A once famous comedian used this line. Flip Wilson, a comedian of the the 1970’s television series show, always received laughs for this line he coined. Today, I suppose, he was just really preconditioning us for what society 50 years later would become. We are numb to sin. This is true, our society fails to take personal responsibility for much of their own actions, and always finds an excuse to blame others, (including Satan) for acts of our own free will. (see ccc#1873 below). Even some Catholics, have fallen susceptible to a version of this lie. Many Catholics corrupted by protestant error, believe they no longer need not be humble before God and repent their sins to a priest, who witnesses as ‘Christ in Persona’, on behalf of his flock, and reconciles penitent to His Church. It is now so sad, modernist theologians expresses these prideful desires with, “Hell exists, but no one is in it!”
This Wednesday, the third review of our Catholic Catechism of the Church, RCIA-C3. City has already covered the “binding and loosening” power of the Church, this week we will briefly discuss “binding”. Jesus said “”Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven.”[Matthew 18:18-19] or Mt5:18, 6:10, 16:19;22:13) [related bindings -(Acts9:14, Eph1:10 Col1:20 prov7:3,30:4; Wis18:16; Isa8:16; Jer33:17-18)]
ccc# 1445 The words bind and loose mean: whomever you exclude from your communion, will be excluded from communion with God; whomever you receive anew into your communion, God will welcome back into his. Reconciliation with the Church is inseparable from reconciliation with God
“Now the remission of sins has chiefly to do with the future judgment.” See Augustine at the bottom:
SIN – So there are some sins less grievous than others, yet all sin offends the Lord. The following paragraphs is the church’s teaching on Sin (“CCC#”). City is listing Article 8 – II through V. If this review is insufficient read all of Article 8. The Church has the Authority to define sin, within the Natural Law framework. All people are subject to these affirmations Catholic or not. Fro if Christ died for all, and grants authority to the Church…..Jesus said, <I quote>…”My Church” (Mt 18:18);”… “Saul, Saul, why persecute thou me?(Acts9:4,22:7,26:14)“ Luke repeats this quote three times, So YOU would NOT miss this.
“For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.” [Matthew 5:18]
II. THE DEFINITION OF SIN
ccc#1849 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.”121 [St. Augustine, Contra Faustum 22:PL 42,418; St. Thomas Aquinas, STh I-II,71,6.]
ccc#1850 Sin is an offense against God: “Against you, you alone, have I sinned, and done that which is evil in your sight.”122 (Ps 51:4) 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,”123(Gen 3:5) knowing and determining good and evil. Sin is thus “love of oneself even to contempt of God.”124 (St. Augustine, De civ. Dei 14,28:PL 41,436.). In this proud self- exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.125 (Phil 2:6-9)
ccc#1851 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 (Jn 14:30) the sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly.
III. THE DIFFERENT KINDS OF SINS
ccc#1852 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.”127 ( Gal 5:19-21; cf. Rom 1:28-32; 1 Cor 6:9-10; Eph 5:3-5; Col 3:5-9; 1 Tim 1:9-10; 2 Tim 3:2-5. )
ccc#1853 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.”128 (Mt15:19-20) But in the heart also resides charity, the source of the good and pure works, which sin wounds.
IV. THE GRAVITY OF SIN: MORTAL AND VENIAL SIN
ccc#1854 Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture,129 (1Jn 5:16-17), became part of the tradition of the Church. It is corroborated by human experience.
ccc#1855 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.
ccc#1856 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.130 (St. Thomas Aquinas, STh I-II,88,2, corp. art.)
ccc#1857 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.“131 (RP 17 § 12).
ccc#1858 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.“132 (Mk 10:19) 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.
ccc#1859 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 heart133 (Mk 3:5-6; Lk 16:19-31) do not diminish, but rather increase, the voluntary character of a sin.
Ccc#1860 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. [ A just judge “No one” this means that all of Adam’s children are subject to this moral law, communist, aithiest, pantehist Islamist, no execeptions.]
ccc#1861 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.
ccc#1862 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.
ccc#1863 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.”134 (John Paul II, RP 17 § 9) 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.135(St. Augustine, In ep. Jo. 1,6:PL 35,1982).
ccc#1864 “Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.”136 (Mt12:31); cf. (Mk3:29); (Lk 12:10). 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.137 (John Paul II, DeV 46) Such hardness of heart can lead to final impenitence and eternal loss.
V. THE PROLIFERATION OF SIN
ccc#1865 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.
ccc#1866 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.138 (St. Gregory the Great, Moralia in Job, 31,45:PL 76,621A). They are pride, avarice, envy, wrath, lust, gluttony, and sloth or acedia.
ccc#1867 The catechetical tradition also recalls that there are “sins that cry to heaven”: the blood of Abel,139 (Gen 4:10) the sin of the Sodomites,140 (Gen 18:20; 19:13) the cry of the people oppressed in Egypt,141 (Ex 3:7-10), the cry of the foreigner, the widow, and the orphan,142 (Ex 20:20-22), injustice to the wage earner.143 (Deut 24:14-15); (Jas 5:4))
ccc#1868 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.
ccc# 1869 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.”144 (John Paul II, RP 16).
- ccc#1870 “God has consigned all men to disobedience, that he may have mercy upon all” (Rom 11:32).
- ccc# 1871 Sin is an utterance, a deed, or a desire contrary to the eternal law (St. Augustine, Faust 22:PL 42, 418). It is an offense against God. It rises up against God in a disobedience contrary to the obedience of Christ.
- ccc# 1872 Sin is an act contrary to reason. It wounds man’s nature and injures human solidarity.
- ccc# 1873 The root of all sins lies in man’s heart. The kinds and the gravity of sins are determined principally by their objects.
ccc# 1874 To choose deliberately – that is, both knowing it and willing it – something gravely contrary to the divine law and to the ultimate end of man is to commit a mortal sin. This destroys in us the charity without which eternal beatitude is impossible. Unrepented, it brings eternal death.
- ccc# 1875 Venial sin constitutes a moral disorder that is reparable by charity, which it allows to subsist in us.
- ccc# 1876 The repetition of sins – even venial ones – engenders vices, among which are the capital sins.
St Augustine: On punishment of Sins:
In this life the Scripture saying holds true: “A heavy yoke is on the sons of Adam, from the day they come forth from their mother’s womb till the day of their burial in the mother of us all.” Thus we see even infants, after the washing of regeneration, tortured by divers evil afflictions. This helps us to understand that the whole import of the sacraments of salvation has to do more with the hope of future goods than with the retaining or attaining of present goods.
Indeed, many sins seem to be ignored and go unpunished; but their punishment is reserved for the future. It is not in vain that the day when the Judge of the living and the dead shall come is rightly called the Day of Judgment. Just so, on the other hand, some sins are punished here, and, if they are forgiven, will certainly bring no harm upon us in the future age. Hence, referring to certain temporal punishments, which are visited upon sinners in this life, the apostle, speaking to those whose sins are blotted out and not reserved to the end, says: “For if we judge ourselves truly we should not be judged by the Lord. But when we are judged, we are chastised by the Lord, that we may not be condemned along with this world.” Sermon of St Augustine: