Moral Theology Part 139

(b) It obliges soon (i.e., without any unreasonable delay), when there is no immediate necessity. It is not a new sin to put off repentance until tomorrow or next week in such a case; for the commandment of repentance, being affirmative, does not bind for each instant, but only for a reasonable time. But the common opinion is that a new sin is committed when repentance is delayed for a considerable time, since this exposes the sinner to further sins, impenitence, and d.a.m.nation.

Practically, it seems that those who comply with the church law of yearly confession commit no sin of unrepentance, though some consider it a mortal sin to delay repentance beyond a month.

2724. Accompaniments of Repentance as to Mortal Sin.--(a) When one mortal sin is forgiven, every other mortal sin is forgiven at the same time. For no one can be truly repentant unless he grieves over his separation from G.o.d, and this means that he grieves over each individual mortal sin. But, since venial sin does not separate from G.o.d, it is possible to be sorry for one venial sin without being sorry for another.

(b) When mortal sin is forgiven, the eternal punishment is also forgiven, for forgiveness makes man a friend of G.o.d and an heir to heaven. But the temporal punishment may remain due, as is proved by the examples of Adam (Gen., iii. 23; Wisd., x. 2), of Mary, the sister of Moses (Num., xii.), of Moses (Num., xx. 12), of David (II Kings, xii.

13, 14), and of others. G.o.d is not only a merciful Father, but also a just Ruler, and it is fitting that He should exact satisfaction even for sin forgiven. But if repentance is very perfect like that of Magdalen and St. Paul, even the temporal punishment is forgiven.

2725. The Fruits of Repentance.--(a) Every sin, no matter how grievous, is removed by repentance (Is., i. 18), and hence there is always room for forgiveness. For man is always able to repent and G.o.d is always ready to pardon the penitent (Joel, ii. 13). The unpardonable sin is refusal to repent of sin, if one continues in that refusal, but even impenitence is forgiven when laid aside (see 900).

(b) Sin once forgiven does not return, for G.o.d does not regret His gifts (Rom, xi. 29), and His pardon means that the guilt of a sin is destroyed and wiped out forever, But he who falls into the same sins after pardon increases his guilt by reason of his ingrat.i.tude.

(c) The repentant sinner recovers the infused virtues he lost by sin and also his former merits (Luke, XV. 22; Joel, ii. 25; Ezech., x.x.xiii.

12; Heb., vi. 10). Virginity of body and innocence of soul are not recovered as to their material elements (i.e., bodily integrity and freedom from all sin), but they are restored as to their formal part, which is the resolve to abstain from all venereal pleasure or to avoid all sin. It seems that former merits are also recovered, not necessarily in their entirety, but in a degree that corresponds with the greater or less excellence of repentance.

2726. Forgiveness of Sin through the Use of the Sacraments.--(a) Mortal sins are forgiven by the Sacraments in virtue of the rite itself (_ex opere operato_) and immediately; that is, the Sacraments either _per se_ or _per accidens_ (according as they are Sacraments of the Dead or Sacraments of the Living) produce in the soul first grace or justification, which is the opposite of mortal sin.

(b) Venial sins are forgiven by the Sacraments in virtue of the rite itself but not immediately; that is, the Sacraments produce directly either first or second grace, and indirectly through this grace they may awaken fervor, which is the opposite of venial sin. The sacramentals, on the contrary, remit venial sins, not in virtue of the rite itself but in virtue of the intercession of the Church attached to the rite (_ex opere operantis Ecclesi_); for the prayers of the Church are acceptable to G.o.d and can obtain from Him a grace of repentance that will remove venial sin.

2727. The Sacrament of Penance.--For those who lose grace after Baptism the Sacrament of Penance is necessary as a part of repentance and a means of forgiveness. This Sacrament may be defined as "a Sacrament of the New Law inst.i.tuted by Christ in the form of a judicial process, in which, through the absolution of the priest, sins committed after Baptism are forgiven to penitents who confess them with sorrow."

(a) The remote matter of this Sacrament is the personal sins committed after Baptism, for Baptism washes away all sins committed before its reception. Of this remote matter, some is necessary (i.e., sins that must be confessed), namely, post-baptismal mortal sins not yet declared or directly absolved in confession; some is free (i.e., sins that may, but need not be confessed), namely, post-baptismal mortal sins already forgiven in confession, and post-baptismal venial sins, whether already remitted or not (Canon 902). Imperfections which are not sins, or whose sinfulness is doubtful, are not sufficient matter for absolution; and if they alone are confessed, absolution may not be given, unless there is necessity, and then it may be granted conditionally (see 185, 186).

