No. 1450, 1451, 1452 and 1453, pages 364 and 365 of the Catechism of the Catholic Church: The Celebration of the Christian Mystery; Chapter Two - The Sacraments of Healing; Libreria Editrice Vaticana: Urbi Et Orbi Communications:
[1451]
Among the penitent's acts contrition occupies first place. Contrition is "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again." (Council of Trent: DS 1676)
[1452]
When it arises from a love by which God is loved above all else, contrition is called "perfect" (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible. (Council of Trent: DS 1677)
[1453]
The contrition called "imperfect" (or "attrition") is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin's ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself, however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance. (Council of Trent: DS 1678; 1705)
From the Baltimore Catechism No. 3; Benziger Brothers, Inc. and Tan Books and Publishers, Inc. Nos. 764, 765, 766, 767, and 768, page 160 and 161.
[764]
Q. How many kinds of contrition are there?
A. There are two kinds of contrition; perfect contrition and imperfect contrition.
[765]
Q. What is perfect contrition?
A. Perfect contrition is that which fills us with sorrow and hatred for sin, becasue it offends God, Who is infinitely good in Himself and worthy of all love.
[766]
Q. When will perfect contrition obtain pardon for mortal sin without the Sacrament of Penance?
A. Perfect contrition will obtain pardon for mortal sin without the Sacrament of Penance when we cannot go to confession, but with the perfect contrition we must have the intention of going to confession as soon as possible, if we again have the opportunity.
[767]
Q. What is imperfect contrition?
A. Imperfect contrition is that by which we hate what offends God because by it we lose Heaven and deserve hell; or because sin is so hateful in itself.
[768]
Q. What other name is given to imperfect contrition and why is it called imperfect?
A. FACE="SouvenirSSK">A. Imperfect contrition is called attrition. It is called imperfect only because it is less perfect than the highest grade of contrition by which we are sorry for sin out of pure love of God's Own goodness and without any consideration of what befalls ourselves. It is sufficient for a worthy confession, but we should endeavor to have perfect contrition.
The Holy See will publish a new document on how developing countries can deal with specific problems of internal poverty and external debt, Archbishop Francis Eugene George of Chicago revealed today.
The forthcoming document will give practical advice on carrying out principles outlined in previous documents of the Pontifical Council for Justice and Peace. Archbishop George made the disclosure at a press conference at the Synod of Bishops for America.
A frequent topic at the Synod has been the problem of external debt that burdens many Latin American nations.
Archbishop George appeared with four other bishops to discuss the possible results of the historic Synod of Church leaders of America. Regarding economic issues, the Chicago primate warned about making hasty generalizations. He said that in recent years "neo- liberalism" has come under attack by critics who often do not understand what the term means.
He also cautioned that the cancelation of nations' external debts will not automatically solve the problem of poverty. The Vatican and American bishops have been in dialogue with international institutions to help to solve the financial problems of developing nations. The new document being prepared by the Holy See will focus on these problems.
Bishop Alcides Jorge Pedro Casaretto of San Isidro, Argentina, said that economic globalization represents the "current world order" and that the Church is seeking a "new world order." While financial institutions have a part to play in this new order, Bishop Casaretto emphasized that real changes in political and economic structures will first require a conversion of individuals. "This is the new civilization of love that many do not understand," he said. "The process of globalization requires a profound Christian solidarity."
Archbishop Estanislao Esteban Karlic, president of the Argentine episcopal conference, admitted he was surprised by the positive atmosphere of the Synod. "I had fears because this was the first time that a meeting of this type was held," he said. "I had believed that misunderstandings would arise. Nonetheless, there has been a very fraternal spirit which has served to 'continentalize' the life of the Church." The Pope has insisted that the bishops of North and South consider America as one Continent.
Archbishop Karlic called the Synod a fruit of the Second Vatican Council, which urged that the Church learn to read the signs of the times (Gaudium et Spes, No. 4). "One of the signs is globalization," the Paraná archbishop said. "This phenomenon of globalization has its risks ... but the Church also sees in it a climate of world unity, a kind of evangelical preparation that could contribute to the growth of communion among all people." He urged that international groups which exercise de facto control in the world should be more answerable to the people. "We cannot leave ourselves at the whims of someone whom we did not elect," he said.
Bishop Ricardo Ramírez of Las Cruces, New Mexico, said that the Synod has helped to focus on new pastoral problems. For example, he said, Brazilian bishops have informed their US counterparts that there are about 1 million undocumented Brazilian immigrants in the United States.
§ 1. The norms of the Code with regard to the Council of Priests (Presbyteral Council) specifies those priests who can be its members. (81) Because the Council of Priests is founded on the common participation of the Bishop and his priests in the same priesthood and ministry, member ship in it is reserved to priests alone. (82)
Deacons, non-ordained members of the faithful, even if collaborators with the Sacred Ministers, and those priests who have lost the clerical state or who have abandoned the Sacred Ministry do not have either an active or a passive voice in the Council of Priests.
