Catechism of the Council of Trent: Penance or Confession
Qualities of Sorrow for Sin
It Should Be Supreme
That sorrow for sins committed should be so profound and supreme that no greater sorrow could be thought of will easily appear from the considerations that follow.
Perfect contrition is an act of charity, emanating from what is called filial fear; hence it is clear that the measure of contrition and of charity should be the same. Since, therefore, the charity which we cherish towards God, is the most perfect love, it follows that contrition should be the keenest sorrow of the soul. God is to be loved above all things, and whatever separates us from God is therefore to be hated above all things. It is also worthy of note that to charity and contrition the language of Scripture assigns the same extent. Of charity it is said: Thou shalt love the Lord thy God with thy whole heart. Of contrition the Lord says through the Prophet: Be converted with your whole heart.
Secondly, it is true that of all objects which deserve our love, God is the supreme good, and it is not less true that of all objects which deserve our execration sin is the supreme evil. The same reason, then, which prompts us to confess that God is to be loved above all things, obliges us also of necessity to acknowledge that sin is to be hated above all things. That God is to be loved above all things, so that we should be prepared to sacrifice our lives rather than offend Him, these words of the Lord clearly declare: He that loveth father or mother more than me, is not worthy of me; He that will save his life shall lose it.
Further, it should be noted that since, as St. Bernard says, there is no limit or measure to charity, or to use his own words, as the measure of loving God is to love Him without measure, there should be no limit to the hatred of sin.
Sorrow For Sin Should Be Intense
Besides, our contrition should be not only the greatest, but also the most intense, and so perfect that it excludes all apathy and indifference; for it is written in Deuteronomy: When thou shalt seek the Lord thy God, thou shalt find him: yet so if thou seek him with all thy heart, and all the affliction of thy soul, and in Jeremias: Thou shalt seek me and shalt find me, when thou shalt seek me unto all thy heart; and I will be found by thee, saith the Lord.
If, however, our contrition be not perfect, it may nevertheless be true and efficacious. For as things which fall under the senses frequently touch the heart more sensibly than things purely spiritual, it sometimes happens that persons feel more intense sorrow for the death of their children than for the grievousness of their sins.
Our contrition may also be true and efficacious, although unaccompanied by tears. Penitential tears, however, are much to be desired and commended. On this subject St. Augustine has well said: The spirit of Christian charity lives not within you, if you lament the body from which the soul has departed, but lament not the soul from which God has departed. To the same effect are the words of the Redeemer above cited: 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 since done penance, in sackcloth and ashes. To establish this truth it will suffice to recall the well-known examples of the Ninivites, of David, of the woman who was a sinner, and of the Prince of the Apostles, all of whom obtained the pardon of their sins when they implored the mercy of God with abundant tears.
Sorrow For Sin Should Be Universal
The faithful should be earnestly exhorted and admonished to strive to extend their contrition to each mortal sin. For it is thus that Ezechias describes contrition: I will recount to thee all my years in the bitterness of my soul. To recount all our years is to examine our sins one by one in order to have sorrow for them from our hearts. In Ezechiel also we read: If the wicked do penance for all his sins, he shall live. In this sense St. Augustine says: Let the sinner consider the quality of his sins, as to time, place, variety and person.
In this matter, however, the faithful should not despair of the infinite goodness and mercy of God. For since God is most desirous of our salvation, He will not delay to pardon us. With a father's fondness, He embraces the sinner the moment he enters into himself, turns to the Lord, and, having detested all his sins, resolves that later on, as far as he is able, he will call them singly to mind and detest them. The Almighty Himself, by the mouth of His Prophet, commands us to hope, when He says: The wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness.
Conditions Required for Contrition
From what has been said we may gather the chief requisites of true contrition. In these the faithful are to be accurately instructed, that each may know the means of attaining, and may have a fixed standard by which to determine, how far he may be removed from the perfection of this virtue.
Detestation Of Sin
We must, then, in the first place, detest and deplore all our sins. If our sorrow and detestation extend only to some sins, our repentance is not salutary, but feigned and false. Whosoever shall keep the whole law, says St. James, but offend in one point, is become guilty of all.
Intention Of Confession And Satisfaction
In the next place, our contrition must be accompanied with a desire of confessing and satisfying for our sins. Concerning these dispositions we shall treat in their proper place.
Purpose Of Amendment
Thirdly, the penitent must form a fixed and firm purpose of amendment of life. This the Prophet clearly teaches in the following words: 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: I will not remember all his iniquities which he hath done. And a little after: When the wicked turneth himself away from his wickedness which he hath wrought, and doth judgment and justice, he shall save his soul alive. Still further on he adds: Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. Cast away from you all your transgressions, by which you have transgressed, and make yourselves a new heart and a new spirit. To the woman taken in adultery Christ our Lord commanded the same thing: Go thy way, and sin no more; and also to the lame man whom He cured at the pool of Bethsaida: Behold, thou art made whole, sin no more.
Reasons For These Conditions
That a sorrow for sin and a firm purpose of avoiding sin for the future are two conditions indispensable to contrition nature and reason clearly show. He who would be reconciled to a friend whom he has wronged must regret to have injured and offended him, and his future conduct must be such as to avoid offending in anything against friendship.
Furthermore, these are conditions to which man is bound to yield obedience; for the law to which man is subject, be it natural, divine, or human, he is bound to obey. If, therefore, by force or fraud, the penitent has taken anything from his neighbour, he is bound to restitution. Likewise if, by word or deed he has injured his neighbour's honour or reputation, he is under an obligation of repairing the injury by procuring him some advantage or rendering him some service. Well known to all is the maxim of St. Augustine: The sin is not forgiven unless what has been taken away is restored.
Forgiveness Of Injuries
Again, not less necessary for contrition than the other chief conditions is a care that it be accompanied by entire forgiveness of the injuries which we may have received from others. This our Lord and Saviour admonishes when He declares: If you will forgive men their offences, your heavenly Father will forgive you also your offences, but if you will not forgive men, neither will your Father forgive you your offences.
These are the conditions which the faithful should observe as regards contrition. There are other dispositions which, although not essential to true and salutary penance, contribute to render contrition more perfect and complete in its kind, and which pastors will readily discover.
The Effects of Contrition
Simply to make known those things which pertain to salvation should not be deemed a full discharge of the duty of pastors; their zeal and industry should be exerted to persuade the people to adopt these truths as their rule of conduct and as the governing principle of their actions. Hence it will be highly useful often to explain the power and utility of contrition.
For whereas most other pious practices, such as alms, fasting, prayer and similar holy and commendable works, are sometimes rejected by God on account of the faults of those who perform them, contrition can never be other than pleasing and acceptable to Him. A contrite and humble heart, O God, exclaims the Prophet, thou wilt not despise.
Nay more, the same Prophet declares elsewhere that, as soon as we have conceived this contrition in our hearts, our sins are forgiven by God: I said, I will confess my injustice to the Lord, and thou hast forgiven the wickedness of my sin. Of this truth we have a figure in the ten lepers, who, when sent by our Lord to the priests, were cured of their leprosy before they had reached them; which gives us to understand that such is the efficacy of true contrition, of which we have spoken above, that through it we obtain from the Lord the immediate pardon of all sins.