Catechism of the Council of Trent: Penance or Confession
Effects of the Sacrament of Penance
Nothing will prove of greater advantage to the faithful, nothing will be found to conduce more to a willing reception of the Sacrament of Penance, than for pastors to explain frequently the great advantage to be derived therefrom. They will then see that of Penance it is truly said that its roots are bitter, but its fruit sweet indeed.
First of all, then, the great efficacy of Penance consists in this, that it restores us to the grace of God, and unites us to Him in the closest friendship.
In pious souls who approach this Sacrament with devotion, profound peace and tranquillity of conscience, together with ineffable joy of soul, accompany this reconciliation. For there is no sin, however great or horrible, which cannot be effaced by the Sacrament of Penance, and that not merely once, but over and over again. On this point God Himself thus speaks through the Prophet: If the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die, and I will not remember all his iniquities that he hath done. And St. John says: If we confess our sins; he is faithful and just, to forgive us our sins; and a little later, he adds: If any man sin—he excepts no sin whatever—we have an advocate with the Father, Jesus Christ, the just; for he is the propitiation for our sins; and not for ours only, but for the sins of the whole world.
When we read in Scripture that certain persons did not obtain pardon from God, even though they earnestly implored it, we know that this was due to the fact that they had not a true and heartfelt sorrow for their sins. Thus when we find in Sacred Scripture and in the writings of the Fathers passages which seem to assert that certain sins are irremissible, we must understand the meaning to be that it is very difficult to obtain pardon for them. A disease is sometimes called incurable, because the patient is so disposed as to loathe the medicines that could afford him relief. In the same way certain sins are not remitted or pardoned because the sinner rejects the grace of God, the only medicine for salvation. It is in this sense that St. Augustine wrote: When a man who, through the grace of Jesus Christ, has once arrived at a knowledge of God, wounds fraternal charity, and, driven by the fury of envy, lifts up his head against grace, the enormity of his sin is so great that, though compelled by a guilty conscience to acknowledge and confess his fault, he finds himself unable to submit to the humiliation of imploring pardon.
The Necessity of the Sacrament of Penance
Returning now to the Sacrament, it is so much the special province of Penance to remit sins that it is impossible to obtain or even to hope for remission of sins by any other means; for it is written: Unless you do penance, you shall all likewise perish. These words were said by our Lord in reference to grievous and mortal sins, although at the same time lighter sins, which are called venial, also require some sort of penance. St. Augustine observes that the kind of penance which is daily performed in the Church for venial sins, would be absolutely useless, if venial sin could be remitted without penance.
The Three Integral Parts of Penance
But as it is not enough to speak in general terms when treating of practical matters, the pastors should take care to explain, one by one, those things from which the faithful can understand the meaning of true and salutary Penance.
Their Existence
Now it is peculiar to this Sacrament that besides matter and form, which it has in common with all the other Sacraments, it has also, as we have said, those parts which constitute Penance, so to say, whole and entire; namely, contrition, confession and satisfaction. On these St. Chrysostom thus speaks: Penance enables the sinner to bear all willingly in his heart is contrition; on his lips confession; in his actions entire humility or salutary satisfaction.
Their Nature
These three parts belong to that class of parts which are necessary to constitute a whole. The human body is composed of many members—hands, feet, eyes and the various other parts; the want of any one of which makes the body be justly considered imperfect, while if none of them is missing, the body is regarded as perfect. In the same way, Penance is composed of these three parts in such a way that though contrition and confession, which justify man, are alone required to constitute its essence, yet, unless accompanied by its third part, satisfaction, it necessarily remains short of its absolute perfection.
These three parts, then, are so intimately connected with one another, that contrition includes the intention and resolution of confessing and making satisfaction; contrition and the resolution of making satisfaction imply confession; while the other two precede satisfaction.
