Instead of penance every time you commit the sin, how about repenting and not doing it any more?
Or don't you think that that doesn't show that someone is sorry enough for their sin or that they don't care enough?
Metmom:Instead of penance every time you commit the sin, how about repenting and not doing it any more?
Or don't you think that that doesn't show that someone is sorry enough for their sin or that they don't care enough?
Or how about when we sin against someone we go to them and ask forgiveness of them and make amends to them for their loss, if possible? Isn't that what Christ told us?
This idea of "doing penance" comes from the "deep" thinkers of the "Church" who envisioned some "disruption in the force" kind of happening and how the sufferings of some could make up for this disruption and, all the while, totally leaving out the entire purpose of the cross of Christ.
“”Instead of penance every time you commit the sin, how about repenting and not doing it any more?””
Of course,that goes without saying,but penance is also going beyond our own sins and asking forgiveness of the sins of others as well.
Do you pray for forgiveness of others or do you only care about yourself?
Here is something on penance from.
PAENITENTIAM AGERE
http://www.vatican.va/holy_father/john_xxiii/encyclicals/documents/hf_j-xxiii_enc_01071962_paenitentiam_en.html
ENCYCLICAL OF POPE JOHN XXIII
ON THE NEED FOR THE PRACTICE
OF INTERIOR AND EXTERIOR PENANCE
Voluntary Acts as Part of External Penance
31. But besides bearing in a Christian spirit the inescapable annoyances and sufferings of this life, the faithful ought also take the initiative in doing voluntary acts of penance and offering them to God. In this they will be following in the footsteps of our divine Redeemer who, as the Prince of the Apostles said, “died once for sins, the Just for the unjust; that he might bring us to God. Put to death indeed in the flesh, he was brought to life in the spirit.”(31) “Since, therefore, Christ has suffered in the flesh,” it is only fitting that we be “armed with the same intent.”(32)
32. It is right, too, to seek example and inspiration from the great saints of the Church. Pure as they were, they inflicted such mortifications upon themselves as to leave us almost aghast with admiration. And as we contemplate their saintly heroism, shall not we be moved by God’s grace to impose on ourselves some voluntary sufferings and deprivations, we whose consciences are perhaps weighed down by so heavy a burden of guilt?
33. And who does not know that this sort of penance is the more acceptable to God in that it springs not from the natural infirmities of soul or body, but from a free and generous resolve of the will, and as such is a most welcome sacrifice in God’s sight?
29. But the faithful must also be encouraged to do outward acts of penance, both to keep their bodies under the strict control of reason and faith, and to make amends for their own and other people’s sins. St. Paul was caught up to the third heaven—he reached the summit of holiness—and yet he had no hesitation in saying of himself “I chastise my body and bring it into subjection.”(27) On another occasion he said: “They who belong to Christ have crucified their flesh with its passions and desires.”(28) St. Augustine issued the same insistent warning: “It is not enough for a man to change his ways for the better and to give up the practice of evil, unless by painful penance, sorrowing humility, the sacrifice of a contrite heart and the giving of alms he makes amends to God for all that he has done wrong.”(29)