Chapter — Konings, Theologia Moralis
CHAPTER I: ON THE NATURE OF PENANCE
1337. - Penance, considered generically, sounds the same as the sorrow of soul which anyone experiences after he has done or omitted something which he would wish had not been done or had not been omitted. But in the strict and proper sense penance is sorrow of soul, insofar as it is referred to God offended, and hostile to us.
I. Penance, as a virtue, is defined: A moral virtue inclining one to detestation of sin, insofar as it is an offense of God, and to an efficacious purpose of avoiding it in the future, and of satisfying divine justice.
Penance was never not necessary to the sinner by necessity of means unto salvation. For it is altogether repugnant that an impenitent sinner be received by God into friendship.
It is also necessary by necessity of divine precept, as is clear from many testimonies of Sacred Scripture, e.g. "Unless you shall do penance, you shall all likewise perish," etc.1
The effect of perfect penance, namely of that which leads to those acts of obedience by which, from His immense mercy, God Himself has revealed that He is placated and reconciled with sinful man, is twofold: 1° remission of sins, as is clear from countless places of Sacred Scripture; 2° remission of eternal punishment. For a justified man cannot be liable to eternal punishment. It is clear also from Trent.2
II. Penance, as a Sacrament, is defined: A Sacrament of the new law instituted by Christ after the manner of a judgment, for remitting, through priestly absolution, to a contrite and confessing man sins committed after Baptism.
This Sacrament differs especially from the others in this, that it is administered after the manner of a judgment: for the penitent is present at once as accused, witness, and accuser; and the priest as judge pronouncing sentence.
Notes to n. 1337. (1) Luke 13. 5. (2) Sess. 6. c. 7.
1338. Points To Be Established. - I. Penance is a true Sacrament of the new law. See Dogmatics.
II. The Sacrament of Penance has the power:
Of remitting all sins committed after Baptism.
Of restoring infused virtues, yet according to the measure of disposition.
Of revivifying works made dead. See Dogmatics.
III. The necessary parts of the Sacrament of Penance are 1° contrition; 2° confession; 3° absolution; 4° satisfaction, insofar as it is to be accepted by the penitent. For the Sacrament of Penance was instituted after the manner of a reconciling judgment; but this cannot be had without sorrowful confession of guilt, a disposition of soul for undergoing the satisfaction enjoined, and the absolution of the priest. - But satisfaction, insofar as it is to be imposed or fulfilled, is only an integral part of this Sacrament; because the primary effect, namely grace and the remission of sins as to guilt and eternal punishment, can be had without satisfaction.
IV. But the acts of the penitent required for the remission of sins are: 1° contrition; 2° confession; 3° satisfaction in the sense explained. This is clear from Trent.1
V. The Sacrament of Penance is necessary - by necessity of precept in reality, and by necessity of means in desire, at least implicit - for remitting mortal sins committed after Baptism. Thus in the new law Christ the Lord, the supreme legislator and provider, has established by His divine goodness and providence.
Hence for those stained by mortal sin committed after Baptism, the Sacrament of Penance is necessary unto salvation at least by necessity of precept; but penance or contrition with the desire of the Sacrament, or with a serious purpose, at least implicit, of confessing sins when the opportune occasion has been given, is always necessary by necessity of means.