You ended the quote too soon. In full 1472 continues to state
:
A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.
This makes sense in the Absolution I receive at Mass (TLM):
“Indulgéntiam, + absolutiónem, et remissiónem peccatórum nostrórum, tríbuat nobis omnípotens et miséricors Dóminus”
“May the almighty and merciful Lord grant us pardon + absolution, and remission of our sins”
Absolution is a freeing from blame or guilt; release from consequences, obligations, or penalties.
I am still confused as per the following paragraph 1473:
The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the “old man” and to put on the “new man.”
it seems to take back the absolution or perhaps redefine it…
Still working on this….
EP
I didn’t include the entire quote because is was not about the two kinds.
Fervent charity means perfect contrition rather than imperfect contrition (attrition).
The prayer in Mass is
not a priestly absolution * which would have the words “I absolve you”: May the Almighty and merciful God grant us pardon, + absolution, and remission of our sins.
There is still satisfaction required after absolution:**Catechism of the Catholic Church
Satisfaction**
1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused.62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must “make satisfaction for” or “expiate” his sins. This satisfaction is also called “penance.”
1460 The *penance *the confessor imposes must take into account the penitent’s personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him."63
The satisfaction that we make for our sins, however, is not so much ours as though it were not done through Jesus Christ. We who can do nothing ourselves, as if just by ourselves, can do all things with the cooperation of “him who strengthens” us. Thus man has nothing of which to boast, but all our boasting is in Christ . . . in whom we make satisfaction by bringing forth “fruits that befit repentance.” These fruits have their efficacy from him, by him they are offered to the Father, and through him they are accepted by the Father.64
A
plenary indulgence can remove all the temporal punishment and is only available with certain conditions including reception of Holy Communion and Sacramental Confession within about 20 days before of after the indulgenced act.
** Modern Catholic Dictionary:***ABSOLUTION. **In the sacrament of penance, the act by which a qualified priest, having the necessary jurisdiction, remits the guilt and penalty due to sin. The new formula of absolution, since the Second Vatican Council, is: “God, the Father of mercies, through the death and resurrection of His Son, has reconciled the world to Himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.” To which the penitent answers, “Amen.” In this formula the essential words are: “I absolve you.” For centuries, the Church used the deprecatory form of absolution, e.g., “May God absolve you from your sins.” This was really declarative in meaning, as is clear from the fact that in the whole of tradition the priest who absolved was looked upon as a judge who actually absolved, even though he used the subjunctive mood to express his affirmative judgment. (Etym. Latin
absolvere, to free from; to absolve, acquit.)
