I would say, and I think my Catechetical training backs me up, that a person who is a habitual sinner who goes to Confession with the intention of receiving Communion only to go back to that lifestyle once having received the Sacrament, is committing a Sacrilege and is just heaping sin on top of sin.
Those who are addicted to certain sins are under mitigating circumstances. I don't include them, they want to change but are weak. There are some who have not contrition, but attrition. They are the ones to whom you are referring.
Dr. Eric
Dr. Eric, you are spot on here - the first circumstance you mention is that of recidivism. In the Latin understanding of the priest-confessor, his "sitting in judgment,
in persona Christi" would entail his judgement whether this is a case of recidivism and that the person is not going to make any true attempt to reform his life. As Trent demands for the validity of the sacrament a full and integral confession, the priest would be bound to refuse absolution in the case of recidivism lest he simulate a sacrament he know would be invalid.
Attrition is sufficient for sacramental absolution, though. During the course of the sacrament even when a person only has attrition, sorrow out of duty or fear but not necessarily of love "but most of all, for having offended Thee, my God...", it is satisfactory for the priest grant absolution as this sacramental action does transform the attrition into true contrition. Somewhat of a consolation, I'd say.
Again, I'm presenting this from the Latin (and Thomistic) perspective - that through which I have been taught
.
