I recommend all my readers to read this little booklet in order to learn the secret of contrition that might very well save your soul from damnation. As one Amazon commentator put it: "I found this little pamphlet to be the greatest little pamphlet, second only to Holy Scripture!!! Absolutely astounding! Fantastic manual on how to go to confession and properly dispose yourself. A must read for every person that knows they will one day pass away."
INTRODUCTION
At
first sight of this little book, that bears the high-sounding title
of 'The Golden Key of Paradise,' perhaps, dear reader, you will be
somewhat curious to know whether its contents are as good as its
title. Perhaps you are inclined to shrug your shoulders and feel as
you do when you see advertised marvelous and infallible
cures for all the ills that flesh is heir to.
No, be not
deceived; this is a genuine key, and one you can easily manipulate.
It is Perfect Contrition, which for the forty centuries before the
coming of Christ was the only means of salvation for all those who
had committed sin, and which even now is destined to save myriads of
souls. Look at its marvelous power. It can open Heaven
every day, and every moment of each day. Especially is it
efficacious if at the moment of death you cannot have at your side
the priest, the dispenser of the divine mercies, an absence
unfortunately only too common nowadays, on account of the number of
sudden deaths. In this case Perfect Contrition will he the last key
which, with the grace of God, will open Heaven to you. But it is
necessary to learn during life how to use this key at the moment of
death. How many souls that otherwise would have been lost for all
eternity have, by means of an Act of True Contrition, opened Paradise
for themselves. The learned and holy Cardinal Franzehin said 'If I
could wander through the country preaching the Word of God, my
favourite theme would be Perfect Contrition. Golden words, dear
reader, with which I fully agree; adding, however, that I would wish
to do the same from the pulpits in the cities, where the occasions of
sin are greater and the dangers to one's soul are
innumerable.PREFACE
TO THE ITALIAN TRANSLATION
THE
Author, by a happy inspiration called this little book 'The Golden
Key of Paradise.' And, in fact, our true home, yours and mine, and of
everybody else, is Heaven. This world in which we now live is not our
true home. So true is this that, sooner or later, Death will drive us
hence and send us to that Home Eternal. Now, in order to enter into
the home of true and everlasting happiness, Heaven, we need a key
with which to open the door. And in this little book you will find
that key—a key of purest gold, fashioned by a zealous priest from
the teachings of the Gospel and of the Catholic Church. This key is
called Perfect Contrition.
Now, if Perfect Contrition is the
Key to Heaven, it naturally follows that everybody should possess
one, and know how to use it. And so, whoever you may be, or whatever
may be your condition and state in life, this book is written
specially for you.
Are you a priest? This pamphlet will call
to your mind beautiful practical truths, the importance of which you
may never have considered, and as you turn over these pages you will
feel constrained to impart to your flock the wonderful knowledge that
is yours.
Are you in a religious community? What peace can you
not procure for yourself by frequently using this key.
Are you
the father or mother of a family? Then accept this precious key to
open the Gates of Heaven for yourself; and leave it as an heirloom to
your children; they will thank you for it for all eternity.
Are
you a teacher? Teach your charges the frequent use of this mystical
key. Some day they will appreciate it.
Whatever you are, learn
to use this golden key, and, should any of the thousand disasters so
frequent nowadays overtake you, you have at hand the means of saving
your soul.
Are you a good Catholic? Use this key frequently,
for it led the saints to the apex of sanctity.
Are you a
sinner? This key is made specially for you, for it shows you how to
reopen the gates that you have closed by sin. I will go even further.
Are you a heretic, an infidel in good faith, or one who, knowing his
error, is now at death's door, and has no time to embrace the True
Faith or reconcile himself with God? Fortunate are you if this golden
key should have come into your hands. It can save you from Hell and
open Heaven for you. Fly, fly then, little book, like a butterfly
with golden wings, enter into the houses of the rich and of the poor;
go into the schools and workshops; fly over mountains and plains,
over land and sea; find your way into the steamers and trains;
penetrate the mines; ascend to the aeroplane in the clouds; where
ever sin and death may be, there bring the light and consolation that
are contained in your modest pages.
Key
to Heaven : What is Perfect Contrition?
FIRST
of all, what is contrition? Later on we will see about that word
'perfect.' Contrition is a grief of the soul, a detestation of sin
committed. It must be accompanied by a firm resolution of amending
one's life and of sinning no more.
The
Soul's Sorrow
Now,
for real contrition, three conditions are necessary—it must be
internal, universal, and supernatural. (a) It must be internal or
inward. It must come from the depths of the heart, and does not
consist of acts pronounced by the lips without reflection or
thought. It is not necessary to manifest our sorrow by sighs and
tears. These may be signs of contrition, but they are not essential
or necessary parts of it. Contrition rests in the soul and in the
firm resolution of leaving our sin and returning to God.
(b)
Our contrition must be universal—i.e., it must be extended to all
the sins, at least to all the mortal sins, that we have
committed.
(c) Lastly, it must be supernatural, which means
that it must be founded on some motive of faith—e.g., on Hell, on
Purgatory, on Heaven, on God, or on some similar motive. Our
contrition would be natural, and thereby useless, if it were founded
on some purely natural motive of interest or reason—as, for
example, if we were sorry because our sins brought us some illness or
dishonour or pecuniary loss. But if our sorrow is founded on some
truth of our Faith—for example, the loss of Heaven or the fear of
Hell—it is supernatural and meritorious.
Now, supernatural
contrition may be either imperfect or perfect; and here we return to
Perfect Contrition. Contrition is imperfect when we are sorry through
fear of God. It is perfect when we are sorry through love of Him. In
the first case we are sorry for having offended God because we fear
His just anger and punishment; in the second case, we are sorry
because sin offends God, Who is so infinitely good and
lovable.
Perfect Contrition springs from the perfect love of
God, and our love for God is perfect when we love Him because He is
infinitely perfect, infinitely beautiful, infinitely good in Himself,
or because, by His innumerable gifts to us, He has shown His love for
us. On the other hand, our love for God is imperfect when we love Him
because we hope for some benefit from Him. But should this something
be Himself in so much as He is our Supreme Good, then this would be
perfect love.
From this you will clearly see that when our
love is imperfect we think principally of ourselves, of the benefits
we have received; whereas, if it is perfect, we think
principally of God—of the goodness of Him Who enriches us with His
benefits. When our love is imperfect we love the gifts we have
received; when it is perfect we love the Giver of these gifts, not so
much for the gifts He gives as for the love and goodness that these
gifts manifest in Him.
Sorrow
Comes from Love
Now,
sorrow or contrition springs from love, and so it follows that our
contrition will be perfect when we repent of our sins through the
perfect love of God—i.e., when we repent, because by sinning we
offend God, Who is infinitely good and perfect and beautiful in
Himself, and Who loves us so much. Our contrition will be imperfect
if we repent through fear of God, because by sinning we have lost
Heaven or merited the pains of Purgatory or Hell. When our sorrow is
imperfect we think above all about ourselves, and of the punishment
that our sins will bring on us in the next life in much the same way
as a child is sorry for some fault because it fears a thrashing. With
perfect contrition we think principally about God, about His
greatness, His goodness, His beauty, His Love, all of which
attributes we offend in sinning, and for which sins the God-Man, our
Adorable Saviour, suffered so much. It is like a child repenting of a
fault because it has grieved its parents, who are so good and loving,
and have done so much for it. One other little example will help to
explain all this much better. After St. Peter denied his Divine
Master he thought of his sin, and, 'going out, wept bitterly.' Why
did he weep? Perhaps for the shame he would feel in front of the
other Apostles? If this was the reason, then his sorrow was purely
natural and without merit for Heaven. Perhaps he feared being
deprived of his dignity as an Apostle and Prince of the Apostles, or
perhaps he feared losing Heaven. These certainly would be worthy
motives, but still his sorrow would be imperfect. No, No! Peter wept
and repented because he had offended his beloved Master, Who was so
good, so holy, so worthy of his love; he wept because he had repaid
that love with the blackest ingratitude, and, as a consequence, his
contrition was perfect, his sin was forgiven. With this golden key he
had again reopened the doors of Heaven, which he had closed a moment
before by his triple denial. And, dear reader, have you not as much
reason to detest your own sins? Certainly. The benefits you have
received are more numerous than the hairs on your head, and for each
of these gifts you should exclaim with St. John, 'Let us love God Who
has first loved us.'
