Tag Archives: sin

Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as “an utterance, a deed, or a desire contrary to the eternal law.”

Sin is an offense against God: “Against you, you alone, have I sinned, and done that which is evil in your sight.” Sin sets itself against God’s love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become “like gods,” knowing and determining good and evil. Sin is thus “love of oneself even to contempt of God.” In this proud self- exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.

It is precisely in the Passion, when the mercy of Christ is about to vanquish it, that sin most clearly manifests its violence and its many forms: unbelief, murderous hatred, shunning and mockery by the leaders and the people, Pilate’s cowardice and the cruelty of the soldiers, Judas’ betrayal – so bitter to Jesus, Peter’s denial and the disciples’ flight. However, at the very hour of darkness, the hour of the prince of this world,126 the sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly.

There are a great many kinds of sins. Scripture provides several lists of them. The Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: “Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God.”

Sins can be distinguished according to their objects, as can every human act; or according to the virtues they oppose, by excess or defect; or according to the commandments they violate. They can also be classed according to whether they concern God, neighbor, or oneself; they can be divided into spiritual and carnal sins, or again as sins in thought, word, deed, or omission. The root of sin is in the heart of man, in his free will, according to the teaching of the Lord: “For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man.” But in the heart also resides charity, the source of the good and pure works, which sin wounds.

Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture, became part of the tradition of the Church. It is corroborated by human experience.

Mortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.

Venial sin allows charity to subsist, even though it offends and wounds it.

Mortal sin, by attacking the vital principle within us – that is, charity – necessitates a new initiative of God’s mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:

When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner’s will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.

For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”

Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: “Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother.” The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.

Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin.

Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.

Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.

One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.

Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul’s progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not break the covenant with God. With God’s grace it is humanly reparable. “Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness.”

While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call “light”: if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.

“Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.” 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.

Sin creates a proclivity to sin; it engenders vice by repetition of the same acts. This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root.

Vices can be classified according to the virtues they oppose, or also be linked to the capital sins which Christian experience has distinguished, following St. John Cassian and St. Gregory the Great. They are called “capital” because they engender other sins, other vices. They are pride, avarice, envy, wrath, lust, gluttony, and sloth or acedia.

The catechetical tradition also recalls that there are “sins that cry to heaven”: the blood of Abel, the sin of the Sodomites, the cry of the people oppressed in Egypt, the cry of the foreigner, the widow, and the orphan,142 injustice to the wage earner.

Sin is a personal act. Moreover, we have a responsibility for the sins committed by others when we cooperate in them:

– by participating directly and voluntarily in them;

– by ordering, advising, praising, or approving them;

– by not disclosing or not hindering them when we have an obligation to do so;

– by protecting evil-doers.

Thus sin makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them. Sins give rise to social situations and institutions that are contrary to the divine goodness. “Structures of sin” are the expression and effect of personal sins. They lead their victims to do evil in their turn. In an analogous sense, they constitute a “social sin.”

The Ladder of Divine Ascent: Vainglory and Pride

From John Climacus: The Ladder of Divine Ascent by St. John Climacus:

Like the sun which shines on all alike, vainglory beams on every occupation. What I mean is this. I fast, and turn vainglorious. I stop fasting so that I will draw no attention to myself, and I become vainglorious over my prudence. I dress well or badly, and I am vainglorious in either case. I talk or hold my peace, and each time I am defeated. No matter how I shed this prickly thing, a spike remains to stand up against me.

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Wherefor Original Sin?

Thinking about baptism and salvation, a question occurred to me. Why does the Church teach the doctrine of original sin? Where did it come from? I’ve always thought the following bit of Scripture, written long before Christ’s salvific work, directly contradicted this doctrine.

“The soul that sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son; the righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.” – Ezekiel 18:20

Are we not all sons of Adam (whether it be literally or figuratively), who committed the first – the original – sin? Why are we held accountable for his sin?

My impression is that the Eastern Orthodox don’t hold the same beliefs as Catholics regarding the Fall and original sin. What are their beliefs? How do they differ? Why do they differ? Would these doctrines interfere with future reunification?

OK, those questions are more than enough for now. Discuss. 🙂

One of America’s Great Student Newspapers

The Pitt News bills itself as “one of Amercia’s great student newspapers”. If only it were. Then again, maybe it is. *shudder*

In the 11 years I’ve been in Pittsburgh, I’ve watched the quality of writing and journalistic integrity of the Pitt News wax and wane with the arrival and graduation of classes. When it’s good, it’s no worse than any other small paper. When it’s bad, it’s awful. Sadly, it’s been bad more often than it’s been good. There have been years when the only feature I looked forward to reading was the comics page. Some years even that sucked. I’ve read articles that would make the journalism department go apoplectic – if Pitt had a journalism dept.

