Today’s Catechism sections discuss the acts of the penitent in the Sacrament of Penance. Supporting material comes from the “Summa Theologica”.

VII. The Acts of the Penitent

1450 "Penance requires . . . the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction."49

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 moral catechesis of the Gospels and the apostolic Letters, such as the Sermon on the Mount and the apostolic teachings.53

The confession of sins

1455 The confession (or disclosure) of sins, even from a simply human point of view, frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible.

1456 Confession to a priest is an essential part of the sacrament of Penance: "All mortal sins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are most secret and have been committed against the last two precepts of the Decalogue; for these sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly."54

When Christ's faithful strive to confess all the sins that they can remember, they undoubtedly place all of them before the divine mercy for pardon. But those who fail to do so and knowingly withhold some, place nothing before the divine goodness for remission through the mediation of the priest, "for if the sick person is too ashamed to show his wound to the doctor, the medicine cannot heal what it does not know."55

1457 According to the Church's command, "after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious sins at least once a year."56 Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession.57 Children must go to the sacrament of Penance before receiving Holy Communion for the first time.58

1458 Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church.59 Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father's mercy, we are spurred to be merciful as he is merciful:60

Whoever confesses his sins . . . is already working with God. God indicts your sins; if you also indict them, you are joined with God. Man and sinner are, so to speak, two realities: when you hear "man" - this is what God has made; when you hear "sinner" - this is what man himself has made. Destroy what you have made, so that God may save what he has made .... When you begin to abhor what you have made, it is then that your good works are beginning, since you are accusing yourself of your evil works. The beginning of good works is the confession of evil works. You do the truth and come to the light.61

Satisfaction

1459 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."

1460 The penance the confessor imposes must take into account the penitent's personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him."63

The satisfaction that we make for our sins, however, is not so much ours as though it were not done through Jesus Christ. We who can do nothing ourselves, as if just by ourselves, can do all things with the cooperation of "him who strengthens" us. Thus man has nothing of which to boast, but all our boasting is in Christ . . . in whom we make satisfaction by bringing forth "fruits that befit repentance." These fruits have their efficacy from him, by him they are offered to the Father, and through him they are accepted by the Father.64

IN BRIEF

1491 The sacrament of Penance is a whole consisting in three actions of the penitent and the priest's absolution. The penitent's acts are repentance, confession or disclosure of sins to the priest, and the intention to make reparation and do works of reparation.

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."

1493 One who desires to obtain reconciliation with God and with the Church, must confess to a priest all the unconfessed grave sins he remembers after having carefully examined his conscience. The confession of venial faults, without being necessary in itself, is nevertheless strongly recommended by the Church.

1494 The confessor proposes the performance of certain acts of "satisfaction" or "penance" to be performed by the penitent in order to repair the harm caused by sin and to re-establish habits befitting a disciple of Christ.

In the “Summa Theologica” (4, 90, 2), St. Thomas Aquinas discusses the parts of the Sacrament of Penance.

Article 2. Whether contrition, confession, and satisfaction are fittingly assigned as parts of Penance?

Objection 1. It would seem that contrition, confession, and satisfaction are not fittingly assigned as parts of Penance. For contrition is in the heart, and so belongs to interior penance; while confession consists of words, and satisfaction in deeds; so that the two latter belong to interior penance. Now interior penance is not a sacrament, but only exterior penance which is perceptible by the senses. Therefore these three parts are not fittingly assigned to the sacrament of Penance.

Objection 2. Further, grace is conferred in the sacraments of the New Law, as stated above (62, 1,3). But no grace is conferred in satisfaction. Therefore satisfaction is not part of a sacrament.

Objection 3. Further, the fruit of a thing is not the same as its part. But satisfaction is a fruit of penance, according to Luke 3:8: "Bring forth . . . fruits worthy of penance." Therefore it is not a part of Penance.

Objection 4. Further, Penance is ordained against sin. But sin can be completed merely in the thought by consent, as stated in I-II, 72, 7: therefore Penance can also. Therefore confession in word and satisfaction in deed should not be reckoned as parts ofPenance.

