Amendment
Confession
Restitution
Forgiveness
About ten years ago We developed a document of two sides (for ready use) on how to make the act of perfect contrition. It was made only for Catholics. Non-Catholics (those outside the Church) can neither get forgiveness of sins nor sanctifying grace in their willed state of disobedience, that is, their will to live “outside the Church.”
Now by the will of God, We are the Vicar of Christ, and we sense an urgency to add points of clarification to the former article. The act of perfect contrition must not only be sincere, but it must contain all the elements demanded by God to have its effect, namely, forgiveness of mortal sin. By the way, venial sins can be forgiven in the sacrament of penance and outside of it.
The formula for the act of perfect contrition (found in many prayer books) is as follows:
“O my God, I am heartily sorry for having offended Thee, and I detest all my sins, known and unknown, not only because I dread the loss of Heaven, and fear the pains of Hell, but because Thou art my Creator, my Sanctifier, and my Redeemer , but most of all, cause my sins have offended Thee, my God, Who art infinitetly good in Thyself, and deserving of all my love. Therefore, I firmly resolve, with the help of Thy grace, to confess my sins, do penance, and amend my life. Amen.”It should be noted that all the motives expressed before the words: “but most of all...” are motives merely for the imperfect contrition. In order to get forgiveness for mortal sins one must have the motive: Who art all-good in Thyself. "Infinite"
First of all, be sure to call it “the act of perfect contrition” and
not “the perfect act of contrition.” In really old catechisms the
act of perfect contrition was merely called the act of contrition, and
the act of imperfect contrition was called attrition.
Qualities of the Act of Perfect Contrition
The five qualities of the act of perfect contrition are:1. Interior
Interior means that the act must be an interior act of the mind and will, as distinguished from a juridical or sacramental formula. For example, if, while pronouncing the formula for the sacrament of baptism, one has distractions (while the correct human procedure is observed), the sacrament is valid. The act of contrition is so much an internal act that it can (and probably for safety sake should) be made without saying one single word with the tongue and lips. Just making the act of contrition in the formula, as thoughts, (without the movement of tongue and lips) is just fine.2. Supernatural
There are two supernatural elements, namely supernatural in “motive” and supernatural in “power.”The only element in the acts of perfect and imperfect contrition that distinguish them is the motive for their sorrow. The motive for imperfect contrition is anything less than the consideration of the divine benevolence, which is God’s internal goodness. Hence, the act of contrition, now in use, enumerates two inferior motives, namely, the dread of hell and the dread of losing heaven. We enumerate some more which also are lesser motives. They are sorrow because the sin offends God the Creator, God the Redeemer, and God the Sanctifier. Those motives plus confessional absolution remove mortal sins.
The all-important motive for forgiveness of mortal sins, with the act of contrition, when absolution is not available is this. One must be sorry because the sin(s) offended God who is all-good in Himself. Only that motive suffices for forgiveness of mortal sins without a sacramental absolution, while the will to receive the sacrament is present.
The act of contrition must be powered by actual grace. Mere natural
powers will never make the act of contrition worthy of forgiveness.
Hence, it is generally necessary (a Christian’s course in life) to implore
God’s supernatural assistance before, during and after each act of contrition.
That assistance is called actual grace which enlightens the mind and strengthens
the will to do good and avoid evil, and it is always needed before, during
and after every salutary act -- whether that be in the order of forgiveness
of sin or advancement in holiness.
3. Universal
The act of contrition must include all mortal sins. One may never keep even one pet mortal sin. For example, it is impossible to get out of the sin of eating meat on Friday while one continues to live in adultery. All sins must be removed from our lives. No single mortal sin can be “kept,” say, like adultery.4. Supreme
One must see mortal sin as the greatest of all evils. Express it this way: I would rather die than commit a mortal sin. The martyrs showed us, by their example, that they patiently accepted death rather than to offer incense to demons in order to save their lives.5. Intense
The strength of the act of contrition is expressed in the words, “I detest” all my sins. Just an aversion is not enough. One may have an aversion for a certain food. He just does not like it. However, he “detests” eating corrupted meat.
Purpose of Amendment
There is another element that is dealt with in the qualities of the act of contrition, and that is the purpose of amendment. In the practical order of speech there is a division between the act of contrition and the purpose of amendment. However, there is no real distinction between the two concepts except for the element of time: past and future. Contrition and purpose of amendment both effect a detachment from sin and a union with God.If one is sorry for his sins he automatically determines not to sin
again. For example, a person in an adulterous marriage who is sorry
for his sinful way of life automatically gives up his adulterous way of
life. Detachment from sin and attachment to God must touch the past,
present and the future.
Confession of One's Sins
Once a person knows the divine law of confession, namely, that all mortal sins committed after baptism must be subjected to the keys of confession he must determine to confess his sins as soon as there is a reasonable opportunity to do so. Until that opportunity is presented to him, he can and should get forgiveness immediately through the use of the act of perfect contrition.
Restitution
When an injustice has been perpetrated, and others have been injured, the penitent must make restitution according to the directives of the moral law. Generally one learns the method and extent of that obligation from his confessor. If the injury has been in physical things (robbing, stealing, damaging property, etc.) the object itself is to be returned, and if that is impossible the damage is to be paid for in some other way. If the damage has been done to another’s reputation, then a reasonable effort must be made to restore the damaged good name.
Certainty of Forgiveness and Return of Grace
St. Paul professed that he had nothing on his conscience, but that did not assure him, with infallibility, that he was without sin and in the state of sanctifying grace. We are no better than St. Paul. At the same time when one has done all that he can to obtain God's forgiveness, he should place his trust in the divine mercy. A life that continues without major relapses is an indication that one is in good standing with God and ready to meet Him at the moment of death.Our spiritual life resembles the operation of an engine. If the battery is ever kept up in charge and the other needs are well supplied, it works well. The strength of a battery depends on a steady flow of generation. Likewise, the strength of the battery of the soul (so to say) depends on a fervent life of prayer.
Given January 6, 1999
Pius, pp. XIII
|
Top of Page |
Pope's
Homepage |
Email |
 |