The
Love of God
And
how has God loved us? 'I have loved you,' He says, 'with an eternal
love. I have had pity on you and drawn you to Myself.' (Jer. xxxi.,
3.) So He has loved us with an eternal love. Right from eternity,
before you were born—aye, even before this world was made or the
angels themselves were created. He turned towards you one of those
loving looks that pierce the very heart; for you He created the
heavens and the earth, for you He prepared a body and a soul with all
the tenderness of a mother preparing for the coming of her child. It
is God Who gave you life and keeps you in life; it is He Who from day
to day gives you all those natural goods that you enjoy. Such a
thought should be sufficient to induce the very pagans to the perfect
love of God. But how much more reason have not you, a Christian, a
Catholic, to love Him with a perfect love—you who experience a
signal proof of His goodness and love, for 'He has pity on you'? You,
in consequence of the fall of our First Parents, were condemned with
the rest of mankind, but your Heavenly Father sent His only Son to be
your Saviour and to redeem you with His Precious Blood. During His
Agony in the Garden He thought of you. He thought of you as His Blood
flowed from the wounds caused by the cruel scourges and crown of
thorns. It was of you He thought as He laboured under the heavy Cross
up the hill of Calvary. It was of you He thought and for you He
suffered as He expired in shame and agony on the Cross. Yes, He
thought of you with as tender a love as if you were the only person
in the world, so that you can truly say with St. Paul, 'He loved me
and gave Himself up to death for me.' What conclusion can you draw
from all this? This, and this only—'Let us love God who has first
loved us.'
Besides, God drew you to Himself by Baptism, the
first and most important grace in this life, and by the Church into
whose bosom you were then admitted. How many there are who find the
True Church only after trials and sacrifices of every kind! How many,
again, who never know it! But through the love and mercy of Almighty
God you were endowed with the gift of the True Faith in your cradle.
He continues to draw you to Himself by means of the Sacraments and of
innumerable other graces, both internal and external. You are, as it
were, submerged in an ocean—in the ocean of divine love and mercy.
Not satisfied with all these proofs of His love, He wishes to crown
all these favours by placing you in Heaven, near to Himself, where
you will be eternally happy. What return can you make for all this
love? Nothing but love can repay love, and so do not all these proofs
of His infinite love force us to love Him and to exclaim with St.
Paul, 'Caritas Christi urget nos'? The love of Christ constrains us
to love Him in return.
Now, let us examine a little. How have
you corresponded to the love of a God so loving and so lovable?
Undoubtedly, with ingratitude and sin. But do you not now repent of
such ingratitude? Ah! I have no doubt but that at this moment your
heart burns with a desire of repairing such ingratitude by means of a
whole-hearted love. If such is the case, then at this very moment you
have Perfect Contrition—that contrition, viz., that is founded on
the love of God and is called Perfect Contrition, or Contrition of
Love.
But this contrition may be of a still higher degree and
consist in loving God simply because He is infinitely perfect,
infinitely glorious, and worthy of being loved above every other
thing, independent of His mercies towards us. Let us make a
comparison. Astronomers tell us that in the firmament there are stars
as large and as brilliant as the sun, but so far away that they are
invisible to the naked eye. Now, though these stars give us neither
light nor warmth, are they not as worthy of our admiration as the sun
itself? And suppose, now, that man had never experienced any benefits
from that eternal Star—the Love of God; suppose that Almighty God
had not created the earth or any living creature; He would not on
this account be any less wise, less grand, less beautiful, less
glorious, less worthy of love, because in Himself and through Himself
He is the Supreme Good. This is what we mean when we recite the
words, 'I detest my sins above every other evil because they
displease Thee, my God, Who for Thine infinite goodness art so
deserving of all my love.' Reflect for a moment on the love of
God—above all, think of the manifestation of this love in the
sufferings of Our Divine Saviour. By this means you will easily
understand it, and, like a fiery dart, it will pierce and inflame
your heart. Behold the practical way of exciting yourself to Perfect
Contrition.
It is related in the life of the Curé d'Ars that
on one occasion a lady, a perfect stranger to him, asked him to pray
for her husband, a careless Catholic, who had just died suddenly and
without receiving the Sacraments. 'He was so careless, Father,' she
said, weeping; 'he did not go to his duties, and whatever will become
of him?' 'Madam,' replied the saintly priest, 'do you not remember
the bouquet of flowers be picked every Saturday to decorate Our
Lady's altar? In return Our Blessed Lady obtained for him the grace
to make an act of Perfect Contrition before dying, and he is saved.'
The Curé had never before seen that lady, nor did he know her
husband, but it was a fact that every Saturday he picked that bunch
of flowers. Our Lady, in return for that very small token of love he
showed her, placed in his hands at that supreme moment the Golden Key
of Paradise.
II.
HOW TO OBTAIN PERFECT CONTRITION
First
of all, we must bear in mind that Perfect Contrition is a grace—a
great grace—from God. We should therefore constantly pray for it.
Ask for it, not only when you wish to make an Act of Contrition, but
often during the day. It should be the object of your most ardent
desires. Repeat often, 'My God! give me perfect sorrow for my sins.'