Necessity Of These Integral Parts
The reason why these are the integral parts may be thus explained. Sins against God are committed by thought, by word and by deed. It is, then, but reasonable, that in recurring to the power of the keys we should endeavour to appease God's wrath, and obtain pardon for our sins by means of the very same things which we employed to offend His sovereignty.
A further reason by way of confirmation can also be assigned. Penance is a sort of compensation for sin, springing from the free will of the delinquent, and is appointed by God, against whom the offence has been committed. Hence, on the one hand, there is required the willingness to make compensation, in which willingness contrition chiefly consists; while, on the other hand, the penitent must submit himself to the judgment of the priest, who holds God's place, in order to enable him to award a punishment proportioned to the gravity of the sin committed. Hence the reason for and the necessity of confession and satisfaction are easily inferred.
The First Part of Penance
Contrition
As the faithful require instruction on the nature and efficacy of the parts of Penance, we must begin with contrition. This subject demands careful explanation; for as often as we call to mind our past transgressions, or offend God anew, so often should our hearts be pierced with contrition.
The Meaning Of Contrition
By the Fathers of the Council of Trent, contrition is defined: A sorrow and detestation for sin committed, with a purpose of sinning no more; and a little further on the Council, speaking of the motion of the will to contrition, adds: If joined with a confidence in the mercy of God and an earnest desire of performing whatever is necessary to the proper reception of the Sacrament, it thus prepares us for the remission of sin.
Contrition Is A Detestation Of Sin
From this definition, therefore, the faithful will perceive that the efficacy of contrition does not simply consist in ceasing to sin, or in resolving to begin, or having actually begun a new life; it supposes first of all a hatred of one's ill-spent life and a desire of atoning for past transgressions.
This is especially confirmed by those cries of the holy Fathers, which we so frequently meet with in Holy Scripture. I have laboured in my groaning, says David; every night I will wash my bed; and again, The Lord hath heard the voice of my weeping. I will recount to thee all my years, says another, in the bitterness of my soul. These and many like expressions were called forth by an intense hatred and a lively detestation of past transgressions.
Contrition Produces Sorrow
But although contrition is defined as sorrow, the faithful are not thence to conclude that this sorrow consists in sensible feeling; for contrition is an act of the will, and, as St. Augustine observes, grief is not penance but the accompaniment of penance. By sorrow the Fathers understood a hatred and detestation of sin; in the first place, because the Sacred Scriptures frequently use the word in this sense. How long, says David, shall I take counsels in my soul, sorrow in my heart all the day. And secondly, because from contrition arises sorrow in the inferior part of the soul which is called the seat of concupiscence.
With propriety, therefore, is contrition defined a sorrow, because it produces sorrow; hence penitents, in order to express it, used to change their garments. Our Lord alludes to this custom when He says: Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes.
Names Of Sorrow For Sin
To signify the intensity of this sorrow the name contrition has rightly been given to the detestation of sin of which we speak. The word means the breaking of an object into small parts by means of a stone or some harder substance; and here it is used metaphorically, to signify that our hearts, hardened by pride, are beaten and broken by penance. Hence no other sorrow, not even that which is felt for the death of parents, or children, or for any other calamity, is called contrition. The word is exclusively employed to express the sorrow with which we are overwhelmed by the forfeiture of the grace of God and of our own innocence.
Contrition, however, is often designated by other names. Sometimes it is called contrition of heart, because the word heart is frequently used in Scripture to express the will. As the movement of the body originates in the heart, so the will is the faculty which governs and controls the other powers of the soul.
By the holy Fathers it is also called compunction of heart, and hence they preferred to entitle their works on contrition treatises On Compunction of Heart; for as ulcers are lanced with a knife in order to allow the escape of the poisonous matter accumulated within, so the heart, as it were, is pierced with the lance of contrition, to enable it to emit the deadly poison of sin.
Hence, contrition is called by the Prophet Joel, a rending of the heart. Be converted to me, he says, with all your hearts in fasting, in weeping, in mourning, and rend your hearts.