Description of sin and its theological distinction

 

26. Description of sin and its theological distinction. Sin in the light of the fundamental option. Ongoing conversion as maturation of the moral conscience and as construction of the positive fundamental option.

Introduction: Man is bound to attempt toward the ultimate end and it is to be in union with God. Man is fre to choose the path either to go to good or bad.  It is justified by his good deeds or evil deeds. If the man acts badly and goes against the law of God is a sin.  Moral theology take care the moral and spiritual side of the human being and try say about the human nature, about God and other related things. This moral theology always saves us from the immoral works through our conscience and shows some virtue which unites us with Ultimate goal. It gives very distinctive notion of sin and its role for the maturation of the moral conscience. Here is a description of the sin and conversion the light of the fundamental option.

What is Sin: Sin is considered as disobedience against God’s will and as an offence against Him. When someone knowing his duty in any kind of situation does not do accordingly but disobey with free consent then he commits sin. It is an offence against God, a violation of His commandment by willful thought, desire word and action or omission forbidden by the law of God. 

Sin in OT: Scripture utters no uncertain sound on the world-embracing character of moral corruption, saying in the prediluvian age of world that “all flesh had corrupted its way upon the earth” Genesis 6:12, in David’s generation, that all mankind had “gone aside and become filthy, “So that ‘there was none that did good, no, not one, Psalm 14:3; in Isaiah’s time, that “all we like sheep had gone astray and turned everyone to his own way’ Isaiah 53 : 6.

Sin in NT: The notion of the Kingdome’s presence in the person of Christ is fundamental to any comprehension of the synoptic Gospel. The forgiveness proclaimed and practiced by Jesus is something new and extraordinary. It is defeat of sin, the breaking in of the kingdom of God, eschatological events. Christianity is the sinner’s religion. The sinner stands before God, and above all, the writers of the New Testament present the fact that in Christ the holiness of God is the judging of sin and in Christ the love of God is the saving of the sinner. Christ redeems man from sin. He has come into the world “to give knowledge of salvation to his people in the forgiveness of their sins (Lk 1:77). He is “lamb of God who takes away the sin of the world (Jn:29 ) He has come not to call the righteous , but sinners, to save the lost. For this purpose “He sheds his blood (Mt 26 :28), and so he has the “original innate right to forgive sin (Lk 4:18) In the opening of the Christian era, that “all had sinned and come short of the glory of God (Romans 3: 23), Even of this one writer says: If  we say we have no sin, we deceive ourselves, and the truth is not in us” (1 Jn 1: 8).

Theological Distinction of Sin:  The possibility of sin lies in the character of man’s free will during his earthly pilgrimage. The possibility of declining from the true good and of deciding for the illusory good of sin results from the fact that the finite reason and will of man can never grasp the infinite good fully and completely. These are Mortal and Venial sin.

Mortal Sin:  Mortal sin is decision in radical contradiction to God’s will which always presupposes full knowledge and full consent of the will, and which is usual he case if we transgress God’s law in an important matter. Mortal sin is a complete aversion from God. Mortal sin is a morally wrong decision, which is so intensive that it gives a wrong orientation to man’s entire life. Grave sin: Grave sin is a serious offence resulting from a certain weakness, be it a deficient sense of value or a lack of moral strength. All mortal sins must be confessed, because those who are guilty of such sins are “children of wrath” (Eph. 2:3) and enemies of God.

Venial Sin: A venial sin is a trangressin of God’s law without complete commitment to the evil option, which is the case usually is we disobey God’s law in unimportant matters or in important matters but with imperfect knowledge or imperfect consent. Itis a transgression in unimportant matters. We commit venial sin 1) when we transgress God’s law in a small thing or 2) when we transgress God’s law in an important thing,but without full knowledge or without full freedom of the will. Venial sins must not be confessed, although it is recommendable to do so (DS-1680). For venial sins do not destroy the state of grace (DS-1537).

Grave sin: Grave sin is a serious offence resulting from a certain weakness, be it a deficient sense of value or a lack of moral strength. Two criteria for grave sins:  External: Scripture speaks of four sin- murder, the sin of Sodom, oppression of widows and orphans and defrauding the hired servant of his earnings. Internal: Serious bodily mutilations, assassination, rape, robbery of goods of greater value and seriously damaging calumnies. Internal: Serious bodily mutilations, assassination, rape, robbery of goods of greater value and seriously damaging calumnies.

Sin of Commission: A sin of commission is the performance of a forbidden act. It is also an offence against a negative precept, such as you shall have no other god before me. You shall not kill; you shal not steal. It is usually graver than the sin of omission.

Sin of Omission: A sin of omission is the failure to perform an obligatory act. It is offence against possitive precept, such as ‘Remember the sabbath day, to keep it holy.’ Love one another as I have loved you.

Capital Sins: Ans. Christian tradition from the time of the Fathers put together a catalogue of main sins, which are called capital sins. They are called capital not because they are always necessarily grave, but because they easily become vices and source of many other sins. Gregory the Great (+604) drew up a list of seven sins which are of such sins. These are - Pride/vainglory, EnvyAvarice,Lust, GluttonyAnger,Sloth.

