CONTRITION
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CONTRITION
the future". The word contrition itself in a moral
sense is not of frequent occurrence in Scripture (cf.
Ps. 1, 19). Etymologically it implies a breaking of
something that has become hardened. St. Thomas
Aquinas in his Commentary on the Master of the Sen-
tences 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 con-
tmuity and solidity in his mind, the act which obtains
forgiveness is termed by a figure of speech 'contri-
tion'" (In Lib. Sent. IV, dist. xvii; cf. Supplem.
III, Q. i, a. 1). This sorrow of soul is not merely speculative sorrow for wrong done, remorse of con- science, 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 re- solve 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 in P. L., XXXVII, 1901, 1902; Chrj'sostom, P. G., XLVII, 409, 410). Augustine includes both when writing: "Compunctus corde non solet dici nisi stimulis peccatorum in dolore poenitendi" (P. L., Vol. VI of Augustine, col. 1440). Nearly all the medieval. theologians hold that contri- tion is based principally on the detestation of sin. This detestation presupposes a knowledge of the hein- ousness of .sin, and this knowledge begets sorrow and pain of soul. " As sin is committed by the consent, so it is blotted out by the dissent of the rational will; hence contrition is essentially sorrow. But it should be noted that sorrow has a twofold signification — dis- sent of the will and the consequent feeling; the former is of the essence of contrition, the latter is its effect" (Bonaventure, In Lib. Sent. IV, dist. xvi, Pt. I, art. 1). [See also St. Thomas Aquinas, Comment, in Lib. Sent. IV; Billuart (De Sac. Poenit., Diss, iv, art. 1) seems to hold the opposite opinion.]
Necessity of Contrition. — Until the time of the Reformation no theologian ever thought of denying the necessity of contrition for the forgiveness of sin. But with the coming of Luther and his doctrine of justifi- cation by faith alone the absolute necessity of contri- tion was excluded as by a natural consequence. Leo X in the famous Bull "Exsurge" [Denzinger, no. 751 (6.35)] condemned the following Lutheran position: "By no means believe that you are forgiven on ac- count of your contrition, but because of Christ's words, 'Whatsoever thou shalt loose', etc. On this account I say, that if you receive the priest's absolu- tion, believe firmly that you are absolved, and truly absolved you will "be, let the contrition be as it may." Luther could not deny that in every true conversion there was grief of soul, but he asserted that this was the result of the grace of God poured into the soul at the time of justification, etc. (For this discussion see Vacant, Diet, de th^ol. cath., s. v. Contrition.) Catho- lic writers have always taught the necessity of contri- tion for the forgiveness of sin, and they have insisted that such necessity arises (a) from the very nature of repentance as well as (b) from the positive command of God. (a) They point out that the sentence of Christ in Luke, xiii, 5, is final: "Except you do pen- ance", etc., and from the Fathers they cite passages such as the following from Cyprian, "De Lajisis", no.
- j2
- " Do penance in full, give proof of the sorrow that
comes from a grieving and lamenting soul . . . they who do away with repentance for sm, close the door to satisfaction." The Scholastic doctors laid down the 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. I, 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, mindf\il of the tradition of the ages, defined (Se.sg, XIV cii. iv de Contritione) that
"contrition has always been necessary for obtaining
forgiveness of sin", (b) The positive command of
God is also clear in the premises. The Baptist sound-
ed the note of preparation for the coming of the Mes-
sias: "Make straight his paths"; and, as a conse-
quence, "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 Apostles, in their first
sermons to the people, warn them to "do penance and
be baptized for the remission of their sins" (Acts, ii,
38). The Fathers followed up with like exhortation
(Clement in P. G., I, 341; Hermas in P. G., II, 894;
Tertullian in P. L., II).
Perfect and Imperfect Contrition. — Catholic teaching distinguishes a twofold hatred of sin; one, perfect contrition, springs from the love of God Who has been grievously offended; the other, imperfect contrition, arises principally from some other mo- tives, such as loss of heaven, fear of hell, the heinous- ness of sin, etc. (Council of Trent, Sess. XIV, ch. iv de Contritione). For the doctrine of imperfect contri- tion see Attrition.
Qo.\LiTiES. — In accord with Catholic tradition con- trition, whether it be perfect or imperfect, must be at once (a) interior, (b) supernatural, (c) universal, and (d) sovereign.
(a) Interior. — Contrition must be real and sincere sorrow of heart, and not merely an external manifes- tation of repentance. The Old-Testament Prophets laid particular stress on the necessity of hearty repent- ance. The Psalmist says that God despises not the "contrite heart" (Ps. 1, 19), and the call to Israel was, "Be converted to me with all your heart . . . and rend your hearts, and not your garments" (Joel, ii, 12 sq.). Holy Job did penance in sackcloth and ashes because he reprehended himself in sorrow of soul (Job, xlii, 6). The contrition adjudged neces- sary by Christ and his Apostles was no mere formality, but the sincere expression of the sorrowing soul (Luke, XV, 11-32; Luke, xviii, 13); and the grief of the woman in the house of the Pharisee merited for- giveness because "she loved much". The exhorta- tions to penance found everj'where in the Fathers have no uncertain sound (Cyprian, De Lapsis, P. L., IV; Chrysostom, De compunctione, P. G., XLVII, 393 sqq.),andthe Scholastic doctors from Peter Lombard on insist on the same sincerity in repentance (Peter Lombard, Lib. Sent. IV, dist. xvi, no. 1).
(b) 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 ol honour, fortune, and the like (Chemnitz, Exam. Con- cil. Trid., Pt.II,De Pcenit.). In the Old Testament it is God who gives a "new heart" and who puts a "new spirit" into the children of Israel (Ezech., xxxvi: 25-29); and for a clean heart the Psalmist prays ii the Miserere (Ps. 1, 11 sqq.). St. Peter told those ti. whom he preached in the first days after Pentecos that God the Father had raised up Christ "to give re pentance to Israel" (Acts, v, 30 sq.). St. Paul in ad vising Timothy insists on dealing gently and kindl; with those who resist the truth, "if peradventure Goi may give them rejientance" (II Tim., ii, 24-25). Ii the days of the Pelagian heresy Augustine insists o> the supernaturalness of contrition, when he writo,'^ "That we turn away from God is our doing, and thi is the bad will ; but to turn back to God we are unabl unless He arouse antl help us, and this is the goo will." Some of the Scholastic doctors, notably Sec tus, C.ajetan, and after them Suarez (De Poenit., Disj iii, sect, vi), asked speculatively whether man left t himself could elicit a true act of contrition, but n theologian ever taught that repentance which mak( for forgiveness of sin in the present economy of Go could be inspired by merely natural motives. On tl
