Of the Time for Contrition

Of the Time for Contrition — St. Thomas Aquinas asks: Whether the whole of this life is the time for contrition?; Whether it is expedient to grieve for sin continually?; Whether our souls are contrite for sins even after this life?.

We must now consider the time for contrition: under which head there are three points of inquiry:

Article 1: Whether the whole of this life is the time for contrition?

Augustine in De Poenitentia [*De vera et falsa Poenitentia, work of an unknown author] says that "when sorrow ceases, penance fails, and when penance fails, no pardon remains." Therefore, since it behooves one not to lose the forgiveness which has been granted, it seems that one ought always to grieve for one's sins.

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

As stated above (), there is a twofold sorrow in contrition: one is in the reason, and is detestation of the sin committed; the other is in the sensitive part, and results from the former: and as regards both, the time for contrition is the whole of the present state of life. For as long as one is a wayfarer, one detests the obstacles which retard or hinder one from reaching the end of the way. Wherefore, since past sin retards the course of our life towards God (because the time which was given to us for the course cannot be recovered), it follows that the state of contrition remains during the whole of this lifetime, as regards the detestation of sin. The same is to be said of the sensible sorrow, which is assumed by the will as a punishment: for since man, by sinning, deserved everlasting punishment, and sinned against the eternal God, the everlasting punishment being commuted into a temporal one, sorrow ought to remain during the whole of man's eternity, i.e. during the whole of the state of this life. For this reason Hugh of St. Victor says [*Richard of St. Victor, De Pot. Lig. et Solv. 3,5,13] that "when God absolves a man from eternal guilt and punishment, He binds him with a chain of eternal detestation of sin."

Article 2: Whether it is expedient to grieve for sin continually?

Augustine [*De vera et falsa Poenitentia, work of an unknown author] says: "The penitent should always grieve, and rejoice in his grief."

Further, it is expedient always to continue, as far as it is possible, those acts in which beatitude consists. Now such is sorrow for sin, as is shown by the words of Mat. 5:5, "Blessed are they that mourn." Therefore it is expedient for sorrow to be as continual as possible.

We find this condition in the acts of the virtues, that in them excess and defect are not possible, as is proved in Ethic. ii, 6,7. Wherefore, since contrition, so far as it is a kind of displeasure seated in the rational appetite, is an act of the virtue of penance, there can never be excess in it, either as to its intensity, or as to its duration, except in so far as the act of one virtue hinders the act of another which is more urgent for the time being. Consequently the more continually a man can perform acts of this displeasure, the better it is, provided he exercises the acts of other virtues when and how he ought to. On the other hand, passions can have excess and defect, both in intensity and in duration. Wherefore, as the passion of sorrow, which the will takes upon itself, ought to be moderately intense, so ought it to be of moderate duration, lest, if it should last too long, man fall into despair, cowardice, and such like vices.

Article 3: Whether our souls are contrite for sins even after this life?

contrition is a part of the sacrament of Penance. But the sacraments do not endure after this life. Neither, therefore, does contrition.

Further, contrition can be so great as to blot out both guilt and punishment. If therefore the souls in purgatory could have contrition, it would be possible for their debt of punishment to be remitted through the power of their contrition, so that they would be delivered from their sensible pain, which is false.

Three things are to be observed in contrition: first, its genus, viz. sorrow; secondly, its form, for it is an act of virtue quickened by charity; thirdly, its efficacy, for it is a meritorious and sacramental act, and, to a certain extent, satisfactory. Accordingly, after this life, those souls which dwell in the heavenly country, cannot have contrition, because they are void of sorrow by reason of the fulness of their joy: those which are in hell, have no contrition, for although they have sorrow, they lack the grace which quickens sorrow; while those which are in purgatory have a sorrow for their sins, that is quickened by grace; yet it is not meritorious, for they are not in the state of meriting. In this life, however, all these three can be found.