Pride/ vainglory: is an inordinate desire of honour and opposed to the virtue of humility.

Avarice: is the inordinate pursuit of material goods and is contrary to the virtues of liberty and equality.

Envy: Envy is discontent over the good of the one’s neighbor, which is consider as a determent to one’s own person. It offends against brotherliness and magnanimity.

Lust: Lust is the inordinate craving for sexual gratification and is against the virtue of chastity.

Gluttony: is excess in the enjoyment of food and drink; the opposite virtues are temperance and sobriety.

Anger: is the intemperate outburst of dislike with the inordinate desire for another’s punishment. it is in contrary to patience and meekness.

Sloth: in the wider sense is laziness and opposed to diligence. In the narrow sense it means spiritual sloth, a turning away from spiritual things because of the effort which they require. It contradicts the virtues of piety and love of God.

a) Sin in the light of the Fundamental Option: Fundamental option refers to a theory of morals according to which each person gradually develops in a basic orientation of his or her life, either for or against God. The notion of the fundamental option is deeply rooted in Christian tradition. In the Old Testament Prophet Jeremiah announced that the new covenant is said to be written in the hearts of men. In the New Testament Saint Paul frequently insisted upon the centrality of a total conversion in expressions such as “Life in Christ”. So the man when he chooses with his delegate will and deeds agains God, he commits sins. It is because he/she fails to chooses the basic orientation of life.   

b) The Nature of Ongoing Conversion and its Role for the Maturation of the Moral Conscience: Conversion is an invitation to return to the home of Father. Although conversion necessarily entails renouncements, mortifications and works of penance, it is essentially not a dire must but rather a joyful message to the sinner. It is a mean for recovery from the sickness of sin, the way to salvation. It is an ongoing process started since the sin of Adam until the second coming of Christ because the reign of darkness and the reign of light combats each other and the struggle take place in the very hearts of men, even of the just man, though not with the same intensity.  So it is essential to be contentious in conversion. This dynamic force of conversion lies in human hearts plays an important role to mature the moral conscience. It gives a resistance against sinful inclinations and strength to fight against the evil forces which try to hold a man in the mobilization of the spiritual energies that make the conscience more awake and make more radical in making decision toward good.  It brings a new life according to the Spirit  that leads toward the Maturation of the Moral Conscience.

THE FORMATION OF CONSCIENCE (CCC)

1783Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. The education of conscience is indispensable for human beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings.

1784The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. The education of the conscience guarantees freedom and engenders peace of heart.

1785In the formation of conscience the Word of God is the light for our path,⁵⁴ we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord's Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church.

 

The ongoing Conversion as Construction of the Positive Fundamental Option: Positive fundamental option is response to innate human desire for God and to be open to God’s offer of love in Christ available to our conscience. It is a life in grace affirmed by the conversion. The more a person fulfills the call of conversion the more he becomes able to choose the positive fundamental options. The ongoing conversion paves the way for a person to choose the option that goes for God. Thus the ongoing conversion becomes a great means for the construction of the positive fundamental Option.

The Nature and Systems of Virtues:Virtue is a habit that gives both the inclination and the power to do readily what is morally good. Some of the natures of virtues are: 1. Genuine virtue flows from the correct fundamental option, which is grounded in the unequivocal and definite orientation towards the supreme goal. Virtue must center in the in the love of God. 2. Man is elevated / infused by the supernatural virtues. Common teaching of the Church (Trent)- faith, hope and charity are infused in man. 3. Virtue does not center in the human person. Christian virtue has its source in Christ through the transforming grace of the Holy Spirit for the glorification of the Father and imitation of Christ.

The Fundamental Requirements of Virtues for Concrete Moral Acting: The fundamental requirements for virtues are 1) Moral knowledge and Prudence, 2) Love of Moral Value and 3) Dominations over Passions:

1) Moral Knowledge and Prudence:  Man cannot develop a virtue unless he has some insight and knowledge of the moral values. Hence it is needed the proper education, instruction and formation to perceive the moral values and to gain an understanding why certain things are good and therefore ought to be done. For the practice of virtue is further imperative to apply the demand of the moral value rightly to the concrete situation. This is the task of prudence. Prudence disposes a man to discern correctly what measure he must take to realize the demand of a virtue as well as possible in the concrete circumstances.

2) Love of Moral Value: In order to develop virtue, one must not only know the value but love the value. It is attained and developed by deepening and faithful pursuance of the right existential choice. This will necessarily lead to growing love for the good and discovery of always new value. The greatest examples for Christians are the Person of Christ. 

3) Dominations over Passions: Knowledge and love for value are certainly most essential conditions for the acquisition of virtue, but the realization of the moral value can still be impaired by insufficiently controlled passions. They can even suffocate the very love of virtue. Hence Dominations over Passions is essential and this dominion is to be acquired by repeated practice of moderating restraint or demanding engagement.

Conclusion: It is clear from the above discussion that sin the disobedience of God’s will. It opposes us to receive God’s grace. However, It is conversion, a joyful invitation to return to God. It also helps us to form our conscience to go to God as fundamental option and thus make us to attain different virtues.