Perfect Contrition and Confesson

[Bookcat]

A person heading to confession…remember …is heading to confession…they are repentant. So as I noted above -God can give the grace of perfect contrition even in the last moments. While on our side - we should not “presume” on such - we can repent with hope and head for confession. God knows that the Bus hits me there and then. He can give me the needed grace. God is not bound to the Sacraments.

Such is even true for one who has never heard of the name of Jesus -one who is thus not even a Christian but seeks truth -seeks God …seeks goodness - -God can in “ways known only to him” save him through the Logos - Jesus Christ. Give him true life in Christ though he has never heard his name.

Jesus is the Good Shepherd - and he sees my repentance and by heading for confession – indeed I do so under the impulse of grace.

 

[Isaiah45_9]

No.

That is if there is no merit de congruo, right?

Fundamentals of Catholic Dogma
Book Four, Part 1, Section 2, Chapter 3, Sec 25, 2:

a) Meritum de congruo and the sinner.

A person in mortal sin can merit de congruo, by his free co-operation with actual grace, further actual graces in preparation for justification, and finally the grace of justification itself. (Sent. probabilis.) Cf. Ps. 50:19: “A contrite and humble heart thou dost not despise.” St. Augustine says of the Publican (Luke 18:9–14) that he “on the ground of merit of faithful humility” (merito fidelis humilitatis) departed justified (Ep. 194, 3, 9).

b) Meritum de congruo and the justified

α) The justified can merit de congruo the grace of final perseverance, inasmuch as it is appropriate that God should bestow on the just man, who faithfully co-operates with grace, the actual grace necessary for the persistence in the state of grace. (Sent. probabilis.)

However, the claim to the grace of perseverance, founded on the good works of the just man, is slight, and therefore it is uncertain. The success of humble and persevering prayer is more certain. Cf. Mt. 7:7: “Ask and it shall be given you.” John 16:23: “If you ask the Father anything in my name He will give it to you.” St. Augustine, De dono persev. 6, 10.

β) The justified can merit for himself, de congruo, the restoration of Sanctifying Grace after a fall through sin, in so far as it is appropriate that God by His mercy should restore grace to a sinner, who previously, in the state of grace, has done much good. (Sent. probabilis.)

When St. Thomas, in S. th. 1 II 114, 7, teaches that man can merit restoration after a fall through sin neither “merito condigni” nor “merito congrui,” he takes the concept meritum in a narrow sense. In his commentary on the Epistle to the Hebrews (cap. 6 lect. 3) he takes the concept in a wider sense and affirms the possibility of such a meritum congrui.

γ) The justified man can merit de congruo for others that which he can merit for himself, and in addition, the first actual grace. (Sent. probabilis.)

The possibility of meriting for others is based on the friendship of God for the just, and on the communion of the saints. More effective than such merit is prayer for others. Cf. James 5:16: “Pray for one another, that you may be saved, for the continual prayer of a just man availeth much.” 1 Tim. 2:1–4. Only Christ as the Head of the Church, and as the Author of Salvation, can merit for others de condigno (Hebr. 2:10). Cf. S. th. 1 II 114, 6.

Temporal goods are an object of supernatural merit only to the extent that they are means for the achieving of eternal salvation. (Sent. probabilis.) Cf. S. th. 1 II 114, 10.

(Emphasis mine)

 

[thistle]

No Purgatory!?

Those who die in a state of mortal sin have freely chosen to go to Hell and they go they immediately when they die.

Purgatory is not for anyone in a state of mortal sin. If you die and find yourself in Purgatory it means you have been saved and your final destination is Heaven after purification.
Nobody in Purgatory goes to Hell. Everyone in Purgatory will go to Heaven.

 

[thistle]

Noted - thanks

What if I had imperfect contrition and was on my way to confession but I got hit by a bus and died. Technically speaking, would I still go to heaven?

The act of going to Confession in itself does not mean you have perfect contrition.
“Technically speaking” if you have not made an act of perfect contrition and you die before getting to Confession you go to Hell. Imperfect contrition in such a situation would not save you.

 

[Bookcat]

(Emphasis mine)

No meaning…no. A person who leaves this world apart from God - in a state of mortal sin does not go to purgatory.

 

[TRH1292]

The act of going to Confession in itself does not mean you have perfect contrition.
“Technically speaking” if you have not made an act of perfect contrition and you die before getting to Confession you go to Hell. Imperfect contrition in such a situation would not save you.

 

[Augustine3]

The act of going to Confession in itself does not mean you have perfect contrition.
“Technically speaking” if you have not made an act of perfect contrition and you die before getting to Confession you go to Hell. Imperfect contrition in such a situation would not save you.

I didn’t know that…now I’m worried!