And if you sincerely mean what you say, Our Lord will hear your
prayer.
Before
the Crucifix
Besides
this, here is an easy way of making an Act of Contrition. Kneel down
before a crucifix in a church or in your room, or, if you cannot do
this, imagine yourself to be in the presence of Jesus Christ, and,
while looking at His wounds, think for a few moments, and then repeat
these or similar words, 'Who
is This nailed to a Cross? It is Jesus—my God and Saviour. And see
how He suffers! His Body covered with wounds and blood; His Soul
submerged in anguish and humiliations. Why does He suffer? For the
sins of mankind, and so for mine also. In the abyss of His torments
He is thinking of me. He is suffering for me. He is making reparation
for my sins. 'Remain
there at the foot of the Cross while the Blood of your Saviour falls
drop by drop on your soul. Ask yourself how you have corresponded
with these proofs of love. Call to mind your past sins, and,
forgetting for a moment both Heaven and Hell, repent because your
sins have reduced your Saviour to so pitiable a state. Promise Him
that you will not crucify Him again, and then slowly and fervently
repeat the Act of Contrition. Better still, repeat those words of
sorrow that will spontaneously rise up in your heart, now softened by
grace and filled with a holy bitterness.
Three
Visits
It
will not be out of place to call to mind here what St. Charles
Borromeo taught his penitents when they went to Confession. 'Do you
wish,' he used to say, 'to know an easy way of exciting yourselves to
true sorrow for your sins? Make three little visits—the first
above, the second below, the third in the middle. Your visit up above
will show you Paradise, which you have renounced for some empty
pleasure, for some sinful thought, or word or act. The displeasure
that will arise in your heart at the thought of this loss will be
good attrition, or imperfect contrition, and in Confession will
suffice to wash away your sins.
'Your visit below will show
you that frightful place in which you would be now if God had
exercised His justice—that place where you would for ever suffer
the torment of fire, far from your true home, which is Heaven. The
sorrow arising from this consideration is also excellent, and
sufficient in Confession.
'Your third visit will show you
Christ crucified and dying for you on Calvary amid pains and insults
of every description. The knowledge that the Crucified One is
Infinite Goodness Itself, your greatest Benefactor, Whom, instead of
loving, you have insulted and crucified, will awaken in your heart
sentiments of love and sorrow that will wipe away your sins even
before you enter the confessional.'
Dear reader, remember
these three visits of St. Charles, not only when you go to
Confession, but each time you wish to excite yourself to Perfect
Contrition.
III.
IS IT DIFFICULT TO MAKE AN ACT OF PERFECT CONTRITION?
No
doubt, it is more difficult to make an act of Perfect Contrition than
an Imperfect one, which suffices when we go to Confession. But still,
there is no one who, if he sincerely wishes it, cannot, with the
grace of God, make an act of Perfect Contrition. Sorrow is in the
will, not in the senses or feelings. All that is needed is that we
repent because we love God above everything else; that is all. True
it is that Perfect Contrition has its degrees, but it is none the
less perfect because it does not reach the intensity and sublimity of
the sorrow of St. Peter, of St. Mary Magdalene, or of St. Aloysius.
Such a degree is very desirable, but is by no means necessary. A
lesser degree, but, provided it proceeds from the love of God, and
not through fear of His punishments, is quite sufficient. And it is
very consoling to remember that for the 4000 years before the coming
of Christ the only means sinners had of obtaining pardon was this
same Perfect Contrition. There was no Sacrament of Penance in those
days. Even today for thousands—aye, for millions—of pagans, of
non-Catholics, and of Catholics, too, who have no time to call a
priest to their bedside, the only means of pardon and salvation is an
act of Perfect Contrition [and conversion].
Now, if it is true
that God does not wish the death of a sinner, it follows that He does
not wish to impose on His creatures a contrition or sorrow beyond
their powers, but one that is within the reach of everyone. And so,
if millions of poor creatures who, through no fault of their own,
live and die outside the True Fold, if these can obtain the grace of
Perfect Contrition [non-Catholics must be converted to the true faith and baptized before their death in order to attain salvation, and this is possible
before death by a special grace of infused faith and knowledge of the
mysteries necessary to be believed for salvation], do you imagine,
dear reader, that it will be difficult for you—you who enjoy the
happiness of being a Christian and a Catholic, and so are capable of
receiving much greater graces than they—you who are far better
instructed in things divine than the poor infidels are?
But I
dare to go even further. Often, very often, without even thinking of
it, you have Perfect Contrition for your sins. For example, when you
hear Mass devoutly or make the Stations of the Cross properly; when
you reflect before your crucifix or an image of the Sacred Heart.