(b) The proximate matter of this Sacrament, according to the view commonly held, is the three acts of the penitent--contrition in the heart, confession in words, and satisfaction in work. Contrition must exist actually, but the other two acts in case of necessity need not exist actually, but are included implicitly in the act of contrition.

(c) The form of the Sacrament is contained in the words of absolution spoken by the priest. Certainly the words, "_Ego te absolvo a peccatis tuis_," are sufficient for validity. But lawfulness requires that one use the entire form and the other accompanying prayers as given in one's approved Ritual. In case of necessity, as in shipwreck or sudden danger of death, an abbreviated form is permitted. Absolution must be spoken or vocal, for the Church has never recognized absolution by signs or in writing. It must be given to one who is present, that is, one who is in the same place and not too far away to hear and be heard.

Those who are in different rooms that do not open on each other are not in the same place; those who are more than twenty feet apart are too far away for presence, according to the common opinion; but in great need a more liberal view may be followed, and even absolution by speaking tube or telephone may be resorted to.

(d) The subject of the Sacrament of Penance is every baptized person who has committed venial or mortal sin after Baptism. If there is doubt about the Baptism or about the sin, absolution may be given conditionally. Besides the conditions given for the Sacraments in general, the recipient of Penance must exercise the three acts of contrition, confession and satisfaction. The first is essential in every case, and the second when possible; and without the third the Sacrament is not integral or complete.

2728. Probabilism in Administration of the Sacrament.--In the administration and reception of the Sacrament of Penance it is lawful to follow opinions that are truly probable except in the following cases: (a) when the validity of the Sacrament is at stake (678), unless there is a case of emergency (679). Hence, as the law of material integrity pertains to the lawful, not to the valid use of Penance, one may use probable opinions in its regard (see 2740); (b) when the seal of the Sacrament is involved, lest confession become odious.

2729. Contrition.--The first act of the penitent is contrition. It is defined by the Council of Trent as a sorrow and hatred for sin committed, with a resolution of sinning no more and a desire of doing what is necessary for the proper reception of the Sacrament of Penance.

(a) Thus, it presupposes a hatred of personal past transgressions, for one grieves only about that which displeases one, and the acts of the will begin with likes and dislikes.

(b) It consists essentially in sorrow or affliction of spirit, for contrition, being the chief act of repentance, looks to reparation to G.o.d for the injury done Him, and it therefore punishes the sinner by sadness for his misdeeds.

(c) It includes as a property or consequence the resolution to avoid future sin and to do what G.o.d requires for forgiveness; for no one is sincerely sorry for the past unless this sorrow makes him decide not to repeat the offense, and makes him desire to fulfill the conditions that G.o.d lays down for reconciliation.

2730. The Two Kinds of Contrition.--(a) Perfect contrition is that which is caused by charity, or the love of benevolence or of friendship (1109, 1110) towards G.o.d. This love is had, whether the object of one's affection is the divine being or persons, the divine and infinite perfections, or a single attribute; for all of these are really G.o.d Himself. This contrition justifies the sinner at once, for it includes charity and the will (at least implicit) to do what G.o.d wishes, and G.o.d takes up His abode with those who love Him (John, xiv. 23). Perfect contrition is necessary, both as a means and as a divine precept, whenever the duty of repentance or of the Sacrament of Penance obliges with a like necessity, and there is no opportunity of receiving the Sacrament; for it is then the only way of recovering grace.

(b) Imperfect contrition, or attrition, is contrition caused by a supernatural motive inferior to that of charity, i.e., by a less perfect motive suggested by faith that leads one to grieve over sin committed, for example, the heinousness of sin in itself, its eternal punishment by G.o.d (i.e., the pain of loss or the pain of sense), or its temporal punishment by G.o.d in this life or in Purgatory. This contrition does not justify the sinner without the Sacrament, for it does not rectify or retract the disorder introduced by sin as far as lies within the sinner's power (that is, _ex opere operantis_). By his sin the sinner preferred the creature to G.o.d; by his attrition he does not go so far as to prefer G.o.d positively to every created good, else his contrition would be perfect. But attrition suffices for justification of the sinner with the Sacrament of Penance, for it includes the essentials of contrition in general, and thus removes the impediments to the activity of the Sacrament (that is, the production of grace _ex opere operato_). The same holds good also of the sufficient disposition for Baptism, and more probably of that for the Sacraments of the Living received in good faith by one who is not in grace.

