Question on contradictory teaching

[Nicene]

**III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS **

"The Lamb who takes away the sin of the world"
608 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the “Lamb of God, who takes away the sin of the world”.422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel’s redemption at the first Passover.423 Christ’s whole life expresses his mission: "to serve, and to give his life as a ransom for many."424
Jesus freely embraced the Father’s redeeming love
609 By embracing in his human heart the Father’s love for men, Jesus “loved them to the end”, for "greater love has no man than this, that a man lay down his life for his friends."425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.426 Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."427 Hence the sovereign freedom of God’s Son as he went out to his death.428
At the Last Supper Jesus anticipated the free offering of his life
610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles “on the night he was betrayed”.429 On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: “This is my body which is given for you.” "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."430
611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice.431 Jesus includes the apostles in his own offering and bids them perpetuate it.432 By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."433
The agony at Gethsemani
612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father’s hands in his agony in the garden at Gethsemani,434 making himself “obedient unto death”. Jesus prays: "My Father, if it be possible, let this cup pass from me. . ."435 Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death.436 Above all, his human nature has been assumed by the divine person of the “Author of life”, the “Living One”.437 By accepting in his human will that the Father’s will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree."438
Christ’s death is the unique and definitive sacrifice
613 Christ’s death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through “the Lamb of God, who takes away the sin of the world”,439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the “blood of the covenant, which was poured out for many for the forgiveness of sins”.440
614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices.441 First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience.442
Jesus substitutes his obedience for our disobedience
615 "For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous."443 By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who “makes himself an offering for sin”, when “he bore the sin of many”, and who “shall make many to be accounted righteous”, for “he shall bear their iniquities”.444 Jesus atoned for our faults and made satisfaction for our sins to the Father.445

Peace and God Bless
Nicene

 

[Nicene]

Jesus consummates his sacrifice on the cross
616 It is love "to the end"446 that confers on Christ’s sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life.447 Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died."448 No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. The existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.
617 The Council of Trent emphasizes the unique character of Christ’s sacrifice as "the source of eternal salvation"449 and teaches that "his most holy Passion on the wood of the cross merited justification for us."450 And the Church venerates his cross as she sings: "Hail, O Cross, our only hope."451
Our participation in Christ’s sacrifice
618 The cross is the unique sacrifice of Christ, the “one mediator between God and men”.452 But because in his incarnate divine person he has in some way united himself to every man, “the possibility of being made partners, in a way known to God, in the paschal mystery” is offered to all men.453 He calls his disciples to “take up [their] cross and follow [him]”,454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps."455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.457

Apart from the cross there is no other ladder by which we may get to heaven.458

Notice he didn’t take our place, he bore our sins as the Paschal lamb. He has become our mediator. A mediator intervenes between one party and another that are in duspute You’ll find this in hebrews.

Peace and God Bless
Nicene

 

[Nicene]

I’m not exactly sure what you are driving at Nia, since in post #9 you agree that penal substationary atonement isn’t a teaching of the church then in later posts defend it. Could you elaborate?

Peace and God Bless
Nicene

 

[susanlo]

Not disagreeing with you about the the faith but it’s not by faith alone. The Bible also states that we must confess those sins.

1 John 1:9 If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

So I guess my question is how does sola fide say sins are taken away without going to confession?

Sins can be forgiven by confessing them directly to God. Jesus is the High Priest of Hebrews and we have direct access to Him now that the veil was torn. A repentant person can be forgiven because of the blood that was shed by Jesus’ sacrifice.

 

[mattp0625]

Sins can be forgiven by confessing them directly to God. Jesus is the High Priest of Hebrews and we have direct access to Him now that the veil was torn. A repentant person can be forgiven because of the blood that was shed by Jesus’ sacrifice.

Bind and loose

 

[MT1926]

Sins can be forgiven by confessing them directly to God. Jesus is the High Priest of Hebrews and we have direct access to Him now that the veil was torn. A repentant person can be forgiven because of the blood that was shed by Jesus’ sacrifice.