On the contrary, It seems that yet more parts should be assigned to Penance. For not only is the body assigned as a part ofman, as being the matter, but also the soul, which is his form. But the aforesaid three, being the acts of the penitent, stand asmatter, while the priestly absolution stands as form. Therefore the priestly absolution should be assigned as a fourth part ofPenance.

I answer that, A part is twofold, essential and quantitative. The essential parts are naturally the form and the matter, andlogically the genus and the difference. In this way, each sacrament is divided into matter and form as its essential parts. Hence it has been said above (60, 5,6) that sacraments consist of things and words. But since quantity is on the part of matter,quantitative parts are parts of matter: and, in this way, as stated above (Article 1), parts are assigned specially to the sacrament of Penance, as regards the acts of the penitent, which are the matter of this sacrament.

Now it has been said above (85, 3, ad 3) that an offense is atoned otherwise in Penance than in vindictive justice. Because, in vindictive justice the atonement is made according to the judge's decision, and not according to the discretion of the offender or of the person offended; whereas, in Penance, the offense is atoned according to the will of the sinner, and the judgment of Godagainst Whom the sin was committed, because in the latter case we seek not only the restoration of the equality of justice, as in vindictive justice, but also and still more the reconciliation of friendship, which is accomplished by the offender making atonementaccording to the will of the person offended. Accordingly the first requisite on the part of the penitent is the will to atone, and this is done by contrition; the second is that he submit to the judgment of the priest standing in God's place, and this is done inconfession; and the third is that he atone according to the decision of God's minister, and this is done in satisfaction: and socontrition, confession, and satisfaction are assigned as parts of Penance.

Reply to Objection 1. Contrition, as to its essence, is in the heart, and belongs to interior penance; yet, virtually, it belongs to exterior penance, inasmuch as it implies the purpose of confessing and making satisfaction.

Reply to Objection 2. Satisfaction confers grace, in so far as it is in man's purpose, and it increases grace, according as it is accomplished, just as Baptism does in adults, as stated above (68, 2; 69, 8).

Reply to Objection 3. Satisfaction is a part of Penance as a sacrament, and a fruit of penance as a virtue.

Reply to Objection 4. More things are required for good, "which proceeds from a cause that is entire," than for evil, "which results from each single defect," as Dionysius states (Div. Nom. iv). And thus, although sin is completed in the consent of the heart, yet the perfection of Penance requires contrition of the heart, together with confession in word and satisfaction in deed.

The Reply to the Fifth Objection is clear from what has been said.

Footnotes

49 Roman Catechism II, V, 21; cf. Council of Trent (1551): DS 1673.
50 Council of Trent (1551): DS 1676.
51 Cf. Council of Trent (1551): DS 1677.
52 Cf. Council of Trent (1551): DS 1678; 1705.
53 Cf. ⇒ Mt 5-7; ⇒ Rom 12-15; ⇒ 1 Cor 12-13; ⇒ Gal 5; ⇒ Eph 4-6; etc.
54 Council of Trent (1551): DS 1680 (ND 1626); cf. Ex 20:17; ⇒ Mt 5:28.
55 Council of Trent (1551): DS 1680 (ND 1626); cf. St. Jerome, In Eccl. 10, 11: PL 23:1096.
56 Cf. ⇒ CIC, Can. 989; Council of Trent (1551): DS 1683; DS 1708.
57 Cf. Council of Trent (1551): DS 1647; 1661; ⇒ CIC, can. 916; CCEO, can. 711.
58 Cf. ⇒ CIC, can. 914.
59 Cf. Council of Trent: DS 1680; ⇒ CIC, can. 988 # 2.
60 Cf. ⇒ Lk 6:36.
61 St. Augustine, In Jo. ev. 12, 13: PL 35, 1491.
62 Cf. Council of Trent (1551): DS 1712.
63 ⇒ Rom 8:17; ⇒ Rom 3:25; ⇒ 1 Jn 2:1-2; cf. Council of Trent (1551): DS 1690.
64 Council of Trent (1551): DS 1691; cf. ⇒ Phil 4:13; ⇒ 1 Cor 1:31; ⇒ 2 Cor 10:17; ⇒ Gal 6:14; ⇒ Lk 3:8[ETML:C/].