What is more, every time you say the 'Our Father,' in the first three
petitions you make three acts of perfect charity, each of which is
sufficient to cancel every sin from your soul.
Very often, a
few words suffice to express the most ardent love and the most
profound sorrow—for instance, the little ejaculations, 'My Jesus,
mercy,' 'My God and my All,' 'My God, I love Thee above all things,'
'My God, have mercy on me, a poor sinner.' Aided by the grace of God
(and God has promised to give to all who ask), it is by no means
difficult to make an Act of Contrition. Take the case of David, who
for one curious look fell into the sin of adultery, and then of
murder. Having committed these sins, he lived on quite unconcerned
about the state of his soul till the prophet Nathan came to reprove
him. And this reproach induced David to make an act of Perfect
Contrition in a few words, 'Pec-cavi Domino' ('I have sinned against
the Lord'). So efficacious was his contrition that the prophet,
inspired by God, exclaimed, 'The Lord has forgiven you.'
Take,
again, the case of Mary Magdalen—a public sinner. She did not even
say one word, but simply wept at the Feet of Jesus. Jesus saw the
sorrow in her heart, and, turning to her, said: 'Woman! because thou
hast loved much thy sins are forgiven thee.' See, then, how little is
needed—only to love God above everything. And love demands neither
time nor trouble; it suffices to think of Jesus crucified, for it is
impossible then not to love Him, and to be sorry for the sins by
which we have crucified Him.
Remember the good thief—a
robber condemned to death—and yet for those few words spoken from
his heart, 'Lord, remember me when Thou shalt come into Thy Kingdom,'
he was immediately promised Heaven by Christ Himself: 'Today, thou
shalt be with Me in Paradise.'
Lastly, look at St. Peter, who
denied his Master three times. Jesus looked at him; Peter said not a
single word, but, 'going out, wept bitterly.' He was forgiven; he was
chosen by Christ to be His first successor on earth—the Prince of
the Apostles—and to-day is one of the most glorious saints in
Heaven.
Dear readers, should we ever have the misfortune to
offend God, let us give a look at the tabernacle where Jesus is
palpitating with love for us, or let us think of Calvary. Our hearts
will be touched. We will repent. We shall be forgiven and saved.
IV.
THE EFFECTS OF PERFECT CONTRITION
Forgiveness
Even Before Confession
Suppose
the person before he makes an act of Perfect Contrition is in the
state of mortal sin. Immediately, before even he goes to
Confession—so long as he has the intention of going when
opportunity offers—all his sins are forgiven. Not only is the
eternal punishment of Hell remitted, but all his merits, which he had
lost by sinning, are again restored to him. And if the person making
this Act of Contrition is in the state of grace, his soul is
strengthened against future temptations, his venial sins are
forgiven, his purgatory is lessened, and the love of God increases in
his soul. Behold the wonderful effects of the mercy of God produced
in the soul of the Christian, and even in that of the pagan in good
faith, by an act of Perfect Contrition.
Contrition
Does Not Dispense With Confession
Perhaps
in reading this you will be surprised and inclined to say, 'I can
well understand that at the moment of death we should ask for the
grace of Perfect Contrition, and that at that supreme moment it
produces these wonderful effects, but I can scarcely credit that it
has this power at all times, and when we are well and strong.' And
yet all this is perfectly true; it is as solid as the Rock on which
the Church is built. In short, it is as certain as the Word of God.
In the Council of Trent, the Church, under the assistance of the Holy
Ghost, declared 'that Perfect Contrition—i.e., that which proceeds
from the love of God—justifies man and reconciles him with God even
before the reception of the Sacrament of Penance.' Of course, it
is understood that such a person, if a Catholic, has at least the
implicit intention of going to Confession. Now, the Council of
Trent says nothing about the moment of death—it makes no
distinction of time or circumstances, and so always and at any moment
during life this golden key opens the gates of Paradise. This
declaration of Holy Church is simply the explanation of those words
of Our Divine Saviour, 'If anyone loves Me' (and no one can love Him
without being sorry for having offended Him)—'if anyone loves Me,
My Father will love Him, and We will come and dwell in him.' Now,
since God cannot dwell in a soul stained with mortal sin, it follows
that Perfect Contrition, or the Contrition of Charity, as it is
called, banishes sin from the soul.
Such has always been the
teaching of the Church, and when a heretic denied it he was condemned
by Rome. If, as we have already seen, Perfect Contrition produced
these wonderful effects in the Old Law— the Law of Fear and
Justice—with what greater reason should it not do so in the New
Law—the Law of Mercy and Love?
