produce justification, attrition does dispose the soul to receive grace in the Catholic Sacrament of Reconciliation. The Council of Trent (1545–1563) held that while imperfect contrition is motivated by reasons such as "the consideration of the turpitude of sin or from the fear of Hell and punishment", it also is a gift from God. "If any man assert that attrition ... is not a true and a profitable sorrow; that it does not prepare the soul for grace, but that it makes a man a hypocrite, yea, even a greater sinner, let him be Anathema." The question has also been asked apropos of attrition when one receives a sacrament in mortal sin, of which sin he is not then aware, will attrition with the sacrament suffice unto justification? The answer is generally given in the affirmative. Scriptural support for attrition can be found in Proverbs 13:13, Proverbs 14:26–27, Proverbs 19:23, Matthew 10:28, and Philippians 2:12. Criticism of imperfect contrition In his 1537 Apology of the Augsburg Confession, Philipp Melanchthon argued against the concept of imperfect contrition on the basis that it leaves the penitent person uncertain: In his 1537 Smalcald Articles, Martin Luther attacked the Catholic doctrine of imperfect contrition, arguing that "such contrition was certainly mere hypocrisy, and did not mortify the lust for sins; for they had to grieve, while they would rather have continued to sin, if it had been free to them." Instead he argued that "repentance is not piecemeal," and "In like manner confession, too, cannot be false, uncertain, or piecemeal." Qualities In accord with Catholic tradition, contrition, whether perfect or imperfect, must be interior, supernatural, universal, and sovereign. Interior Contrition must be real and sincere sorrow of heart. Supernatural In accordance with Catholic teaching contrition ought to be prompted by God's grace and aroused by motives which spring from faith, as opposed to merely natural motives, such as loss of honour, fortune, and the like (Chemnitz, Exam. Concil. Trid., Pt. II, De Poenit.). In the Old Testament it is God who gives a "new heart" and who puts a "new spirit" into the children of Israel (Ezech. 36:25–29); and for a clean heart the Psalmist prays in the Miserere (Ps. 51, 11 sqq.). Peter told those to whom he preached in the first days after Pentecost that God the Father had raised up Christ "to give repentance to Israel" (Acts, v, 30 sq.). Paul,