Author Topic: Sin  (Read 3440 times)

hubag bohol

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Re: Sin
« Reply #40 on: August 24, 2011, 09:09:51 PM »
Effects

Venial sin does not deprive the soul of sanctifying grace, or diminish it. It does not produce a macula, or stain, as does mortal sin, but it lessens the lustre of virtue — "In anima duplex est nitor, unus quiden habitualis, ex gratia sanctificante, alter actualis ex actibus virtutem, jamvero peccatum veniale impedit quidem fulgorem qui ex actibus virtutum oritur, non autem habitualem nitorem, quia non excludit nec minuit habitum charitatis" (I-II:89:1). Frequent and deliberate venial sin lessens the fervour of charity, disposes to mortal sin (I-II:88:3), and hinders the reception of graces God would otherwise give. It displeases God (Revelation 2:4-5) and obliges the sinner to temporal punishment either in this life or in Purgatory. We cannot avoid all venial sin in this life. "Although the most just and holy occasionally during this life fall into some slight and daily sins, known as venial, they cease not on that account to be just" (Council of Trent, sess. VI, c. xi). And canon xxiii says: "If any one declare that a man once justified cannot sin again, or that he can avoid for the rest of his life every sin, even venial, let him be anathema", but according to the common opinion we can avoid all such as are fully deliberate. Venial sin may coexist with mortal sin in those who are averted from God by mortal sin. This fact does not change its nature or intrinsic reparability, and the fact that it is not coexistent with charity is not the result of venial sin, but of mortal sin. It is per accidens, for an extrinsic reason, that venial sin in this case is irreparable, and is punished in hell. That venial sin may appear in its true nature as essentially different from mortal sin it is considered as de facto coexisting with charity (1 Corinthians 3:8-15). Venial sins do not need the grace of absolution. They can be remitted by prayer, contrition, fervent communion, and other pious works. Nevertheless it is laudable to confess them (Denz.-Bann., 1539).

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hubag bohol

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Re: Sin
« Reply #41 on: August 24, 2011, 09:10:19 PM »
Permission of sin and remedies

Since it is of faith that God is omnipotent, omniscient, and all good it is difficult to account for sin in His creation. The existence of evil is the underlying problem in all theology. Various explanations to account for its existence have been offered, differing according to the philosophical principles and religious tenets of their authors. Any Catholic explanation must take into account the defined truths of the omnipotence, omniscience, and goodness of God; free will on the part of man; and the fact that suffering is the penalty of sin. Of metaphysical evil, the negation of a greater good, God is the cause inasmuch as he has created beings with limited forms. Of physical evil (malum pænæ) He is also the cause. Physical evil, considered as it proceeds from God and is inflicted in punishment of sin in accordance with the decrees of Divine justice, is good, compensating for the violation of order by sin. It is only in the subject affected by it that it is evil.

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hubag bohol

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Re: Sin
« Reply #42 on: August 24, 2011, 09:11:07 PM »
Of moral evil (malum culpæ) God is not the cause (Council of Trent, sess. VI, can. vi), either directly or indirectly. Sin is a violation of order, and God orders all things to Himself, as an ultimate end, consequently He cannot be the direct cause of sin. God's withdrawal of grace which would prevent the sin does not make Him the indirect cause of sin inasmuch as this withdrawal is affected according to the decrees of His Divine wisdom and justice in punishment of previous sin. He is under no obligation of impeding the sin, consequently it cannot be imputed to Him as a cause (I-II:79:1). When we read in Scripture and the Fathers that God inclines men to sin the sense is, either that in His just judgment He permits men to fall into sin by a punitive permission, exercising His justice in punishment of past sin; or that He directly causes, not sin, but certain exterior works, good in themselves, which are so abused by the evil wills of men that here and now they commit evil; or that He gives them the power of accomplishing their evil designs. Of the physical act in sin God is the cause inasmuch as it is an entity and good. Of the malice of sin man's evil will is the sufficient cause. God could not be impeded in the creation of man by the fact that He foresaw his fall. This would mean the limiting of His omnipotence by a creature, and would be destructive of Him. He was free to create man even though He foresaw his fall, and He created him, endowed him with free will, and gave him sufficient means of persevering in good had he so willed. We must sum up our ignorance of the permission of evil by saying in the words of St. Augustine, that God would not have permitted evil had He not been powerful enough to bring good out of evil. God's end in creating this universe is Himself, not the good of man, and somehow or other good and evil serve His ends, and there shall finally be a restoration of violated order by Divine justice. No sin shall be without its punishment. The evil men do must be atoned for either in this world by penance or in the world to come in purgatory or hell, according as the sin that stains the soul, and is not repented of, is mortal or venial, and merits eternal or temporal punishment. God has provided a remedy for sin and manifested His love and goodness in the face of man's ingratitude by the Incarnation of His Divine Son; by the institution of His Church to guide men and interpret to them His law, and administer to them the sacraments, seven channels of grace, which, rightly used, furnish an adequate remedy for sin and a means to union with God in heaven, which is the end of His law.

