Article II: On Penance As It Is A Sacrament

1649. DEFINITION. Penance is a Sacrament consisting in the acts of the penitent and in the absolution of the priest; - or, it is an external rite instituted by Christ, by which, through juridical absolution given by a priest, sins committed after Baptism are remitted to a contrite and confessed man, with competent satisfaction enjoined.

1650. Principles. I. There exists in the Church a SACRAMENT OF PENANCE, by which sins committed after Baptism are truly remitted. This is of faith from Trent (sess. 14, can. 1), defining thus: "If anyone shall say that in the Catholic Church Penance is not truly and properly a Sacrament, instituted by Christ our Lord for reconciling the faithful themselves to God, as often as they fall into sins after Baptism: let him be anathema." But the reason for this definition is clear; for Penance bears before itself everything which is required for the notion of a true Sacrament, namely a sensible and sacred sign, divine institution, and annexed grace, as will be clear from the words of Christ to be cited immediately.

1651. II. The Sacrament of Penance was instituted IN THE MANNER OF A JUDGMENT, in which the penitent is at once the accused and the accuser of himself, while the judge is the absolving priest. - This is clear from the words of the Savior (John 20:22-23): "Receive the Holy Spirit: whose sins you shall forgive, they are forgiven them; and whose you shall retain, they are retained." By these words all the faithful of Christ who have fallen into fault are commanded to present themselves before this tribunal, so that through the sentence of priests, as often as they have sinned, they may be freed from the incurred guilt. Therefore it is clear that the Sacrament was instituted in the manner of a judgment. Hence Trent thus says (sess. 14, can. 9): "If anyone shall say that the sacramental absolution of the priest is not a judicial act: let him be anathema."

1652. III. The Sacrament of Penance, either in reality or in desire, is NECESSARY for all who have fallen into mortal sin after Baptism, by necessity of PRECEPT, indeed also of MEANS. - This is clear from Trent (sess. 14, cap. 2, end), where it is said: "But this Sacrament of Penance is necessary for those fallen after Baptism, as Baptism itself is necessary for those not yet regenerated." Namely, thus from the positive ordinance of Christ, who mercifully conceded to those fallen after Baptism, or having suffered shipwreck, this second plank, by which they may safely, although laboriously, escape again from the abyss of perdition. - But that it is conceded as a single remedy and one necessarily to be taken, is clear from the words of Christ: I will give the keys... they are forgiven... they are retained; for keys would be given in vain if entrance lay open without their help; nor would sins be retained through the Church if remission of them could be obtained by another way.

We said either in desire, namely explicit or implicit; for as for those not yet baptized the desire of Baptism suffices for justification and salvation, which is called baptism of the Spirit, or of the love of God above all things, so also for the baptized after a fall the desire of the Sacrament of Penance suffices, included in perfect contrition, yet in such a way that, if afterward the Sacrament can be received, it is altogether necessary.¹¹ (Recall what was said at n. 1645 and 1646.)

But when the reception of this Sacrament is obligatory will be said below, where Confession is treated (n. 1683 sqq.).

1653. Questions. Q. 1. What are the EFFECTS of the Sacrament of Penance?

Resp. They are principally the following: 1. Sins are remitted, as to fault and eternal punishment, so perfectly that they never revive through a subsequent sin; and this is through the infusion of sanctifying grace. 2. Temporal punishment is remitted both by reason of absolution, and by reason of the satisfaction imposed by the confessor; and indeed in a greater or lesser degree, according to the disposition of the penitent. But never, Trent being witness, can we arrive at complete newness and integrity without great weepings and labors on our part, divine justice requiring this. 3. Good works previously done in charity, and mortified through sin, revive. 4. Sacramental grace is conferred, through which we pursue sin with always greater hatred and are more efficaciously preserved from it.

To these add many other SECONDARY EFFECTS which well-disposed penitents, indeed also the whole Christian society, obtain from this benefit of God.¹² On this matter see the Dogmaticians.

Q. 2. In what things does the SACRAMENT of Penance differ from the VIRTUE of penance?

Resp. Especially in these: 1. Penance, insofar as it is a virtue, is placed under the genus of habit; as it is a Sacrament, it is placed under sacred sign. 2. The virtue through its acts is a part of the Sacrament; but this is the whole itself, which, besides the acts of the virtue, also includes absolution. 3. The virtue requires, for causing justification, a perfect act or contrition; the Sacrament justifies even with attrition alone, as will be seen below. 4. The virtue is a cause of grace by way of disposition, and ex opere operantis; the Sacrament, by way of an instrumental efficient cause, and ex opere operato.¹³ (cf. n. 1659, end.)