Discerning if a Sin is Mortal

[Bookcat]

Nevertheless, an act of perfect contrition is very difficult and rare, so one should absolutely not try to stretch this teaching to try to receive Communion when they do not need to.

I do not find the Church teaching that a perfect act of contrition is very difficult and rare,

I disagree on this.

otherwise the Church would not tell one to make one…and tell people about it in the Catechism…

As for what reasons may be grave enough – I leave that to the Church to judge etc…but I do agree that persons should take care not to assume some circumstance is grave when it is not…this is why I like to give the example of a person in a country where a Priest can only come every six months and they have some grave need…

 

[Bookcat]

What is perfect contrition?

Catechism:

1492 Repentance (also called contrition) must be inspired by motives that arise from faith. If repentance arises from love of charity for God, it is called “perfect” contrition; if it is founded on other motives, it is called “imperfect.”

1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.51

(I should note there that it mentions that perfect contrition remits venial sins…but this does not mean that one needs perfect contrition in order for venial sins to be forgiven …even outside confession…for though perfect contrition out of love remits venial sins – this is not all that remits them…sort of like saying a bath cleans ones hands…)

1. What are the acts of the penitent?

1450-1460
1487-1492

They are: a careful examination of conscience; contrition (or repentance), which is perfect when it is motivated by love of God and imperfect if it rests on other motives and which includes the determination not to sin again; confession, which consists in the telling of one’s sins to the priest; and satisfaction or the carrying out of certain acts of penance which the confessor imposes upon the penitent to repair the damage caused by sin.

 

[BenjaminLumen]

Thank you for your reply. The specific issue I’m having is that earlier today, I got angry and insulted Christianity in my mind, and over the course of the day until later at night, I was doubting God and Christianity. It had essentially built up over time with my frustration at some of the problems - mental, physical and spiritual that I have - that make me depressed and angry. That night, I repented of it to God and asked for his forgiveness, but I wanted to make sure before I take the Eucharist this Sunday if I should go to confession first or not.

These sins are very tricky, because they are never intentional that I know of, I mean people like Dan Brown who wrote The DaVinci Code, if he goes on some anti-christian
tyraid, that is a Mortal Sin, his cases of blasphemy are well known and detailed, Dan Browns is hertical it is so often and so…

But if you are being assualted in the Spirit and out of Exasperation you get angry for
even having to deal with the matter at all, and you then start saying things you don’t
mean. I do the same thing, I confess it as Anger/Blashemy??(Which is just touching
on blasphemy if it is at all, because it is not intentional) I don’t know what causes this,

I confess it as blasphemy when I do that, whether it is or not… Because it has some area
of ambiquity to it…

I had this Long talk with Jesus one time about HE knowing when to listen to me and knowing when not to listen to me… Because I was constantly under asault, so I would
say things obviously I wouldn’t say and definately didn’t mean… And Jesus knows it and I do as well.

Its just another devils trick to make you feel bad. St. Peter and St. Micheal be with you…

If you are going into the tribulation or buffetting part of your sin after you sin another sin… Then when In Confession I confess every aspect of it… Which can get quite long winded, if your Priest once you to stop he will tell you so.

I don’t know what this type of sin is though… this is tricky its almost as if it…

Confess it however…

 

[una_fides]

I do not find the Church teaching that a perfect act of contrition is very difficult and rare,

No problem. I should have clarified a little more. It is very difficult and rare for most.

Apart from the sacrament of confession, the Church teaches that only perfect contrition suffices for the forgiveness of mortal sins. Here is the Church teaching on the difficulty of attaining such sufficient contrition apart from the sacrament of confession:

Necessity Of Confession
Contrition, it is true, blots out sin; but who does not know that to effect this it must be so intense, so ardent, so vehement, as to bear a proportion to the magnitude of the crimes which it effaces? This is a degree of contrition which *few *reach; and hence, in this way, very few indeed could hope to obtain the pardon of their sins. It, therefore, became necessary that the most merciful Lord should provide by some easier means for the common salvation of men; and this He has done in His admirable wisdom, by giving to His Church the keys of the kingdom of heaven. (Catechism of the Council of Trent) catholicapologetics.info/thechurch/catechism/Holy7Sacraments-Penance.shtml

 

[una_fides]

Also on the difficulty of perfect contrition:

             The Baltimore Catechism

"* 121. Q. Are all bound to belong to the Church?
A. All are bound to belong to the Church, and he who knows the Church to be the true Church and remains out of it, cannot be saved.
…

A mortal sin once committed remains on the soul till it is forgiven. Now, how could his mortal sin be forgiven? Not in the Sacrament of Penance, for the Protestant does not go to confession; and if he does, his minister – not being a true priest – has no power to forgive sins. Does he know that without confession it requires an act of perfect contrition to blot out mortal sin, and can he easily make such an act? What we call contrition is often only imperfect contrition – that is, sorrow for our sins because we fear their punishment in Hell or dread the loss of Heaven. If a Catholic – with all the instruction he has received about how to make an act of perfect contrition and all the practice he has had in making such acts – might find it difficult to make an act of perfect contrition after having committed a mortal sin, how much difficulty will not a Protestant have in making an act of perfect contrition, who does not know about this requirement and who has not been taught to make continued acts of perfect contrition all his life. It is to be feared either he would not know of this necessary means of regaining God’s friendship, or he would be unable to elicit the necessary act of perfect contrition, and thus the mortal sin would remain upon his soul and he would die an enemy of God."
cin.org/users/james/ebooks/master/baltimore/bcreed09.htm

Now there are many holy Catholics able to make these perfect acts of contrition because they have such a fervent love of God, but such acts are still difficult and when compared to acts of contrition made in general they are certainly rare. Also keep in mind that perfect contrition and perfect charity are inseparably intertwined.

In bringing up the difficulty of perfect contrition earlier, I was not trying to say that Catholics should not receive Communion in such grave instances. I was just trying to indicate that one should not rely on this exception as the vast majority will not encounter such an experience in their lives, and if they do, they need to not take lightly the significance of making an act of perfect contrition.

 

[Bookcat]

No problem. I should have clarified a little more. It is very difficult and rare for most.

Apart from the sacrament of confession, the Church teaches that only perfect contrition suffices for the forgiveness of mortal sins. Here is the Church teaching on the difficulty of attaining such sufficient contrition apart from the sacrament of confession:

Necessity Of Confession
Contrition, it is true, blots out sin; but who does not know that to effect this it must be so intense, so ardent, so vehement, as to bear a proportion to the magnitude of the crimes which it effaces? This is a degree of contrition which *few *reach; and hence, in this way, very few indeed could hope to obtain the pardon of their sins. It, therefore, became necessary that the most merciful Lord should provide by some easier means for the common salvation of men; and this He has done in His admirable wisdom, by giving to His Church the keys of the kingdom of heaven. (Catechism of the Council of Trent) catholicapologetics.info/thechurch/catechism/Holy7Sacraments-Penance.shtml

of course I receive what the Church teaches

but I need to look a bit further into the understanding of this. etc.

I will note that Catechism of the Council of Trent --pointed out:

“But although contrition is defined as sorrow, the faithful are not thence to conclude that this sorrow consists in sensible feeling; for contrition is an act of the will…”

 

[Bookcat]

No problem. I should have clarified a little more. It is very difficult and rare for most.

Apart from the sacrament of confession, the Church teaches that only perfect contrition suffices for the forgiveness of mortal sins. Here is the Church teaching on the difficulty of attaining such sufficient contrition apart from the sacrament of confession:

Necessity Of Confession
Contrition, it is true, blots out sin; but who does not know that to effect this it must be so intense, so ardent, so vehement, as to bear a proportion to the magnitude of the crimes which it effaces? This is a degree of contrition which *few *reach; and hence, in this way, very few indeed could hope to obtain the pardon of their sins. It, therefore, became necessary that the most merciful Lord should provide by some easier means for the common salvation of men; and this He has done in His admirable wisdom, by giving to His Church the keys of the kingdom of heaven. (Catechism of the Council of Trent) catholicapologetics.info/thechurch/catechism/Holy7Sacraments-Penance.shtml

another thought…perhaps for a Christian who has been seeking to follow Christ in a faithful way …perhaps for them it would not be so difficult or rare…but only for many --taking the whole of Christians into account…

 

[una_fides]

of course I receive what the Church teaches

but I need to look a bit further into the understanding of this. etc.