Are there any documents you can reference (not that I’m doubting you, I’m just really worried becuase I struggle with particular sins)?

 

[thistle]

I didn’t know that…now I’m worried!

Are there any documents you can reference (not that I’m doubting you, I’m just really worried becuase I struggle with particular sins)?

You do know that because Bookcat in post #13 already quoted the Church teaching to you.

I repeat.

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.

 

[Vico]

I didn’t know that…now I’m worried!

Are there any documents you can reference (not that I’m doubting you, I’m just really worried becuase I struggle with particular sins)?

Council of Trent:
CHAPTER IV - CONTRITION
…
The council teaches furthermore, that though it happens sometimes that this contrition is perfect through charity and reconciles man to God before this sacrament is actually received, this reconciliation, nevertheless, is not to be ascribed to the contrition itself without a desire of the sacrament, which desire is included in it. As to imperfect contrition, which is called attrition, since it commonly arises either from the consideration of the heinousness of sin or from the fear of hell and of punishment, the council declares that if it renounces the desire to sin and hopes for pardon, it not only does not make one a hypocrite and a greater sinner, but is even a gift of God and an impulse of the Holy Ghost, not indeed as already dwelling in the penitent, but only moving him, with which assistance the penitent prepares a way for himself unto justice. And though without the sacrament of penance it cannot per se lead the sinner to justification, it does, however, dispose him to obtain the grace of God in the sacrament of penance. For, struck salutarily by this fear, the Ninivites, moved by the dreadful preaching of Jonas, did penance and obtained mercy from the Lord.22 Falsely therefore do some accuse Catholic writers, as if they maintain that the sacrament of penance confers grace without any pious exertion on the part of those receiving it, something that the Church of God has never taught or ever accepted. Falsely also do they assert that contrition is extorted and forced, and not free and voluntary.

catholicculture.org/culture/library/view.cfm?recnum=5357#sac

 

[Augustine3]

You do know that because Bookcat in post #13 already quoted the Church teaching to you.

I repeat.

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.

Yes I saw it, thank you. That’s an implicit statement. I was hoping something more explicit dealing with the example I gave. I guess it’s clear enough

Imperfect contrition will be forgiven once you receive absolution in confession.
Imperfect contrition will not be forgiven if you are travelling to see the priest and get hit by a bus. It’s a scary thought! I’m gonna have to start double checking the road before I cross on my way to confession!

 

[Augustine3]

Council of Trent:
CHAPTER IV - CONTRITION
…
The council teaches furthermore, that though it happens sometimes that this contrition is perfect through charity and reconciles man to God before this sacrament is actually received, this reconciliation, nevertheless, is not to be ascribed to the contrition itself without a desire of the sacrament, which desire is included in it. As to imperfect contrition, which is called attrition, since it commonly arises either from the consideration of the heinousness of sin or from the fear of hell and of punishment, the council declares that if it renounces the desire to sin and hopes for pardon, it not only does not make one a hypocrite and a greater sinner, but is even a gift of God and an impulse of the Holy Ghost, not indeed as already dwelling in the penitent, but only moving him, with which assistance the penitent prepares a way for himself unto justice. And though without the sacrament of penance it cannot per se lead the sinner to justification, it does, however, dispose him to obtain the grace of God in the sacrament of penance. For, struck salutarily by this fear, the Ninivites, moved by the dreadful preaching of Jonas, did penance and obtained mercy from the Lord.22 Falsely therefore do some accuse Catholic writers, as if they maintain that the sacrament of penance confers grace without any pious exertion on the part of those receiving it, something that the Church of God has never taught or ever accepted. Falsely also do they assert that contrition is extorted and forced, and not free and voluntary.

catholicculture.org/culture/library/view.cfm?recnum=5357#sac

I think it was in the same council, a declaration something to the effect of – in absolute terms no one really knows if he truly is in the state of grace. Only God knows. Do you know anything about it?

 

[Butaperson]

This is news to me. So are we saying that I do not have to be truly sorry for my sins to be forgiven in the confessional.

On the other hand, if I am truly sorry for my sins, I am forgiven immediately without confession but will need to confess later. Does that mean that I am immediately in the state of grace? So if I was in a mortal sin, a perfect contrition will allow me to go to communion except that I need to go to confession later?

My Sunday school teacher told us that perfect contrition means you are sorry for the sin ONLY because it has offended God, that heaven and hell have no factor in your sorrow because your devotion to God overwhelms it all. Imperfect contrition, on the other hand, means that you do have true regret, but fear of hell and want of heaven still plays a part.

Like in the Act of Contrition we say “Because I dread the loss of heaven and the pains of hell, but most of all because they have offended thee, my God”, that is imperfect contrition. Perfect contrition, it would go more like “Because, and only because, they have offended thee, my God”.