In the last couple years, though, I think the paper inproved a great. Perhaps there was an editor that was more interested in relatively unbiased news than sensationalism and sex columns. Those halcyon days may be over, though. Observe exhibits A and B:

Prices up for birth control

Joseph Mance remembers a time when packets of birth control pills cost $8 each. Today he is trying to spread the word to his student clientele that prices have hiked up once again, this time to the $40 range. “I hate telling these kids, ‘We’re raising your pill price,'” he said with a troubled look. “It’s like pulling a gun on them.”

Telling kids their birth control pills will cost more is “like pulling a gun on them”? First of all, if they’re kids, they’re too immature to be having sex. Secondly, what ever happened to advising people to keep their hormones in check? If expensive birth control is either going to majorly disrupt students’ lives or result in a lot of unintended pregancies, Pitt has much biggers problems than government economic policies. Granted, the Pitt News can’t be faulted for Mance making an ass of himself by allowing himself to be quoted uttering that nonsense, but the article is entirely one-sided. The entire front-page piece is written from the point of view that the Deficit Reduction Act of 2005, which is responsible for the price hike, is a bad law, at least as it pertains to offering cheap birth control for the masses. Reporting on the price hike is just fine and a public service announcement, but the second half of the article pertains to the politics of birth control discounts, which should have been presented in a more balanced fashion.

Gay sheep should look to Jesus, not science for cure

…[S]cientists have attempted to change the sexual orientation of sheep to help farmers, who have accused gay sheep of causing them financial loss. The scientists gave the sheep injections, adjusting the hormone levels in their brains and, amazingly, some previously gay rams became attracted to female sheep. Naturally, the gay and lesbian community was not happy. Their fear is that this success could be a gateway to experiments involving human sexuality and may one day be used to “breed out” homosexuals entirely. Personally, I think this experiment is debauchery. The scientists responsible should be tarred and feathered – or maybe tarred and wooled. Altering sexuality is a very slippery slope. But it seems as though these scientists have forgotten an important fact: If those sheep would just accept Jesus Christ as their personal savior, they could easily overcome their homosexuality.

At least this tripe was printed as opinion rather than news. Still, any newspaper that would print this should be embarassed and ashamed. It’s a sophomoric attempt at satire of Christian bioethics that reads like a secular Jack Chick‘s poor imitation of a “A Modest Proposal“. The kind of Christian presented in this article is straw man. Sure, there are Christians like the charicature the author presents; after all, stereotypes don’t appear out of thin air. Still, the author needs to realize that we’re not all fans of the 700 Club, any more than all gays are fans of Will and Grace.

You don’t have to be Fred Phelps to think active homosexuality is wrong. You also don’t have to hate or fear science if you’re a Christian. Heck, you can even believe that homosexuality has a biological component and still think it’s wrong to perform homosexual acts.

Christianity aside, arguing that a disorder of lower animals is natural and therefore acceptable in humans is ridiculous. Lots of lower animals practice cannibalism and incest. Will it soon be PC to defend those behaviors?

In summary, this article isn’t just bad satire, it’s ironically full of the kind of disgusting malice and prejudice that seems to have offended the author, and the ignorance and denial he specifically mentions.

Be sure to let the editor of the Pitt News know how you feel about these articles. Regarding the latter, you might want to let ACLJ and the Catholic League know, too.

A Reminder About Proper Christian Behavior

Some recent unpleasant interactions between Christians have been weighing on my conscience. As I sat in eucharistic adoration this morning, I asked God what I should have done/be doing. Just before leaving the chapel, I prayed morning prayer of the divine office and the scripture reading was this:

“Let no evil talk come out of your mouths, but only such as is good for edifying, as fits the occasion, that it may impart grace to those who hear. And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” – Ephesians 4:29-32

I think God wanted me to remind myself and others of this teaching. While I’m on the subject, I’ll throw in the following for good measure.

“[T]he whole law is fulfilled in one word, ‘You shall love your neighbor as yourself.’ But if you bite and devour one another take heed that you are not consumed by one another…If we live by the Spirit, let us also walk by the Spirit. Let us have no self-conceit, no provoking of one another, no envy of one another.” – Galatians 5:15,25-26

Chastity Lifestyle Education

Did you hear the new statistic about premarital sex? 90% of people surveyed have had premarital sex.

The results of the analysis indicate that premarital sex is highly normative behavior. Almost all individuals of both sexes have intercourse before marrying, and the proportion has been roughly similar for the past 40 years.

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