I will note that Catechism of the Council of Trent --pointed out:

“But although contrition is defined as sorrow, the faithful are not thence to conclude that this sorrow consists in sensible feeling; for contrition is an act of the will…”

Good point. Contrition is absolutely rooted in the act of the will. I think the Catechism from Trent does an amazing job explaining contrition and what our response to sin should be. It goes on in the same part to explain that this act of the will produces sorrow that should be supreme, intense, and universal. Supreme contrition, it explains, is an act of perfect charity and that “whatever separates us from God is to be hated above all things.” If we still favor any sin in our hearts, we have not yet reached perfect contrition. It goes on to say, “God is to be loved above all things, so that we should be prepared to sacrifice our lives rather than offend Him.” Our contrition is also to be so intense as to exclude all apathy and indifference. There is a lot we can learn from this valuable resource.

 

[una_fides]

I think the following part is also relevant to our discussion. (I wish I could post the whole section on contrition because it’s really that good, and so many need to hear these things today).
Means of Arousing True Contrition
To move the faithful to contrition, it will be very useful if pastors point out some method by which each one may excite himself to contrition.
They should all be admonished frequently to examine their consciences, in order to ascertain if they have been faithful in the observance of those things which God and His Church require. Should anyone be conscious of sin, he should immediately accuse himself, humbly solicit pardon from God, and implore time to confess and satisfy for his sins. Above all, let him supplicate the aid of divine grace, in order that he may not relapse into those sins which he now penitently deplores.
Pastors should also take care that the faithful be excited to a supreme hatred of sin, both because its turpitude and baseness are very great and because it brings us the gravest losses and misfortunes. For sin deprives us of the friendship of God, to whom we are indebted for so many invaluable blessings, and from whom we might have expected and received gifts of still higher value; and along with this it consigns us to eternal death and to torments unending and most severe.
THE ROMAN CATECHISM: The Sacraments -- Penance

 

[Bookcat]

There are a couple of answers from Catholic Answers relivent to this thread:

catholic.com/thisrock/quickquestions/keyword/mortal%20sin

 

[una_fides]

another thought…perhaps for a Christian who has been seeking to follow Christ in a faithful way …perhaps for them it would not be so difficult or rare…but only for many --taking the whole of Christians into account…

I agree that for faithful Catholics, especially those who regularly avail themselves of the sacraments and internalize them and have a fervent prayer life, perfect contrition is not as difficult. The reason that it is rare is that most Catholics are not faithful and when they do feel guilty for sins it is most often imperfect contrition. Again knowledge is important; for one must first know the necessity of making such acts of perfect contrition and then secondly must have such a perfect detestation of their sins and for their offending our perfect God that their contrition becomes perfected rooted in perfect charity. Since contrition comes about from God’s grace and because God’s grace is sufficient and he gives all men the possibility of salvation, then all men have the capacity to make acts of perfect contrition. The question is then whether they are that open to grace and willing to change and are humble enough to look their sins the way God does.

 

[Bookcat]

Good point. Contrition is absolutely rooted in the act of the will. I think the Catechism from Trent does an amazing job explaining contrition and what our response to sin should be. It goes on in the same part to explain that this act of the will produces sorrow that should be supreme, intense, and universal. Supreme contrition, it explains, is an act of perfect charity and that “whatever separates us from God is to be hated above all things.” If we still favor any sin in our hearts, we have not yet reached perfect contrition. It goes on to say, “God is to be loved above all things, so that we should be prepared to sacrifice our lives rather than offend Him.” Our contrition is also to be so intense as to exclude all apathy and indifference. There is a lot we can learn from this valuable resource.

Yes we have a treasure trove of 2000 years in the Church

It is important I think too to note that the Catechism of the Catholic Church states it very simply as does the Compendium. I think we too should follow this method… for it is a sure norm…and is addressed very much in the language of the men today…

etc…

Contrition

1451 Among the penitent’s acts contrition occupies first place. Contrition is "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again."50

1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.51

1453 The contrition called “imperfect” (or “attrition”) is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin’s ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.52

1454 The reception of this sacrament ought to be prepared for by an examination of conscience made in the light of the Word of God. The passages best suited to this can be found in the Ten Commandments, the moral catechesis of the Gospels and the apostolic letters, such as the Sermon on the Mount and the apostolic teachings.53

vatican.va/archive/catechism/p2s2c2a4.htm#VII

---

Compendium of the CCC

1. What are the acts of the penitent?

1450-1460
1487-1492

They are: a careful examination of conscience; contrition (or repentance), which is perfect when it is motivated by love of God and imperfect if it rests on other motives and which includes the determination not to sin again; confession, which consists in the telling of one’s sins to the priest; and satisfaction or the carrying out of certain acts of penance which the confessor imposes upon the penitent to repair the damage caused by sin.