Although I am sure that it is quite possible that God can forgive a sin that we confess directly to him, that is not the way Jesus set it up. I think he was smart enough to know that us fallible humans would need to have a visible and verbal accountability for us here on earth. Just look at the old testament God knows our hearts and how easily we can stray. Just look in the book of Exodus when Moses went up on the mountain, it wasn’t long after his absence that they started to make idols. Jesus knew how easily we stray and follow our own wants and desires. That is why he left us the Apostles. And through them (and their disciples, our Priests) he gave them the ability to hear our confessions and forgive sins in his name. I need to add it is Jesus that forgives the sins, not the Priest. Anyway, here in John 20:19-23 we see Jesus give the Sacrament of Confession to us through his Apostles.

Jesus Appears to the Disciples
19 On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” 22 And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”

How can Jesus be any more clear than he is in verse 23 - If you forgive the sins of any, they are forgiven. How can they forgive our sins unless we verbally confess it to them? Jesus did an undeniable slam dunk at the end of this verse to clear up any confusion when it comes to confessing our sins - if you retain the sins of any, they are retained. Why would Jesus say this? How can the Apostles retain my sins? Can’t I just tell them doesn’t matter I’ll just go over your head to God?

Jesus left us an authority here on earth because he knew how easily we stray. That is why he refers to us as sheep, because sheep are driven by their wants and their desires not by what the shepherd desires.

 

[e_c]

Sins can be forgiven by confessing them directly to God. Jesus is the High Priest of Hebrews and we have direct access to Him now that the veil was torn. A repentant person can be forgiven because of the blood that was shed by Jesus’ sacrifice.

Yes, they can be. But in light of Christ giving that same authority to certain men (which they understood as being able to be passed on), to neglect that ASTOUNDING gift He gave them is not so great an idea… You’d be telling Christ He was wasting His time and energy, that He didn’t need to do that, etc. Think about it.

 

[pablope]

Sins can be forgiven by confessing them directly to God. Jesus is the High Priest of Hebrews and we have direct access to Him now that the veil was torn. A repentant person can be forgiven because of the blood that was shed by Jesus’ sacrifice.

So…where does it state absolutely to confess directly to God after the veil was thorn as the method of confession?

Job 42:

7 After the LORD had said these things to Job, he said to Eliphaz the Temanite, “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. 8 So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” 9 So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the LORD told them; and the LORD accepted Job’s prayer.

Question: Why did God, who spoke directly to Eliphaz, not just forgive him directly? And why did God order him to go through Job?

 

[Nita]

I’m not exactly sure what you are driving at Nia, since in post #9 you agree that penal substationary atonement isn’t a teaching of the church then in later posts defend it. Could you elaborate?

Peace and God Bless
Nicene

As mentioned, there are several theories of substitutionary atonement. Penal substitutionary atonement is one of them - but your statement didn’t limit it to that particular form. You said “Substitutionary atonement is evil at it’s core.” (Post #14) That’s why I wondered what you meant by substitutionary atonement.

Your posts seem to rule out Jesus passion and death as making any form of atonement/reparation for our sins. As the Council of Trent quote noted, Jesus passion not only merited our justification but also “made satisfaction for us to God the Father”. (Post #19)

The Divine Mercy Chaplet that Catholics pray states “Eternal Father, I offer You the Body, Blood, Soul & Divinity of Your dearly beloved Son, in atonement for our sins and for…”

 

[susanlo]

Although I am sure that it is quite possible that God can forgive a sin that we confess directly to him, that is not the way Jesus set it up. I think he was smart enough to know that us fallible humans would need to have a visible and verbal accountability for us here on earth. Just look at the old testament God knows our hearts and how easily we can stray. Just look in the book of Exodus when Moses went up on the mountain, it wasn’t long after his absence that they started to make idols. Jesus knew how easily we stray and follow our own wants and desires. That is why he left us the Apostles. And through them (and their disciples, our Priests) he gave them the ability to hear our confessions and forgive sins in his name. I need to add it is Jesus that forgives the sins, not the Priest. Anyway, here in John 20:19-23 we see Jesus give the Sacrament of Confession to us through his Apostles.

Jesus Appears to the Disciples
19 On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” 22 And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”

How can Jesus be any more clear than he is in verse 23 - If you forgive the sins of any, they are forgiven. How can they forgive our sins unless we verbally confess it to them? Jesus did an undeniable slam dunk at the end of this verse to clear up any confusion when it comes to confessing our sins - if you retain the sins of any, they are retained. Why would Jesus say this? How can the Apostles retain my sins? Can’t I just tell them doesn’t matter I’ll just go over your head to God?