2731. Is Attrition Based Solely on Fear of Punishment Laudable?--(a) Fear of the world is sinful, because it offends G.o.d to escape evil (1044); slavish fear of G.o.d is sinful also, because it makes self the last end, avoiding sin solely because of the harm it will bring on self (1053). Sorrow for sin caused by slavish fear is not attrition, and is not laudable.

(b) Servile fear of G.o.d in itself is good and supernatural (1050), and the sorrow for sin or attrition based on such fear is also good; and if it includes a resolution of amendment, it suffices for justification with the Sacraments. The end (i.e., to escape punishment) is good (Matt., x. 28); the means (i.e., sorrow for sin) is good; and the use of the means for the end is good, for desertion of sin is the way to escape unhappiness (Luke, iii. 7, 8). Nor is it wrong to make a n.o.bler good (such as avoidance of sin) a means to a lesser good (such as escape from punishment) when the lesser good is not made the last end, but only the immediate end, of the greater good. Thus, when we pray for temporal goods, we make a spiritual thing a means to a material end, but the Last End of the prayer is G.o.d Himself. Servile fear, unlike slavish fear (_timor serviliter servilis_), does not make self the last end (Denzinger, 818, 1146, 1525).

2732. Attrition in the Sacrament of Penance.--Must attrition based on fear of punishment be joined with love of G.o.d to justify in the Sacrament?

(a) Some form of love is required, for all contrition is detestation of sin, and sin is not hated unless its opposite is loved. Hence, just as attrition must be accompanied by faith and hope, so it must also be accompanied by some form of love of G.o.d (2718).

(b) Disinterested love is not required. This is certain as regards love of friendship, for even the smallest degree of that love is charity and justifies even without the Sacrament (1112, 2730). This is commonly held in reference to love of benevolence, which seems practically to be always united with love of friendship or charity. A love that inclines to G.o.d for His own sake but that does not predominate over other loves is held by some to be necessary, but it is difficult to understand such a love or to see its possibility.

(c) Interested love (the love of concupiscence or of hope) is therefore necessary. The common opinion today seems to be that it also suffices, and that it need be only virtual or implicit. In other words, the prevalent view is that every attrition prompted by fear of punishment contains an initial love of G.o.d which suffices to turn the sinner to G.o.d and to remove any obstacle to the action of the Sacrament. For "the fear of G.o.d is the beginning of His love" (Ecclus., xxv. 16), the hope of pardon is a beginning of love of the Author of pardon and justice, the resolve to amend is an inclination to keep the great command of love of G.o.d (1556).

2733. The Conditions for Valid Contrition and Attrition.--(a) It must be internal, for contrition is an act of repentance and must be in the heart. Merely pretended sorrow, and sorrow which one mistakenly thinks one has, are insufficient.

(b) It must be supernatural, for contrition is a disposition for the reception of the supernatural habit of grace. Sorrow for sin induced by natural motives, such as the punishments inflicted by human agencies, if these are not viewed in the light of faith, is not sufficient.

(c) It must be universal, that is, there must be sorrow for all mortal sins not yet forgiven, for it is impossible to be really sorry for one serious sin while retaining affection for another. But it is not necessary to repent of all venial sins before one is forgiven (see 2724).

(d) It must be sovereign, that is, if the contrition is perfect, G.o.d must be loved above every other good; if it is imperfect, sin must be hated above every evil that could lead to sin. If the sinner does not detest his dishonesty more than the privation he will suffer by being honest, he is not really contrite. It is, however, not necessary that contrition be sensibly felt, or be of supreme intensity, or that its act be of long duration; and it is rash to call to mind the kinds of evils or torments one would prefer to suffer rather than commit sin (see 1556).

2734. Valid and Fruitful Reception of the Sacrament.--Some theologians, distinguishing between contrition as matter of the Sacrament and contrition as a disposition of the penitent, hold that it is possible to have a valid but unfruitful reception of the Sacrament, and that revival of its grace is possible. They explain thus:

(a) the contrition required for the matter and the validity of the Sacrament must be such as can be known with moral certainty by the confessor from external indications, and hence it suffices for validity that the sorrow be true and sincere and supernatural;

(b) the contrition required for the disposition of the penitent and the fruitfulness of the Sacrament must be such as excludes all affection for every grave sin and includes the resolution to avoid all mortal sin in the future, and hence it is required for fruitfulness that sorrow be also universal and sovereign. (This opinion has very few, if any at all, adherents among modern theologians. It is retained here solely as a matter of record.)