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hubag bohol

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Re: Sin
« Reply #43 on: August 24, 2011, 09:11:58 PM »
Sense of sin

The understanding of sin, as far as it can be understood by our finite intelligence, serves to unite man more closely to God. It impresses him with a salutary fear, a fear of his own powers, a fear, if left to himself, of falling from grace; with the necessity he lies under of seeking God's help and grace to stand firm in the fear and love of God, and make progress in the spiritual life. Without the acknowledgment that the present moral state of man is not that in which God created him, that his powers are weakened; that he has a supernatural end to attain, which is impossible of attainment by his own unaided efforts, without grace there being no proportion between the end and the means; that the world, the flesh, and the devil are in reality active agents fighting against him and leading him to serve them instead of God, sin cannot be understood. The evolutionary hypothesis would have it that physical evolution accounts for the physical origin of man, that science knows no condition of man in which man exhibited the characteristics of the state of original justice, no state of sinlessness. The fall of man in this hypothesis is in reality a rise to a higher grade of being. "A fall it might seem, just as a vicious man sometimes seems degraded below the beasts, but in promise and potency, a rise it really was" (Sir O. Lodge, "Life and Matter", p. 79). This teaching is destructive of the notion of sin as taught by the Catholic Church. Sin is not a phase of an upward struggle, it is rather a deliberate, wilful refusal to struggle. If there has been no fall from a higher to a lower state, then the teaching of Scripture in regard to Redemption and the necessity of a baptismal regeneration is unintelligible. The Catholic teaching is the one that places sin in its true light, that justifies the condemnation of sin we find in Scripture.

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hubag bohol

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Re: Sin
« Reply #44 on: August 24, 2011, 09:12:31 PM »
The Church strives continually to impress her children with a sense of the awfulness of sin that they may fear it and avoid it. We are fallen creatures, and our spiritual life on earth is a warfare. Sin is our enemy, and while of our own strength we cannot avoid sin, with God's grace we can. If we but place no obstacle to the workings of grace we can avoid all deliberate sin. If we have the misfortune to sin, and seek God's grace and pardon with a contrite and humble heart, He will not repel us. Sin has its remedy in grace, which is given us by God, through the merits of His only-begotten Son, Who has redeemed us, restoring by His passion and death the order violated by the sin of our first parents, and making us once again children of God and heirs of heaven. Where sin is looked on as a necessary and unavoidable condition of things human, where inability to avoid sin is conceived as necessary, discouragement naturally follows. Where the Catholic doctrine of the creation of man in a superior state, his fall by a wilful transgression, the effects of which fall are by Divine decree transmitted to his posterity, destroying the balance of the human faculties and leaving man inclined to evil; where the dogmas of redemption and grace in reparation of sin are kept in mind, there is no discouragement. Left to ourselves we fall, by keeping close to God and continually seeking His help we can stand and struggle against sin, and if faithful in the battle we must wage shall be crowned in heaven. -- http://www.newadvent.org/

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