But, seeing how efficacious
Perfect Contrition is, seeing how it cleanses the soul even before
Confession, you may be inclined to say, 'Why, then, go to Confession
at all? Was not Confession instituted by Jesus Christ for the
remission of sins? And if Perfect Contrition remits sin even before
Confession, where is the necessity of Confession?' This objection or
difficulty is answered in the Catechism: 'If we fall into sin we
should make an Act of Contrition and go to Confession as soon as we
can.' And the reason is because, though Perfect Contrition produces
the same effects as Confession, it does not do so independently of
Confession. Confession is the ordinary means instituted by
Christ for the forgiveness of sin, and Perfect Contrition supposes
the intention of confessing those sins already forgiven by this Act
of Contrition. Without this intention an Act of Contrition would not
remit a single mortal sin. Should a person afterwards neglect to go
to Confession, at least within the year, he would commit a mortal sin
by wilfully disobeying one of the Commandments of the Church. So,
bear in mind that in order to make a good Act of Contrition we must
have the intention of going to Confession. But when? Must one go at
the first opportunity? Strictly speaking, no; since we are obliged to
go but once a year, except in special circumstances—as, for
instance, when we wish to receive Holy Communion. However, all
theologians vividly exhort us to go as soon as possible, and for
several reasons. We are more certain then that our sins are forgiven,
for our contrition may not have been perfect. We thus enjoy greater
peace of conscience, and we enrich our souls with the precious graces
annexed to the Sacrament of Penance. When, for instance, you meet
with an accident and injure, say, your hand or foot, what do you do?
You immediately apply such home remedies as you know of, and then
call the doctor at the first opportunity, for his prescriptions, you
know, are authentic. And you should do the same for an injury to your
soul—immediately say an Act of Contrition, which is the home
remedy, and then, as soon as possible, have recourse to your
spiritual doctor, who is your Confessor.
Again, someone might
be inclined to say, 'Since it is so easy to obtain pardon by means of
an Act of Perfect Contrition, I need not worry any more. I can sin
without scruple, and then simply make an Act of Contrition, and all
will be well.' Dear reader, anyone who would reason in this way would
not have the shadow of sorrow. How could he say he loved God above
everything when he intends to offend Him without scruple? When one is
really sorry for having done something he is resolved never to do it
again. It may happen, and often does happen, that after one has
sincerely repented of a sin, he is tempted again, and again falls
into the same sin. This is quite a different thing. His contrition
was good, because at the moment his resolution was sincere; but
later, under a fresh temptation, he unfortunately fell again. All he
can do is to repent once more, and resolve more firmly than ever to
be more vigilant in the future.
Perfect Contrition is a great
help to all those who sincerely wish to keep in the state of grace—to
all those who, in spite of good intentions, through frailty, fall
from time to time into mortal sin. But should anyone wish to abuse it
as a means of sinning more freely, for him, instead of being a divine
remedy, it would turn into an infernal poison.
St. Augustine
is the model of Perfect Contrition. Having spent a sinful youth and
early manhood, he repented, and in his Confessions says: 'Too
late, oh Eternal Goodness! have I learned to know You, but for the
future I will love You, I will never again offend You.' See how he
coupled with his sorrow the resolution of sinning no more.
V. WHY
IS PERFECT CONTRITION SO IMPORTANT, AND, AT TIMES, EVEN
NECESSARY?
It
is important during life, and especially at the moment of death, for
the following reasons:—
Friends
of God
What
greater happiness can we wish for in this life than to be in the
state of sanctifying grace? It is this which beautifies the soul,
which makes it a child of God and an heir to Heaven. It converts
every good work and every suffering patiently borne into acts of
merit. It is, as it were, a magic wand, converting everything into
heavenly gold. On the other hand, what more unfortunate being is
there than a person in mortal sin? All his past merits are lost, his
soul is in danger of hell, all his good works, all his sufferings,
even his prayers, are without the least merit for Eternity. How
important, then, to be in the state of grace. And if a person does
fall from this state, how can he again acquire it? There are two
means—Confession and Perfect Contrition. Confession is the ordinary
means, but as it is sometimes very difficult, and even impossible, to
go to Confession, Almighty God, in His Goodness, has given us an
extraordinary means, which is Perfect Contrition.
