Hence the precept of the Roman Ritual, "After the confessor has heard the confession he should try by earnest exhortation to move the penitent to contrition" (Schieler-Heuser, op. 32) taken from Baius was condemned by Gregory XIII : "That charity which is the fullness of the law is not always conjoined with forgiveness of sins." Perfect contrition, with the desire of receiving the Sacrament of Penance , restores the sinner to grace at once. All are agreed that pure, or disinterested, love ( amor benevolentiæ, amor amicitiæ ) suffices; when there is question of interested, or selfish, love ( amor concupiscentia ) theologians hold that purely selfish love is not sufficient. The decision has generally been that sorrow need not be sovereign "intensively", for intensity makes no change in the substance of an act (Ballerini, Opus Morale: De Contritione; Bonaventure, In Lib. 113) that it is sufficient if the sorrow coexist in any way with the confession and is referred to it. Regarding that contrition which has for its motive the love of God, the Council of Trent declares: "The Council further teaches that, though contrition may sometimes be made perfect by charity and may reconcile men to God before the actual reception of this sacrament, still the reconciliation is not to be ascribed to the contrition apart from the desire for the sacrament which it includes." The following proposition (no. That the earlier Fathers taught the efficacy of sorrow for the remission of sins is very clear (Clement in P. Hence it is said, many sins are forgiven her because she hat loved much, as though to say, she hath burned away entirely the rust of sin, because she is inflamed with the fire of love." Theologians have inquired with much learning as to the kind of love that justifies with the Sacrament of Penance . (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.
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. vi, 7 sqq.); it always implies a recognition of wrong done to God, a detestation of the evil wrought, and a desire to turn from evil and do good. To thee only have I sinned, and have done evil before thee . This interior repentance has been called by theologians "contrition". In keeping with this teaching of the Scriptures and the doctors, the Council of Trent defined; "If anyone say that without the inspiration of the Holy Spirit and without His aid a man can repent in the way that is necessary for obtaining the grace of justification, let him be anathema." (c) Universal The Council of Trent defined that real contrition includes "a firm purpose of not sinning in the future"; consequently he who repents must resolve to avoid all sin."Neither Sylvester nor any of the thirty-two popes before him, nor those succeeding him, ever emphasized that there were at least three well-known and authentic lines of legitimate blood descent from Jesus' own family..." ~Malachi Martin "The Roman Catholic Church tried to kill off all remnants of the Desposyni and their guardians, the Cathars and the Templars, during the Inquisition, in order to maintain power through the apostolic succession of Peter instead of the hereditary succession of Mary Magdalene." ~The Rise and Fall of the Catholic Church Jesus said, "If you bring forth what is within you, what you bring forth will save you.