2735. Properties of Contrition.--Since contrition belongs to the matter of Penance, it must have the properties of sacramental matter (2655 sqq.).

(a) Thus, the matter must be sensible, and hence contrition must be shown in some external way, as by a sorrowful confession, devout request for absolution, or, in the case of those who are unconscious, by a call for a priest or the practices or prayers of a Christian life.

(b) The matter must be united with the form, and hence contrition must be elicited at the moment of absolution, or a short time before (not more than a few hours before, according to some, or even a few days before, according to others). But if a penitent recalls immediately after absolution a forgotten mortal sin, and is then absolved from it also, more probably he is not obliged to renew his act of contrition, because the act just made virtually continues; in practice, however, he might be told to make another act of contrition and a new penance or the same penance may be imposed before the second absolution. Moreover, for absolution when one is unconscious and in danger of death, since an habitual intention suffices (2674), it seems that contrition made long ago, but not retracted, is sufficient.

(c) The matter must have at least a moral unity of its own parts, and hence the contrition must in some way be directed to the confession; that is, either before or during or after the act of contrition there must be an intention to confess with the sorrow for sin contained in that act of contrition, or to apply that sorrow to the confession just made. Otherwise it does not appear that one has the purpose to make a sacramental confession. But there is no practical difficulty, as every act of contrition contains implicitly the will to confess, or every sincere confession includes the will to use the contrition one has exercised or will exercise.

2736. Resolution of Amendment.--The resolution of amendment which true contrition calls for is at least implicit in the hatred of sin, but it is advisable that the penitent expressly resolve to avoid sin in the future. This determination should have the following qualities:

(a) it should be firm, that is, the penitent should make up his mind not to relapse into deliberate sin. Yet, it is not necessary that he feel certain of his perseverance, and his resolve does not cease to be firm, if he foresees that he will fall again, provided he is decided to do the best he can;

(b) it should be efficacious, that is, the penitent must decide to use suitable means to fulfill his good intentions as to reparation for scandal, calumny, and injustice, as to the avoidance of sinful occasions, etc.;

(c) it should be universal, that is, the penitent must resolve at least generically to avoid each and every grave sin in the future. If only free matter (2727) is confessed, the penitent may direct his resolution of amendment to all past mortal sins confessed, or to one of the present venial sins declared, or he may resolve to do better in reference to a certain cla.s.s of sins (e.g., deliberate sins, faults of speech), or he may resolve to diminish the frequency of his venial sins.

2737. Confession.--The second act of the penitent is confession, that is, the declaration of one's sins made to a duly authorized priest with the purpose of obtaining absolution. Confession is obligatory both from divine and ecclesiastical law.

(a) According to divine law, the forgiveness of grave post-baptismal sins is subject to the power of the keys, which is exercised in the form of a judgment and requires confession (Matt., xviii, 18; John, xx.

23). This law obliges _per se_ in danger of death, and occasionally during life; _per accidens_, when one in sin intends to receive Communion, when one is unable without confession to recover the necessary state of grace or overcome a serious temptation or bad habit.

(b) According to church law, the faithful must go to confession once a year (2590), and confession is also prescribed at times for those who wish to receive Communion (2705) or celebrate Ma.s.s (2701 c, 2711).

2738. The Qualities of Confession.--(a) Confession is an act of virtue and should have the conditions of a virtue; that is, it should be discreet (e.g., the penitent should not reveal the names or sins of others), willing, and pure in motive (e.g., the penitent should not confess for temporal ends, such as the good opinion of the confessor), and courageous (i.e., the penitent should not be deterred by shame).

(b) Confession is an act of penitence, and, as penitence includes hatred and regret for sin and abas.e.m.e.nt of self, confession should not be boastful, jocular or proud, but shamefaced, sorrowful and humble.

(c) Confession is essentially a declaration of fact, and hence it should avoid the defects that make a declaration valueless or imperfect, namely, falsehood, obscurity, digression, or concealment.

Confession, then, should be truthful, clear, to the point, and entire.