 

[una_fides]

Yes we have a treasure trove of 2000 years in the Church

It is important I think too to note that the Catechism of the Catholic Church states it very simply as does the Compendium. I think we too should follow this method… for it is a sure norm…and is addressed very much in the language of the men today…

They are definitely valuable resources. We should also realize the audience that these new documents have in mind and their intention. They were not written only with Catholic audiences in mind but the entire world of people from all different perspectives. They also do not go into full depth on many of these issues. That is the beauty of the Church and our faith that we can read a general summary in the current catechism and delve into more depth by reading the Church’s past documents on the same subjects that were written directly to Catholics as the sole intended audience and written in such theological clarity. Both documents come from the same Catholic Church, the same pillar and foundation of truth. If we really want to learn more about these issues, then the Catechism from the Council of Trent, which wrote on this subject in such depth and clarity, is certainly an invaluable resource.

 

[una_fides]

There are a couple of answers from Catholic Answers relivent to this thread:

catholic.com/thisrock/quickquestions/keyword/mortal%20sin

“Christ may have hoped that the grace of Communion ultimately could save Judas’s soul.”
As per what has been stated earlier in this thread, the Church teaches that if someone is not in a state of grace that the Eucharist does more harm than good, and as St. Paul says, such persons “eat and drink to themselves damnation.” Obviously, if Judas had already intended to betray Christ, which Scripture states he had, then he was outside a state of grace, and as the answer already cites, Judas did not have faith in the Real Presence so again that would have done more harm than good for him to receive it without “discerning the body of the Lord.” And regardless of whether or not Judas received Communion at the last supper, which is speculation as there is no clear answer either way that I’m aware of, canon law still states the following (and speculation concerning Judas does not change the Church’s constant teachings found elsewhere):
Can. 915 “Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion.”

I think that the last answer on that page mirrors what we were saying earlier: “I recommend that, after engaging in grave matter, you go to confession as soon as possible and then receive the Eucharist as often as possible. “By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins. The more we share the life of Christ and progress in his friendship, the more difficult it is to break away from him by mortal sin” (CCC 1395).”
Notice he says after engaging in “grave matter” not “mortal sin.” When in doubt and when there’s grave matter involved, go to confession. And whatever you do, be very cautious to never receive Communion outside the state of grace.

 

[Bookcat]

“Christ may have hoped that the grace of Communion ultimately could save Judas’s soul.”
As per what has been stated earlier in this thread, the Church teaches that if someone is not in a state of grace that the Eucharist does more harm than good, and as St. Paul says, such persons “eat and drink to themselves damnation.” Obviously, if Judas had already intended to betray Christ, which Scripture states he had, then he was outside a state of grace, and as the answer already cites, Judas did not have faith in the Real Presence so again that would have done more harm than good for him to receive it without “discerning the body of the Lord.” And regardless of whether or not Judas received Communion at the last supper, which is speculation as there is no clear answer either way that I’m aware of, canon law still states the following (and speculation concerning Judas does not change the Church’s constant teachings found elsewhere):
Can. 915 “Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion.”

I think that the last answer on that page mirrors what we were saying earlier: “I recommend that, after engaging in grave matter, you go to confession as soon as possible and then receive the Eucharist as often as possible. “By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins. The more we share the life of Christ and progress in his friendship, the more difficult it is to break away from him by mortal sin” (CCC 1395).”
Notice he says after engaging in “grave matter” not “mortal sin.” When in doubt and when there’s grave matter involved, go to confession. And whatever you do, be very cautious to never receive Communion outside the state of grace.

1. Yes of course.
2. What I stated before is the teaching of the Catholic Church. When the CHURCH says one is to not receive Holy Communion if one is “Conscious of grave sin” the term grave sin there (as I demonstrated in a number of places above) means the same as the term ‘serious sin’ and the term ‘mortal sin’.

And the Church is very clear – In order for one to commit a Grave sin (mortal, serious) one has to have a grave matter, full knowledge and full consent…

I also agree with the responder – that i as he says “recommend” if one has done something that is a “grave matter” that one get to confession as soon as is reasonably possible and then receive the Eucharist as often (no more than 2x a day …the second must be during a Mass one participates in–unless you are dying…).

and if they just think they may have committed a grave sin (mortal) (have good reasons) – if they are not scrupulous - it is recommended that they go to confession

Of course if a person is scrupulous – I would suggest they speak with their confessor …and follow the things for those with scruples…

of course if they actually “did” something like M or killing some one…i would

recommend confession even if they do not think they may have committed a mortal sin…(and they would be certain about this sort of thing…they would see the dead body etc)

but again when the Church says ‘not conscious of grave sin’ she means ‘not conscious of having committed with all three requirements …a grave sin (mortal, serious).’

for by definition a grave matter with not full knowledge (one can use the older term sufficient reflection too) or without full consent is a VENIAL sin which can be forgiven in a good number of ways outside of confession…including the Eucharist.