Jesus left us an authority here on earth because he knew how easily we stray. That is why he refers to us as sheep, because sheep are driven by their wants and their desires not by what the shepherd desires.

The system or sacrament of penance evolved over the centuries and became a system where all sins were absolved by a priest. This wasn’t the way it was in the early centuries. In the early centuries grave or mortal sins - which generally included murder, adultery/fornication and apostasy - were dealt with in the church. They were to be separated and not permitted to receive communion for up to 20 years. This was church discipline and considered separate from forgiveness granted by God. Over time the system of penance progressed and developed.

Even by the 5th century Augustine said that prayer was sufficient for the forgiveness of most sins. “When you have been baptized, hold fast a good life in the commandments of God, that you may guard your Baptism even unto the end. I do not tell you that you will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What has the Prayer? “Forgive us our debts, as we also forgive our debtors.” Once for all we have washing in Baptism, every day we have washing in prayer. Only, do not commit those things for which you must needs be separated from Christ’s body: which be far from you! For those whom you have seen doing penance, have committed heinous things, either adulteries or some enormous crimes: for these they do penance. Because if theirs had been light sins, to blot out these daily prayer would suffice.”
newadvent.org/fathers/1307.htm

 

[mattp0625]

The system or sacrament of penance evolved over the centuries and became a system where all sins were absolved by a priest. This wasn’t the way it was in the early centuries. In the early centuries grave or mortal sins - which generally included murder, adultery/fornication and apostasy - were dealt with in the church. They were to be separated and not permitted to receive communion for up to 20 years. This was church discipline and considered separate from forgiveness granted by God. Over time the system of penance progressed and developed.

Even by the 5th century Augustine said that prayer was sufficient for the forgiveness of most sins. “When you have been baptized, hold fast a good life in the commandments of God, that you may guard your Baptism even unto the end. I do not tell you that you will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What has the Prayer? “Forgive us our debts, as we also forgive our debtors.” Once for all we have washing in Baptism, every day we have washing in prayer. Only, do not commit those things for which you must needs be separated from Christ’s body: which be far from you! For those whom you have seen doing penance, have committed heinous things, either adulteries or some enormous crimes: for these they do penance. Because if theirs had been light sins, to blot out these daily prayer would suffice.”
newadvent.org/fathers/1307.htm

Augustine is used by Protestant theologians, such as Luther, to prove many things, such as sola scriptura and sola fide.

This is an exaggerated use of his writings

He had a high view of scripture and a high view of faith.

High views do not equate to faith alone or scripture alone. No one made that leap until Luther.

Likewise a high view of prayer does not indicate prayer alone.

The Didache, an early church document, indicates: “confess your sins in the Church”. It also indicates this should be done before receiving the Eucharist

The Didache was written in the first century.

The book of James indicates confession to one another.

This was indeed a practice from the beginning.

en.m.wikipedia.org/wiki/Didache

thedidache.com/ (chapter four)

 

[MT1926]

Even by the 5th century Augustine said that prayer was sufficient for the forgiveness of most sins. “When you have been baptized, hold fast a good life in the commandments of God, that you may guard your Baptism even unto the end. I do not tell you that you will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What has the Prayer? “Forgive us our debts, as we also forgive our debtors.” Once for all we have washing in Baptism, every day we have washing in prayer. Only, do not commit those things for which you must needs be separated from Christ’s body: which be far from you! For those whom you have seen doing penance, have committed heinous things, either adulteries or some enormous crimes: for these they do penance. Because if theirs had been light sins, to blot out these daily prayer would suffice.”
newadvent.org/fathers/1307.htm

I’m not going to argue with these points. I actually agree with them. Also, is something in the church not allowed to be improved on (to better suit the current generation without changing the basic principle) after it is instituted?
Even though we live in a generation of gossip, could you imagine having to publicly confess your sins. Or how about the strict penance of the past trying to be instilled to this lazy generation. :bigyikes: Like I said in my last post, we are but sheep, we will always do what we think is best for us.

Anyway back to confession. I agree with the words of St. John.

“If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness” (1 John 1:9).

Minor or venial sins can be confessed directly to God, I’m on board with this. But my question is what do you do with a grave or mortal sin? Because St. John also tells us 4 chapters later about mortal sin and we can not pray directly to God for these.