Suppose,
which God forbid, that someday you have the misfortune of committing
a mortal sin. After the distractions of the day, when you are at home
in the quiet of the evening, your conscience will begin to trouble
you, you will begin to feel ill at ease, and perhaps frightened, and
with very good reason, too. What are you to do? God places in your
hands the golden key that will reopen for you the Gates of Heaven
that you closed during the day. Make an Act of Contrition from the
motive of the love of God; resolve to sin no more, and to go to
Confession when you can; then go peacefully to bed. You are at peace
with God, and if you die during the night you will be saved.
On
the contrary, how pitiable is the state of the man who is ignorant of
Perfect Contrition! He goes to bed at night and rises in the morning
an enemy of God; he continues in this fearful state for days and
weeks, perhaps for months and years. This profound darkness into
which his soul is plunged is unbroken except for a few days after
each Confession; he then sins again, and remains in this state till
his next Confession. Unhappy man! To live practically all his life in
mortal sin, an enemy of God, without merits for Heaven, and in
constant danger of being lost eternally.
Before
Holy Communion
Of
course, you would not think of going to Holy Communion after having
committed a mortal sin and before going to Confession. St. Paul
insists: 'Let a man prove himself first.' Let him go to Confession,
and then partake of the Eucharistic Bread. Perfect Contrition is an
efficacious, but at the same time an extraordinary, means of
obtaining pardon—a means to be used when we cannot conveniently go
to Confession, and we always have an opportunity of going before
Communion. Still, we would do well to make an Act of Contrition
immediately before Communion, to purify our souls more and more, and
to receive more abundant fruits from this most holy
Sacrament.
Again, the practice of making frequent Acts of
Contrition is most advantageous for one who habitually lives in the
state of grace. Apart from a special revelation from God, we cannot
know for certain whether we are in His friendship or not; but every
Act of Contrition lessens our anxiety on this point. Again, it often
happens that we are in doubt as to whether we have given consent to a
temptation or not. What are we to do? Examine our conscience? This is
useless, for it will only bring back the temptation again, especially
if against holy purity; and, moreover, we will never decide whether
we have consented or not. No; make an Act of Perfect Contrition, as
St. Francis de Sales was accustomed to do, and worry no more. And
even if it were revealed to us that we are in the state of grace,
Perfect Contrition would still be most advisable. Every act increases
sanctifying grace in our souls, one degree of which is worth more
than all the riches of this world. Each act cancels any venial sins
that stain our souls, which, in consequence, increase in fervour and
sanctity. Each act of perfect love remits some of our purgatory. What
did Our Divine Saviour say to Mary Magdalen? 'Because thou hast loved
much, much is forgiven thee.' If, in order to lessen our purgatory,
we gain Indulgences, do good works, give alms, then the perfect love
of God, which is the queen of virtues, merits the very first place
among all the virtuous acts we perform.
Finally, every Act of
Contrition strengthens our souls, and so increases our confidence of
obtaining that greatest of all graces—the grace of final
perseverance. What accumulation of graces does not this practice of
frequent acts of Perfect Contrition obtain for us.
At
the Moment of Death
But,
if this practice is so important during life, it reaches the height
of its importance at the moment of death, especially when death comes
too suddenly to call the priest. Take the case when, some years ago,
a fire broke out in a large tenement house and many were cut off from
escape by the flames. Among these was a boy of twelve years, who,
falling on his knees, loudly recited an Act of Contrition, and
invited all to join with him. How many, perhaps, of those unfortunate
victims owe their eternal salvation to that boy? Now, dangers
surround us every day. You or I, which God forbid, may one day be the
victim of an accident—a kicking or bolting horse, a motor-car out
of control, a slip on a stairs, a fall off a tram or train, a falling
tree—there are a thousand and one ways by which death may come
suddenly. A stroke may come when we are at our work or at our
meals—suddenly, when least expected. Someone may run for a priest,
but he may not arrive in time. What are you to do? Immediately make
an act of Perfect Contrition. Don't wait to see if the priest will
arrive in time, but immediately repent for having offended and
crucified so good a God. You will be saved. Perfect Contrition will
be for you the Golden Key of Paradise.
But do not delude
yourself with the thought that you will put off your repentance till
the moment of death, and that then you will make an act of Perfect
Contrition. Perfect Contrition is a grace given only to those of good
will, and if anyone were to abandon himself to a life of sin with the
hope of a death-bed repentance, he would find himself face to face
with a Judge Who will say, 'You will seek Me, but you will die in
your sins.'
Will I have sufficient time in case of a sudden
death to make an Act of Contrition? With the grace of God, yes. It
requires very little time, especially if during life you have made a
practice of exciting yourself frequently; it is not necessary to say
even one word. Besides, when death is imminent, instants seem like
hours. The mind is very active, and, added to this, Almighty God will
be most lavish with His graces at that supreme moment.