 

[Bookcat]

They are definitely valuable resources. We should also realize the audience that these new documents have in mind and their intention. They were not written only with Catholic audiences in mind but the entire world of people from all different perspectives. They also do not go into full depth on many of these issues. That is the beauty of the Church and our faith that we can read a general summary in the current catechism and delve into more depth by reading the Church’s past documents on the same subjects that were written directly to Catholics as the sole intended audience and written in such theological clarity. Both documents come from the same Catholic Church, the same pillar and foundation of truth. If we really want to learn more about these issues, then the Catechism from the Council of Trent, which wrote on this subject in such depth and clarity, is certainly an invaluable resource.

yes …but remember ‘in general’ that the Catechism of the Catholic Church is written too after 500 years of development of doctrine …so this needs to be taken into account (again not detracting from any Council etc…but this is important --some things become clearer and better said etc later)

and some older ways of approaching things in the ‘particular’ scholasticism of the 16th century do not speak so well to persons of today…and well the Church does not make use of that language normally in these things…so I prefer to keep with the language of the Catechism of the Catholic Church and other recent documents…

 

[djeter]

http://payingattentiontothesky.files.wordpress.com/2009/06/kitty-and-lion1.jpg?w=330&h=333

Fr. Barron is a nationally-renowned speaker, author and professor of theology at the University of St Mary of the Lake/Mundelein Seminary in the Archdiocese of Chicago.

One of his earlier books is titled Thomas Aquinas, Spiritual Master and from that I taking five quotes that deal with the topic of Sin in Aquinas thought. It serves as a Catholic primer on the topic of understanding Sin.

You can find them here:

payingattentiontothesky.com/2009/06/11/understanding-sin-1-from-thomas-aquinas-spiritual-master-by-fr-robert-barron/

Our “Therapeutic Society” has, for the most part, banished Sin. At best it is considered a quaint relic of an earlier non-scientific age. At worst, it functions to create guilt and enforce mainstream behavior on those who should discover their “freedom” or “independence.” This is a kind of thinking that modern man adopts at great risk to his soul, something I think the picture I’ve posted here captures quite humorously: aren’t we all kitties yearning to be free, seeking to be at one with our inner lions?

Some reflections on that here:

payingattentiontothesky.com/2009/06/12/understanding-sin-2-sin-in-the-therapeutic-society/

dj

 

[una_fides]

yes …but remember ‘in general’ that the Catechism of the Catholic Church is written too after 500 years of development of doctrine …so this needs to be taken into account (again not detracting from any Council etc…but this is important --some things become clearer and better said etc later)

and some older ways of approaching things in the ‘particular’ scholasticism of the 16th century do not speak so well to persons of today…and well the Church does not make use of that language normally in these things…so I prefer to keep with the language of the Catechism of the Catholic Church and other recent documents…

I understand your perspective and opinion and where you are coming from. When I read more recent writings, however, I find them to be a lot more vague in many instances and lacking the straightforward clarity that older documents contained. The current catechism was written and compiled by various priests and bishops throughout the entire world during a time of crisis of faith and when modernism had taken hold and spread throughout the entire Church. Does that mean the contents are not valuable and contain great general instruction concerning the faith, absolutely not. But that does mean that they are written to be as easy to accept as possible and as such they tend to hold back some punches and state certain things as clearly and definitively as catechisms past.

Yes some doctrines do develop, but we must also remember that they do not change and that they must continue to be understood in eodem sensu (in the same sense) as they have always been understood as defined in Vatican I. Wisdom and knowledge can increase but always the same doctrine in the same sense with the same understanding.

 

[Bookcat]

I understand your perspective and opinion and where you are coming from. When I read more recent writings, however, I find them to be a lot more vague in many instances and lacking the straightforward clarity that older documents contained. The current catechism was written and compiled by various priests and bishops throughout the entire world during a time of crisis of faith and when modernism had taken hold and spread throughout the entire Church. Does that mean the contents are not valuable and contain great general instruction concerning the faith, absolutely not. But that does mean that they are written to be as easy to accept as possible and as such they tend to hold back some punches and state certain things as clearly and definitively as catechisms past.