1 John 5:16 If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that.

So if we can not pray directly to God for the forgiveness of a mortal sin where do we go?

God Bless

 

[Bookcat]

The system or sacrament of penance evolved over the centuries and became a system where all sins were absolved by a priest.

The Sacrament was given the Church by Jesus Christ when he breathed on the Apostles and said receive the Holy Spirit - if you forgive the sins of any they are forgiven if you hold them bond they are held bound. It is like all the Sacraments - HIS gift. HIS work. The work of the HOLY SPIRIT and the Father too.

Sure there was various changes in the way it was practiced. Just as there have been changes in the way the way other Sacraments have been practiced - all without changing what cannot be changed in them.

Yes it was often not the frequent practice for a person go receive the Sacrament for lighter sins - venial sins - yes that developed later as a practice - a good practice. But the Sacrament was and is.

This wasn’t the way it was in the early centuries. In the early centuries grave or mortal sins - which generally included murder, adultery/fornication and apostasy - were dealt with in the church.

Yes by the Sacrament of Confession.

Even by the 5th century Augustine said that prayer was sufficient for the forgiveness of most sins. “When you have been baptized, hold fast a good life in the commandments of God, that you may guard your Baptism even unto the end. I do not tell you that you will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What has the Prayer? “Forgive us our debts, as we also forgive our debtors.” Once for all we have washing in Baptism, every day we have washing in prayer. Only, do not commit those things for which you must needs be separated from Christ’s body: which be far from you! For those whom you have seen doing penance, have committed heinous things, either adulteries or some enormous crimes: for these they do penance. Because if theirs had been light sins, to blot out these daily prayer would suffice.”

Yes. And other ways too.

Venial sins can be forgiven in many ways…including the Lords Prayer. That is the age old practice in the Church.

Is a recommended practice to also confess venial sins frequently? Yes that too is correct - for there is much more involved in the Sacrament then the forgiveness of sins.

 

[susanlo]

I’m not going to argue with these points. I actually agree with them. Also, is something in the church not allowed to be improved on (to better suit the current generation without changing the basic principle) after it is instituted?
Even though we live in a generation of gossip, could you imagine having to publicly confess your sins. Or how about the strict penance of the past trying to be instilled to this lazy generation. :bigyikes: Like I said in my last post, we are but sheep, we will always do what we think is best for us.

The denomination I was raised in (Church of the Brethren) had mostly done away with public confession for serious public sins by the time I was born. There were a few times when a public confession was done (in the 1990’s). A few generations before (pre-1960’s), this practice was common. Things such as pregnancy before marriage or marital issues were the likely culprits, but not the only reasons it was done. There were never long 5-20 year penances like in the early centuries, but only those who had resolved all issues and were in fellowship with all were allowed to partake of communion. The public confession was about maintaining unity with the congregation and not about obtaining forgiveness from God. This has changed even in the last 20 years and communion and love feast are much more open.

I don’t know that doing away with this is necessarily a good thing. I see positive and negative aspects to it. I do think that public confession for large public sins is important. This enables forgiveness of each other within the church community. This is different than forgiveness from God, but is often a part of receiving remission from God.

Anyway back to confession. I agree with the words of St. John.

“If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness” (1 John 1:9).

Minor or venial sins can be confessed directly to God, I’m on board with this. But my question is what do you do with a grave or mortal sin? Because St. John also tells us 4 chapters later about mortal sin and we can not pray directly to God for these.

1 John 5:16 If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that.

So if we can not pray directly to God for the forgiveness of a mortal sin where do we go?

God Bless

Is he talking about the unforgivable sin of blaspheme against the Holy Spirit? (Matthew 12:31-32 and Mark 3:28-29)

If God can’t forgive the sin, then I don’t know who can. I think that God is the only who can forgive sins through the sacrifice of Jesus, the High Priest. (1 Timothy 2:5-6 “For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people.”)

 

[pablope]

The system or sacrament of penance evolved over the centuries and became a system where all sins were absolved by a priest.

This wasn’t the way it was in the early centuries. In the early centuries grave or mortal sins - which generally included murder, adultery/fornication and apostasy - were dealt with in the church. They were to be separated and not permitted to receive communion for up to 20 years. This was church discipline and considered separate from forgiveness granted by God. Over time the system of penance progressed and developed.