What
irreparable evils are caused through ignorance at the time of an
accident! People rush from every side to render assistance. Some
begin to cry; everyone loses his head; one rushes for a doctor,
perhaps another for a priest; someone calls for water and begins to
apply first-aid remedies—and all the time the unfortunate victim is
dying. No one has compassion on his soul—no one suggests an Act of
Contrition. Should you ever be present at an accident, run quickly
but calmly to the victim, give him a crucifix to kiss if you have
one, and then slowly and clearly ask him to repeat with his heart
what you are about to say. Then slowly and distinctly repeat an Act
of Contrition, even though the dying man may not seem to hear or
understand you. A soul that you may save in this way will be your
crown in Heaven.
Do you know, dear reader, who will most
naturally make an Act of Contrition when necessity arises? He, of
course, who was most accustomed to make one every day, in every
danger, after every sin, only such a one, when the occasion arises,
will know how to manage quickly and swiftly the Golden Key of
Paradise.
VI.
WHEN SHOULD WE MAKE AN ACT OF CONTRITION?
Every
Night
All
you who have followed me thus far, I beg of you, for the love of God
and of your immortal souls, to make this act every night before
retiring. This I ask, not because you are obliged in conscience to do
so, but because I know it is for your good. Do not tell me that daily
examination of conscience and Perfect Contrition are good only for
priest and religious; don't make the excuse that you have not the
time, or are too tired in the evenings. For how long does it take to
make an Act of Contrition? Half an hour? A quarter of an hour? No; a
few minutes are quite sufficient. I suppose you say a few prayers
before going to bed. Very well! Having finished these prayers, think
for a moment or two as to what sins you have committed during the
day—you will hardly need to think if you have fallen grievously,
for such a sin will rise naturally to your remembrance—then slowly
and fervently recite an Act of Contrition, preferably before a
crucifix or picture of Our Lady. And then go to bed in peace, for you
are at peace with God. Begin this very evening, and never omit this
most excellent practice. Should you ever have the misfortune of
committing a mortal sin, do not remain in this awful state for an
instant—on the spot, or at least before going to bed, say an Act of
Contrition, and then go to Confession when you can.
One day,
dear reader, sooner or later, the hour of your death will come, and
if, which God forbid, it comes suddenly, you now know the key with
which to open Heaven. If you have been faithful in making frequent
Acts of Contrition during life, I assure you that you will have both
the time and the grace to make one at that supreme moment, and thus
save your soul. And if you are given sufficient time to prepare for
death, let your last prayer be an act of love towards God, your
Creator, your Redeemer, and your Saviour—an act of sincere and
perfect contrition for all the sins of your whole life. Then throw
yourself with childlike confidence into the arms of Divine Mercy, for
God will be for you a merciful and compassionate Judge.
And
now I leave you. Read and re-read this little book. Get others to
read it, and put into practice its precious lessons. Often repeat
your Act of Contrition, a simple means, as you have seen, of
obtaining pardon, the supreme and only means in case of necessity, a
source of grace both during life and particularly at the hour of
death—in short, 'THE GOLDEN KEY OF
PARADISE.'
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If
ever there was a time of necessity the time is now!
ACT
OF CONTRITION PRAYERS
O
my God, I am heartily sorry for having offended Thee, and I detest
all my sins because of Thy just punishments, but most of all because
they offend Thee, my God, Who art all-good and deserving of all my
love. I firmly resolve, with the help of Thy grace, to sin no more
and to avoid the near occasions of sin.
OR
My
God, I am sorry for my sins with all my heart. In choosing to do
wrong and failing to do good, I have sinned against you whom I should
love above all things. I firmly intend, with your help, to do
penance, to sin no more, and to avoid whatever leads me to sin. Our
Savior Jesus Christ suffered and died for us. In his name, my God,
have mercy.
OR
O
my God, I am sorry for my sins because I have offended you. I know I
should love you above all things. Help me to do penance, to do
better, and to avoid anything that might lead me to sin. Amen.
OR
O
my God, I am heartily sorry for having offended Thee: and I detest my
sins most sincerely because they displease Thee, my God, Who art so
deserving of all my love for Thy infinite goodness and most amiable
perfections: and I firmly purpose by Thy holy grace never more to
offend Thee.
OR
I
love you Jesus, my Love above all things. I repent with my whole
heart for ever having offended You. Never permit me to separate
myself from You again. Grant that I may love You always. Then do with
me what you will.