Yes some doctrines do develop, but we must also remember that they do not change and that they must continue to be understood in eodem sensu (in the same sense) as they have always been understood as defined in Vatican I. Wisdom and knowledge can increase but always the same doctrine in the same sense with the same understanding.

I would not characterize the writting of the CCC nor the contents in the manner that you do above… It was not for written so as to be as easy to accept as possible etc…this a view that Cardinal Ratzinger would not concur with…

As to doctrine developing – they do develop and and understanding can deepen that will can be at odds with how some understood them in the past…for people can have limited understandings…

also in theology…

also note that there are varying degrees of authority ‘levels’ of doctrine…and some things that are taken for doctrine by some are theological concept and constructs…not doctrine per se …

For we have certain things that are revealed…and other things too that are defined…and others that are commonly taught etc…and some things that are theories…etc

this is the nature of theology–which is “reasoning about revelation”.

of course in saying all this – it is important always to “think with the Church”…

 

[Bookcat]

No problem. I should have clarified a little more. It is very difficult and rare for most.

So getting back to the question of Perfect Contrition…it is interesting to note that the Catechism of the Catholic Church and the Compendium do NOT state that it is so difficult that “few” can make one…and even the Baltimore Catechism of old does not say this…nor the Catechism of Pope (St) Pius X.

In fact they all seem to take it for granted that one can make this act (which is by grace after all…) and the latter one encourages one to make on EVERY NIGHT.

…so I wonder what degree of authority that comment has…for this statement is not part of the Council of Trent as far I can tell…(and I doubt it is defined) …and actually it should be noted that the context was trying to exhort persons to go to confession…
so it may not carry much weight in light of the rest…

so this is a good question for certainly in practice I do not find it repeated in these important Catechism’ of the 19th and 20th Centuries…so it may be the case that the Church does not intend to assert this as the case …for some things again …deepen in understanding etc.

You will see it is NOT repeated…but rather it is inferred that one can make such an act …and not just a few…

and thus I would go with the definition in the CCC and the CCCC.

Baltimore Catechism clerus.org/bibliaclerusonline/EN/ba0.htm

1. How can a person in mortal sin regain the state of grace before receiving the sacrament of Penance?

A person in mortal sin can regain the state of grace before receiving the sacrament of Penance by making an act of perfect contrition with the sincere purpose of going to confession.
404. What should we do if we have the misfortune to commit a mortal sin?

If we have the misfortune to commit a mortal sin, we should ask God’s pardon and grace at once, make an act of perfect contrition, and go to confession as soon as we can.

Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways and live? (Ezekiel 18:23)

Catechism of Pius X ewtn.com/library/CATECHSM/PIUSXCAT.htm

38 Q. What is perfect sorrow or contrition?
A. Perfect sorrow is a grief of soul for having offended God because He is infinitely good and worthy of being loved for His own sake.

59 Q. Is it well to make an act of contrition often?
A. It is well and most useful to make an act of contrition often, especially before going to sleep or when we know we have or fear we have fallen into mortal sin, in order to recover God’s grace as soon as possible; and this practice will make it easier for us to obtain from God the grace of making a like act at time of our greatest need, that is, when in danger of death.

Catechism of the Catholic Church: vatican.va/archive/catechism/p2s2c2a4.htm#VII

Contrition

1451 Among the penitent’s acts contrition occupies first place. Contrition is "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again."50

1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.51

1453 The contrition called “imperfect” (or “attrition”) is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin’s ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.52

1454 The reception of this sacrament ought to be prepared for by an examination of conscience made in the light of the Word of God. The passages best suited to this can be found in the Ten Commandments, the moral catechesis of the Gospels and the apostolic letters, such as the Sermon on the Mount and the apostolic teachings.53

vatican.va/archive/catech…s2c2a4.htm#VII

-------------(again note that while Perfect contrition forgives venial sins too…it is not he only way for them to be forgiven …)

Compendium of the CCC

1. What are the acts of the penitent?

1450-1460
1487-1492

They are: a careful examination of conscience; contrition (or repentance), which is perfect when it is motivated by love of God and imperfect if it rests on other motives and which includes the determination not to sin again; confession, which consists in the telling of one’s sins to the priest; and satisfaction or the carrying out of certain acts of penance which the confessor imposes upon the penitent to repair the damage caused by sin.

vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html