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Can you cite some catholic sources?
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On this forum I'm it.
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No es suficiente
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If that's not enough for you then an excerpt from the Catechism of the Catholic Church:
"1490 The movement of return to God, called conversion and repentance, entails sorrow for and abhorrence of sins committed, and the firm purpose of sinning no more in the future. Conversion touches the past and the future and is nourished by hope in God's mercy.
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This is biblical although the scriptures say it simpler:
Repentance = turn away from the old and becoming a new creature in Christ and bearing good fruits as opposed to worldly ones.
This is not what I'm asking.
As a Christian it should be a 'given' that you have 'turned over a new leaf'. (even though humans constantly fail, it is expected)
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1492 Repentance (also called contrition) must be inspired by motives that arise from faith. If repentance arises from love of charity for God, it is called "perfect" contrition; if it is founded on other motives, it is called "imperfect."
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From the Wiki:
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Imperfect contrition (also known as attrition) in catholic theology is a desire not to sin for a reason other than love of God. Imperfect contrition is contrasted with perfect contrition, as practiced in the Catholic sacrement of Reconciliation.
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Ok, let's dig a little deeper:
From
New Advent:
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I answer that, Confession is an act of virtue, and is part of a sacrament. In so far as it is an act of virtue, it has the property of being meritorious, and thus is of no avail without charity, which is the principle of merit. But in so far as it is part of a sacrament, it subordinates the penitent to
the priest who has the keys of the Church, and who by means of the confession
knows the conscience of the person confessing. In this way
it is possible for confession to be in one who is not contrite, for he can make his sins known to the priest, and subject himself to the keys of the Church:
and though he does not receive the fruit of absolution then, yet he will begin to receive it, when he is sincerely contrite, as happens in the other sacraments: wherefore he is
not bound to repeat his confession, but to confess his lack of sincerity.
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Fictional scenario: I'm catholic, Friday night, I go to this high quality whorehouse and have an orgy with 4 of the hottest escorts money can buy. I'm telling you, it cost a fortune but was worth every penny. Lesbianism abounds.
Anyway, all good things ...
It's saturday, I rock up to confession, enter the confessional "Bless me father for I have sinned" and continue to tell him the events while trying to conceal the smile in my voice from the pleasant memories but at the same time do have a pit in my stomach that it's a shitty thing I'm doing.
I'm not really sorry because I enjoyed myself and do desire to do it again, but I do feel guilt and shame, especially here on my knees confessing my sins to a man who we'll assume lives a chaste life. (we'll assume he's one of the good priests and the alter boys of that parish are safe)
So anyway x hail marys, x our fathers, and I'm guessing some rosary?
I stay 'clean' for saturday night, and am at mass at 8 the next morning for the Eucharist.
Now, according to the quoted text above, I'm forgiven for my sins, although
not for my lack of sincerity (or 'questionable incontrite sincerity' at the least) for which I'll have to confess to in the future. (+ I will never have to confess for future orgies and drug use since as written above, confession is for past, present, and future)
But, lets say I die before I can confess my lack of sincerity that time, doesn't the 'last rites' absolve me of any unconfessed sins?
I ask this in sincerity seeking to know more about Catholicism.