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There is no forgiveness without sorrow of soul, and forgiveness is always accompanied by God's grace ; grace cannot coexist with sin ; and, as a consequence, one sin cannot be forgiven while another remains for which their is no repentance. The Prophet urged men to turn to God with their whole heart (Joel, ii, 12 sq.), and Christ tells the doctor of the law that we must love God with our whole mind, our whole strength ( Luke ). This doctrine is intimately bound up with the Catholic teaching concerning grace and repentance. This sorrow of soul is not merely speculative sorrow for wrong done, remorse of conscience, 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 resolve to sin no more. Augustine includes both when writing: "Compunctus corde non solet dici nisi stimulus peccatorum in dolore pœnitendi" (P. "A sin is committed by the consent, so it is blotted out by the dissent of the rational will; hence contrition is essentially sorrow. This detestation presupposes a knowledge of the heinousness of sin, and this knowledge begets sorrow and pain of soul. 751 (635)] condemned the following Lutheran position: "By no means believe that you are forgiven on account of your contrition, but because of Christ's words, 'Whatsoever thou shalt loose', etc. (a) 'They point out that the sentence of Christ in Luke, xiii, 5, is final: "Except you do penance", etc., and from the Fathers they cite passages such as the following from Cyprian, "De Lapsis", no. they who do away with repentance for sin, close the door to satisfaction." Scholastic doctors laid down the satisfaction' principle, "No one can begin a new life who does not repent him of the old" (Bonaventure, In Lib. The exhortations to penance found everywhere in the Fathers have no uncertain sound ( Cyprian, De Lapsis, P. G., XLVII, 393 sqq.), and the Scholastic doctors from Peter Lombard on insist on the same sincerity in repentance ( Peter Lombard , Lib. Leo X in the famous Bull "Exsurge" [ Denzinger, no. Contrition.) Catholic writers have always taught the necessity of contrition 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. The contrition adjudged necessary by Chris and his Apostles was no mere formality, but the sincere expression of the sorrowing soul ( Luke -32 ; Luke ); and the grief of the woman in the house of the Pharisee merited forgiveness because "she loved much". ( Latin contritio --a breaking of something hardened). It is defined explicitly by the Council of Trent (Sess. iv de Contritione): "a sorrow of soul and a hatred of sin committed, with a firm purpose of not sinning in the future". Etymologically it implies a breaking of something that has become hardened. Thomas Aquinas in his Commentary on the Master of the Sentences 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 continuity and solidity in his mind, the act which obtains forgiveness is termed by a figure of speech 'contrition'" (In Lib.

1) seems to hold the opposite opinion.] Until the time of the Reformation no theologian ever thought of denying the necessity of contrition for the forgiveness of sin. The Fathers followed up with like exhortation (Clement in P. The Psalmist says that God despises not the "contrite heart" (Ps. and rend your hearts, and not your garments" (Joel, ii, 12 sq). (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 of honour, fortune, and the like (Chemnitz, Exam. Theologians have questions how long a man may remain in the state of sin, without making an effort to elicit an act of perfect contrition. He just didn't get it and he made me feel terrible for enjoying myself. My travel group had a different tour guide each week on our excursions. He was tall, dark, handsome, and from Costa Rica, of course. It was clear after the first day that there was a connection.I hung up with him, grabbed a bottle of wine, got ready, and went out with some friends. He was from London, blue hair, crystal blue eyes, amazing body! By this point, I was very drunk and I went back to his flat. Before I left on the trip, I told my friends I would kiss a Costa Rican before I returned home. So I snuck off to his hotel room late at night and we got to know each other better, if you know what I mean. (d) Sovereign The Council of Trent insists that true contrition includes the firm will never to sin again, so that no mater what evil may come, such evil must be preferred to sin. These, inasmuch as they are by God's institution required in the penitent for the integrity of the sacrament and for the full and perfect remission of sin, are for this reason called parts of penance. Nor is this strange, for in the Old Covenant there was some way of recovering God's grace once man had sinned. To both questions they answered in the negative, judging that an act of sorrow which implicitly included all his sins would be sufficient. "The (quasi) matter of this sacrament consists of the acts of the penitent himself, namely, contrition, confession, and satisfaction. Since the act of perfect contrition implies necessarily this same love of God, theologians have ascribed to perfect contrition what Scripture teaches belongs to charity.