 

[thistle]

Yes I saw it, thank you. **That’s an implicit statement. **I was hoping something more explicit dealing with the example I gave. I guess it’s clear enough

Imperfect contrition will be forgiven once you receive absolution in confession.
Imperfect contrition will not be forgiven if you are travelling to see the priest and get hit by a bus. It’s a scary thought! I’m gonna have to start double checking the road before I cross on my way to confession!

Its not. It very EXPLICIT.

 

[Vico]

I think it was in the same council, a declaration something to the effect of – in absolute terms no one really knows if he truly is in the state of grace. Only God knows. Do you know anything about it?

Council of Trent, Session 6:CHAPTER IX - AGAINST THE VAIN CONFIDENCE OF HERETICS

 But though it is necessary to believe that sins neither are remitted nor ever have     been remitted except gratuitously by divine mercy for Christ's sake, yet it must not be     said that sins are forgiven or have been forgiven to anyone who boasts of his confidence     and certainty of the remission of his sins,[47] resting on that alone, though among     heretics and schismatics this vain and ungodly confidence may be and in our troubled times     indeed is found and preached with untiring fury against the Catholic Church.

Moreover, it must not be maintained, that they who are truly justified must needs, without any doubt whatever, convince themselves that they are justified, and that no one is absolved from sins and justified except he that believes with certainty that he is absolved and justified,[48] and that absolution and justification are effected by this faith alone, as if he who does not believe this, doubts the promises of God and the efficacy of the death and resurrection of Christ.

For as no pious person ought to doubt the mercy of God, the merit of Christ and the virtue and efficacy of the sacraments, so each one, when he considers himself and his own weakness and indisposition, may have fear and apprehension concerning his own grace, since no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God.

catholicculture.org/culture/library/view.cfm?recnum=5392

 

[Augustine3]

Council of Trent, Session 6:CHAPTER IX - AGAINST THE VAIN CONFIDENCE OF HERETICS

 But though it is necessary to believe that sins neither are remitted nor ever have     been remitted except gratuitously by divine mercy for Christ's sake, yet it must not be     said that sins are forgiven or have been forgiven to anyone who boasts of his confidence     and certainty of the remission of his sins,[47] resting on that alone, though among     heretics and schismatics this vain and ungodly confidence may be and in our troubled times     indeed is found and preached with untiring fury against the Catholic Church.

Moreover, it must not be maintained, that they who are truly justified must needs, without any doubt whatever, convince themselves that they are justified, and that no one is absolved from sins and justified except he that believes with certainty that he is absolved and justified,[48] and that absolution and justification are effected by this faith alone, as if he who does not believe this, doubts the promises of God and the efficacy of the death and resurrection of Christ.

For as no pious person ought to doubt the mercy of God, the merit of Christ and the virtue and efficacy of the sacraments, so each one, when he considers himself and his own weakness and indisposition, may have fear and apprehension concerning his own grace, since no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God.

catholicculture.org/culture/library/view.cfm?recnum=5392

Thanks

 

[Augustine3]

Reading the passage below in context, what does it mean? Where does the sacrament of reconciliation fit in here?

it is written (Sirach 5:5): “Be not without fear about sin forgiven.” Therefore man should always grieve, that his sins may be forgiven him.

newadvent.org/summa/5004.htm

 

[Isaiah45_9]

Reading the passage below in context, what does it mean? Where does the sacrament of reconciliation fit in here?

it is written (Sirach 5:5): “Be not without fear about sin forgiven.” Therefore man should always grieve, that his sins may be forgiven him.

newadvent.org/summa/5004.htm

Most of us, are always in a state of sin. Mortal being the most grievous one. If we, as Catholics, rely only on the Sacrament of Reconciliation without an actual grief of offending God - we have a major problem. Confession without Repention is a dangerous game to play.

And even when our sins have been forgiven in Confession - if we have not forgiven others, truly we won’t be forgiven either.

I don’t know if you have read about Saint Padre Pio, but he would be a great Saint to look into the mystery of Confession.

 

[Vico]

Reading the passage below in context, what does it mean? Where does the sacrament of reconciliation fit in here?

it is written (Sirach 5:5): “Be not without fear about sin forgiven.” Therefore man should always grieve, that his sins may be forgiven him.

newadvent.org/summa/5004.htm

The satisfaction for sin, which must be made even after the remission of the sin, may be feared.

Catechism of the Catholic Church1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused. 62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must “make satisfaction for” or “expiate” his sins. This satisfaction is also called “penance.”
1473 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the “old man” and to put on the "new man."85

 

[Augustine3]

Thanks again everyone!