Conversion and repentance
YOUCAT Catechism + Catechism of the Catholic Church Lesson 229
229 What prepares a person for repentance?
The insight into one’s personal guilt produces a longing to better oneself; this is called contrition. We arrive at contrition when we see the contradiction between God’s love and our sin. Then we are full of sorrow for our sins; we resolve to change our life and place all our hope in God’s help. [1430-1433, 1490]
The reality of sin is often repressed. Some people even think that guilt feelings should be dealt with in a merely psychological way. But genuine guilt feelings are important. It is like driving an automobile: When the speedometer indicates that the speed limit has been exceeded, the speedometer is not responsible, but the driver is. The closer we come to God, who is all light, the clearer our dark sides come to light also. Yet God is not a light that burns but, rather, a light that heals. That is why repentance impels us to go into the light in which we will be completely healed. 312
“Love covers a multitude of sins.” 1 Peter 4:8
[1430-1433, 1490]
INTERIOR PENANCE
1430 Jesus' call to conversion and penance, like that of the prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance.(compare Joel 2:12-13; Isaiah 1:16-17; Matthew 6:1-6; Matt 16-18.)23–Catechism of the Catholic Church, Second Edition
1431 Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart).(compare Council Of Trent (1551): Denzinger-Schönmetzer 1676-1678; 1705; compare Roman Catechism, II,V,4.)24–CCC
1432 The human heart is heavy and hardened. God must give man a new heart. (compare Ezekiel 36:26-27.)25 Conversion is first of all a work of the grace of God who makes our hearts return to him: "Restore us to thyself, O LORD, that we may be restored!" (Lamentations 5:21.)26 God gives us the strength to begin anew. It is in discovering the greatness of God's love that our heart is shaken by the horror and weight of sin and begins to fear offending God by sin and being separated from him. The human heart is converted by looking upon him whom our sins have pierced(compare John 19:37; Zechariah 12:10.)27–CCC
Let us fix our eyes on Christ's blood and understand how precious it is to his Father, for, poured out for our salvation it has brought to the whole world the grace of repentance.(St. Clement Of Rome, Ad Cor. 7,4:Patrologia Graeca 1,224.)28–CCC
1433 Since Easter, the Holy Spirit has proved "the world wrong about sin," (compare John 16:8-9.)29 i.e., proved that the world has not believed in him whom the Father has sent. But this same Spirit who brings sin to light is also the Consoler who gives the human heart grace for repentance and conversion.(compare John 15:26; Acts of the Apostles 2:36-38; John Paul II, Dominum et Vivificanum 27-48.)30–CCC
IN BRIEF
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. –CCC
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