Note 191 — Chapter II · THE PURPOSE OF AMENDMENT

The purpose of amendment must be universal, and, as we shall show later, with a universality distinct from that of the contrition. If the sorrow proceeded from a particular motive which nec actu nec virtute extended to the other sins, it is clear that the resolution to amend implied in such sorrow could hardly be universal. If, for example, a man conceived sorrow for the sin of impurity only on account of the peculiar ugliness of that vice, the purpose of amendment contained in such a sorrow would suffice indeed so far as it applied to impurity, but not for other sins, because the motive is a particular one not extending to other sins. If, then, the sorrow is based on some particular motive, an explicit purpose of amendment must be made extending to all sins.

If the sorrow proceed from a general motive applicable to all sins (if a man, for example, is sorry for having committed a serious theft because it is a grave offense against God), it is impossible that he should be willing to offend God again by any other grave sin, for in consequence of his act of contrition he hates and detests whatever offends God. Whoever heartily detests his sins from a universal motive will be slow ever to fall into them again; for no man will do that which he hates as an offense against God. “But when the Council of Trent speaks of the purpose of amendment, it speaks of it in the same way as of the resolution to go to confession and make satisfaction, and this need not be explicit. As it is sufficient that this resolution be virtual, it is also enough to make a virtual resolution of reforming one’s life and sinning no more; it is always a real resolution, though it be only a ‘virtual one.’ And since eminent authorities interpret the Council of Trent in this manner, we may without misgiving follow their decision.” Stotz, l. c. Lib. I. P. II. Q. II. art. III n. 88 ss.