old Covenant]], citing Ezech. 33:11 ("As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live.") They reason that the coming of Christ and the institution of the sacrament of penance could not have increased the difficulty of obtaining forgiveness. Therefore, equating this turning to God with perfect contrition, they conclude that the same method must still be effective.

A number of Catholic theologians have discussed what forms of love are sufficient to obtain justification. The general consensus is that pure, or disinterested love ({{lang|la|(amor benevolentiæ, amor amicitiæ}}) is effective, and purely selfish love ({{lang|la|amor concupiscentia}}) is not. There is not a general consensus on what motives can constitute perfect love. Some theologians hold that perfect love requires loving God for his great goodness alone; others argue that the love of gratitude ({{lang|la|amor gratitudinis}}) suffices.<ref>[[Hurter]], ''Theol. Dog.'', Thesis ccxlv, Scholion iii, no 3; [[Schieler-Heuser]], op. cit., pp.&nbsp;77 sq.</ref>

=== Obligation of eliciting the act of contrition ===
In the very nature of things the sinner must repent before being reconciled with God (Sess. XIV, ch. iv, de Contritione, Fuit quovis tempore, etc.). Therefore, whoever falls into grievous sin must either make an act of perfect contrition or supplement the imperfect contrition by receiving the Sacrament of Penance; otherwise reconciliation with God is impossible. This obligation urges under pain of sin when there is danger of death. In danger of death, therefore, if a priest be not at hand to administer the sacrament, the sinner must make an effort to elicit an act of perfect contrition. The obligation of perfect contrition is also urgent whensoever one has to exercise some act for which a state of grace is necessary and the Sacrament of Penance is not accessible. Theologians have questions how long a person may remain in the state of sin, without making an effort to elicit an act of perfect contrition. They seem agreed that such neglect must have extended over considerable time, but what constitutes a considerable time they find it hard to determine (Schieler-Hauser, op. cit., pp.&nbsp;83 sqq.). Probably the rule of [[St. Alphonsus Liguori]] will aid the solution: "The duty of making an act of contrition is urgent when one is obliged to make an act of love" (Sabetti, ''Theologia Moralis: de necess. contritionis'', no. 731; [[Ballerine]], ''Opus Morale: de contritione'').