 

[MT1926]

Is he talking about the unforgivable sin of blaspheme against the Holy Spirit? (Matthew 12:31-32 and Mark 3:28-29)

I do not see how we can link these 2 verses together.
Matthew 12:31-32
31 Therefore I tell you, every sin and blasphemy will be forgiven men but the blasphemy against the Spirit will not be forgiven.[a] 32 And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

First off this is a great verse used in defense of Purgatory, because this verse tells us that there are some sins that can be forgiven after we die (in the age to come). However, to understand the verse we need to understand what is the difference between blasphemy and blasphemy against the spirit? Isn’t blasphemy an act against God in any way, shape, or form? So I would take this to mean speaking out against God or taking his name in vain or idolatry would be considered blasphemy and a mortal sin. However, Jesus says this sin can be forgiven, if we repent.

1 John 1:9 If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

Basically, here St. John tells us that Jesus is willing to forgive us for any sin that we may commit, if we are repentant and confess that sin, even the sin of blasphemy. Taking this verse into account we come to realize that “blasphemy against the spirit” is the same thing but also includes an unwillingness to repent and accept God’s forgiveness.

This is where it gets confusing. Blasphemy is a mortal sin, which Jesus tells us is forgivable, if we repent and confess. However, it is still a mortal sin and St. John tells us we are not to pray for mortal sins. If we put all of these verses together the only possible conclusion is Jesus had to of left us another way of repenting of these sins, which is by going to him through the priest by the sacrament of confession, John 20:19-23.

If God can’t forgive the sin, then I don’t know who can. I think that God is the only who can forgive sins through the sacrifice of Jesus, the High Priest. (1 Timothy 2:5-6 “For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people.”)

First, let me repeat God can and will forgive the sin. But we can’t just grab one verse out of the Bible and come to the conclusion that this is the way God wants it done. We need to read each verse in context of the Chapter and read each Chapter in the context of the entire Bible before we can come to a conclusion. Which is why I am so thankful Jesus left us wiser men than me to lead us in the Faith. If we just take one verse without contemplating what every other verse means we will eventually end up contradicting ourself when we read the truth of the Bible.

To help you out with what St. John is referring to when they speak of mortal sins, in 1 John 5:16, here are some verses that give examples of mortal sins, which are forgiven if we repent and confess these sins.
Matthew 15:18-20
Revelation 21:8
Revelation 22:15
Ephesians 5:3-7
Colossians 3:5-6
Galatians 5:19-21
I Corinthians 6:9-11

I hope this helps.

 

[susanlo]

This is consistent with the binding and loosing authority given to the Church, in Matt 16.

"

Augustine says most sins…but not all sins.

So which sins do you think Augustine was referring to here?

He says in this A* Sermon to Catechumens on the Creed *- “either adulteries or some enormous crimes.” In other writings that I can find about what he says about penance he writes “namely, unchastity, idolatry, murder.” - archive.org/stream/seventeenshorttr00augu#page/70/mode/2up
This seems consistent from what was written about by others like Tertullian and Cyprian a few centuries earlier.

Augustine says penance is good, isn’t it?

Well, he tells them to never do anything that would cause them to need penance. But, if people sinned in this way, they were allowed to return to communion after a one-time penance. If they sinned in this way a second time, they were excommunicated permanently. I don’t know if he thinks it is good or bad - I guess it was helpful to those who needed it.

 

[Nita]

Catechism of the Catholic Church on “blasphemy of the Holy Spirit”.
1864 “Whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.” There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.
vatican.va/archive/ENG0015/_P6C.HTM#4V

 

[Bookcat]

He s

forums.catholic-questions.org/showpost.php?p=14004693&postcount=33

 

[Bookcat]

Well, he tells them to never do anything that would cause them to need penance. But, if people sinned in this way, they were allowed to return to communion after a one-time penance. If they sinned in this way a second time, they were excommunicated permanently. I don’t know if he thinks it is good or bad - I guess it was helpful to those who needed it.

In some places at particular time - the practice for very very bad mortal sins (ie murders, idolatry) - was one could receive the Sacrament only once.

The Church has seen that this local practice in some places was not to be continued.

Even the worst sinner can approach the Sacrament more than once and repent and be forgiven.