§ 2. Diocesan and parochial Pastoral Councils (83) and Parochial Finance Councils, (84) of which non-ordained faithful are members, enjoy a consultative vote only and cannot in any way become deliberative structures. Only those faithful who possess the qualities prescribed by the canonical norms (85) may be elected to such responsibilities.
§ 3. It is for the Parish Priest to preside at parochial councils. They are to be considered invalid, and hence null and void, any deliberations entered into, (or decisions taken), by a parochial council which has not been presided over by the Parish Priest or which has assembled contrary to his wishes. (86)
§ 4. Diocesan councils may properly and validly express their consent to an act of the Bishop only in those cases in which the law expressly requires such consent.
§ 5. Given the local situation Ordinaries may avail themselves of special study groups or of groups of experts to examine particular questions. Such groups, however, cannot be constituted as structures parallel to diocesan presbyteral or pastoral councils nor indeed to those diocesan structures regulated by the universal law of the Church in Canons 536, § 1 and 537. (87) Neither may such a group deprive these structures of their lawful authority. Where structures of this kind have arisen in the past because of local custom or through special circumstances, those measures deemed necessary to conform such structures to the current universal law of the Church must be taken.
§ 6. The Vicars forane, sometimes called deans, archpriests, or by suchlike titles, and those called "assistant vicars", "assistant dean", etc., must always be priests. (88) The non-ordained faithful cannot be validly appointed to these offices.
NEXT ISSUE: PRACTICAL PROVISIONS - Article 6 Liturgical Celebrations
§ 1. The norms of the Code with regard to the Council of Priests (Presbyteral Council) specifies those priests who can be its members. (81) Because the Council of Priests is founded on the common participation of the Bishop and his priests in the same priesthood and ministry, member ship in it is reserved to priests alone. (82)
Deacons, non-ordained members of the faithful, even if collaborators with the Sacred Ministers, and those priests who have lost the clerical state or who have abandoned the Sacred Ministry do not have either an active or a passive voice in the Council of Priests.
§ 2. Diocesan and parochial Pastoral Councils (83) and Parochial Finance Councils, (84) of which non-ordained faithful are members, enjoy a consultative vote only and cannot in any way become deliberative structures. Only those faithful who possess the qualities prescribed by the canonical norms (85) may be elected to such responsibilities.
§ 3. It is for the Parish Priest to preside at parochial councils. They are to be considered invalid, and hence null and void, any deliberations entered into, (or decisions taken), by a parochial council which has not been presided over by the Parish Priest or which has assembled contrary to his wishes. (86)
§ 4. Diocesan councils may properly and validly express their consent to an act of the Bishop only in those cases in which the law expressly requires such consent.
§ 5. Given the local situation Ordinaries may avail themselves of special study groups or of groups of experts to examine particular questions. Such groups, however, cannot be constituted as structures parallel to diocesan presbyteral or pastoral councils nor indeed to those diocesan structures regulated by the universal law of the Church in Canons 536, § 1 and 537. (87) Neither may such a group deprive these structures of their lawful authority. Where structures of this kind have arisen in the past because of local custom or through special circumstances, those measures deemed necessary to conform such structures to the current universal law of the Church must be taken.
§ 6. The Vicars forane, sometimes called deans, archpriests, or by suchlike titles, and those called "assistant vicars", "assistant dean", etc., must always be priests. (88) The non-ordained faithful cannot be validly appointed to these offices.
NEXT ISSUE: PRACTICAL PROVISIONS - Article 6 Liturgical Celebrations
The bill, approved 27-8, would make assisting in a suicide a felony punishable by four years in jail and a $2,000 fine, the same as an earlier temporary law that expired in 1994. Like the earlier law, a doctor prescribing drugs to relieve pain and suffering would not be liable, even if those drugs increased the risk of death. But in this measure, that prescription must come from a licensed physician who maintains a clinical practice in a fixed Michigan location, closing a loophole Kevorkian had used in the past to avoid prosecution and conviction.
Kevorkian and his attorneys have stated that he has helped between 70 and 100 people kill themselves. The former pathologist lost his license to practice medicine in 1991 and has been acquitted on assisted suicide charges three times with a fourth trial ending in a mistrial. On Wednesday night, Dr. Georges Reding helped Martha Wichorek, 82, kill herself while Kevorkian was present in the woman's home, according to Kevorkian attorney Geoffrey Fieger.
The group is lobbying against plans to increase the number of New Zealand casinos from two to six, and has become a patron of the Gambling Responsibility Trust. With Anglican Bishop Thomas Brown, Cardinal Williams tried to persuade a parliamentary committee to hear American anti-casino campaigner Rev. Tom Grey when it was considering casino control legislation, but the three men were denied entry to the committee room.
Cardinal Williams also asked all clergy in the Archdiocese of Wellington to alert their people to the threat of the proliferation of casinos and encourage them to ask their members of Parliament to support a retrospective moratorium on the establishment of casinos. "It is becoming increasingly obvious that it is in the government's interest -- but not in the interest of the people it governs -- to actively promote gambling," the cardinal said. Although extensive research had yet to be carried out, he added, "the correlation of casino gambling with addiction, family violence, suicide, and bankruptcy is fast emerging".