Julius III, 1550-1555

this sacrament, however, so far as concerns its force and efficacy, is reconciliation with God, which at times in pious persons and in those who receive this sacrament with devotion is wont to be followed by peace of conscience and serenity with an exceedingly great consolation of spirit. The holy Council, while recording these matters regarding the parts and effect of this sacrament, condemns the opinions of those who maintain that the parts of penance are the terrors of conscience and faith [can. 4].

Chap. 4. Contrition

897. Contrition, which has the first place among the aforementioned acts of the penitent, is a sorrow of the soul and a detestation of sin committed, with a determination of not sinning in the future. This feeling of contrition is, moreover, necessary at all times to obtain the forgiveness of sins, and thus for a person who has fallen after baptism it especially prepares for the remission of sins, if it is united with trust in divine mercy and with the desire of performing the other things required to receive this sacrament correctly. The holy Synod, therefore, declares that this contrition includes not only cessation from sin and a resolution and a beginning of a new life, but also hatred of the old, according to this statement: "Cast away from you all your transgressions, by which you have transgressed, and make to yourselves a new heart and a new spirit" [Ezech. 18:31]. And certainly, he who has considered those lamentations of the saints: "To Thee only have I sinned, and have done evil before Thee" [Ps. 50:6]; "I have labored in my groanings; I shall wash my bed every night" [Ps. 6:7]; "I will recount to Thee all my years in the bitterness of my soul" [Isa. 38:15], and others of this kind, will readily understand that they emanate from a certain vehement hatred of past life and from a profound detestation of sins.

898. The Council teaches, furthermore, that though it sometimes happens that this contrition is perfect because of charity and reconciles man to God, before this sacrament is actually received, this reconciliation nevertheless must not be ascribed to the contrition itself without the desire of the sacrament which is included in it. That imperfect contrition [can. 5] which is called attrition, since it commonly arises either from the consideration of the baseness of sin or from fear of hell and its punishments, if it renounces the desire of sinning with the hope of pardon, the Synod declares, not only does not make a person a hypocrite and a greater sinner, but is even a gift of God and an impulse of the Holy Spirit, not indeed as already dwelling in the penitent, but only moving him, assisted by which 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, nevertheless it does dispose him to obtain the grace of God