Summa Theologica Suppl, q. 1: Of the Parts of Penance, in Particular, and First of Contrition
Article 2. Whether contrition is an act of virtue?
Objection 1It would seem that contrition is not an act of virtue. For passions are not acts of virtue, since "they bring us neither praise nor blame" (Ethic. ii, 5). But sorrow is a passion. As therefore contrition is sorrow, it seems that it is not an act of virtue.
Objection 2Further, as contrition is so called from its being a crushing, so is attrition. Now all agree in saying that attrition is not an act of virtue. Neither, therefore, is contrition an act of virtue.
On the contraryNothing but an act of virtue is meritorious. But contrition is a meritorious act. Therefore it is an act of virtue.
I answer thatContrition as to the literal signification of the word, does not denote an act of virtue, but a corporeal passion. But the question in point does not refer to contrition in this sense, but to that which the word is employed to signify by way of metaphor. For just as the inflation of one's own will unto wrong-doing implies, in itself, a generic evil, so the utter undoing and crushing of that same will implies something generically good, for this is to detest one's own will whereby sin was committed. Wherefore contrition, which signifies this, implies rectitude of the will; and so it is the act of that virtue to which it belongs to detest and destroy past sins, the act, to wit, of penance, as is evident from what was said above (Sent. iv, D, 14, Q[1], A[1]; TP, Q[85], AA[2],3).
Reply to Objection 1Contrition includes a twofold sorrow for sin. One is in the sensitive part, and is a passion. This does not belong essentially to contrition as an act of virtue, but is rather its effect. For just as the virtue of penance inflicts outward punishment on the body, in order to compensate for the offense done to God through the instrumentality of the bodily members, so does it inflict on the concupiscible part of the soul a punishment, viz. the aforesaid sorrow, because the concupiscible also co-operated in the sinful deeds. Nevertheless this sorrow may belong to contrition taken as part of the sacrament, since the nature of a sacrament is such that it consists not only of internal but also of external acts and sensible things. The other sorrow is in the will, and is nothing else save displeasure for some evil, for the emotions of the will are named after the passions, as stated above (Sent. iii, D, 26, Q[1], A[5]; FS, Q[22], A[3], ad 3). Accordingly, contrition is essentially a kind of sorrow, and is an act of the virtue of penance.
Reply to Objection 2Attrition denotes approach to perfect contrition, wherefore in corporeal matters, things are said to be attrite, when they are worn away to a certain extent, but not altogether crushed to pieces; while they are said to be contrite, when all the parts are crushed [tritae] minutely. Wherefore, in spiritual matters, attrition signifies a certain but not a perfect displeasure for sins committed, whereas contrition denotes perfect displeasure.
Article 3. Whether attrition can become contrition?
Objection 1It would seem that attrition can become contrition. For contrition differs from attrition, as living from dead. Now dead faith becomes living. Therefore attrition can become contrition.
Objection 2Further, matter receives perfection when privation is removed. Now sorrow is to grace, as matter to form, because grace quickens sorrow. Therefore the sorrow that was previously lifeless, while guilt remained, receives perfection through being quickened by grace: and so the same conclusion follows as above.
On the contraryThings which are caused by principles altogether diverse cannot be changed, one into the other. Now the principle of attrition is servile fear, while filial fear is the cause of contrition. Therefore attrition cannot become contrition.
I answer thatThere are two opinions on this question: for some say that attrition may become contrition, even as lifeless faith becomes living faith. But, seemingly, this is impossible; since, although the habit of lifeless faith becomes living, yet never does an act of lifeless faith become an act of living faith, because the lifeless act passes away and remains no more, as soon as charity comes. Now attrition and contrition do not denote a habit, but an act only: and those habits of infused virtue which regard the will cannot be lifeless, since they result from charity, as stated above (Sent. iii, D, 27, Q[2], A[4]; FS, Q[65], A[4]). Wherefore until grace be infused, there is no habit by which afterwards the act of contrition may be elicited; so that attrition can nowise become contrition: and this is the other opinion.
Reply to Objection 1There is no comparison between faith and contrition, as stated above.
Reply to Objection 2When the privation is removed from matter, the matter is quickened if it remains when the perfection comes. But the sorrow which was lifeless, does not remain when charity comes, wherefore it cannot be quickened.
It may also be replied that matter does not take its origin from the form essentially, as an act takes its origin from the habit which quickens it. Wherefore nothing hinders matter being quickened anew by some form, whereby it was not quickened previously: whereas this cannot be said of an act, even as it is impossible for the identically same thing to arise from a cause wherefrom it did not arise before, since a thing is brought into being but once.