Praise To God - The Importance of PraisePraise to God is what we offer in acknowledgement of God's excellent being. You might think that praise is the same as saying "thank you," but there is a difference. Thanksgiving describes our attitude toward what God has done, while praise is offered for who God is. Psalm 18:3 says "I call to the LORD, who is worthy of praise…" All believers are commanded to praise God! In fact, Isaiah 43:21 explains that praise is one reason we were created, "This people I have formed for Myself; they shall declare My praise." Hebrews 13:15 confirms this: "Through Jesus, therefore, let us continually offer to God a sacrifice of praise - the fruit of lips that confess his name." Praise originates in a heart full of love toward God. Deuteronomy 6:5 says, "Love the LORD your God with all your heart and with all your soul and with all your strength." Are you a Christian today? If so, you know that you love God because He first loved you! Without God's love, any praise you can offer is hollow. Love, born from a relationship with God through Jesus Christ, is an essential part of your praise.
Praise To God - How to Praise GodHow can you bring praise to God? What can you do to make it an integral part of your life? Praise can be expressed in song, in verse, or in prayer and it is to be done continuously! Psalm 34:1 instructs, "I will extol the LORD at all times; his praise will always be on my lips." Psalm 71:6 says, "From birth I have relied on you; you brought me forth from my mother's womb. I will ever praise you." Praise to God is expressed outwardly through our everyday actions, as well as inwardly in our thoughts. Praise is an act of Christian worship. "Where do I begin?" you may ask. "How do I start praising God?" If praising God is new to you, try praising God for who He is to you, personally. Proclaim that God's goodness is without measure; it is abundant and overflowing! Here are some ways to get started:
Praise God for His holiness, mercy, and justice (2 Chronicles 20:21, Psalm 99:3-4).
Praise God for His grace (Ephesians 1:6).
Praise Him for His goodness (Psalm 135:3).
Praise God for His kindness (Psalm 117).
Praise God for His salvation (Ephesians 2:8-9)Praise to God can be offered anywhere! In time, it will become as normal as taking a breath. Sometimes we praise God inwardly as in Psalm 9:2, "I will be glad and rejoice in you; I will sing praise to your name, O Most High." Other times we have opportunity to give glory and praise to our God publicly. Psalm 22:22 says, "I will declare your name to my brothers; in the congregation I will praise you." Search out opportunities to bring praise to God!
Praise To God - Who Praises God?Praise to God, while offered particularly by His children as the freewill expression of grateful hearts, will one day be offered by everyone! The Bible says that when He comes again, all mankind will praise Him and acknowledge Him as Lord. He is King over all the earth. When we know Jesus Christ as Lord and Savior, our hearts long to praise His name. Philippians 2:9-11 tells us His name represents His being, describing who He is, "Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." The Bible also records:
All nature praises God (Psalm 148:7-10).
The sun, moon, and stars praise Him (Psalm 19:1 and 148:3).
The angels praise Him (Psalm 148:2).
Even the wrath of men is used by God to praise Himself (Psalm 76:10).
Children are to be taught to praise God (Psalm 78:4).
Praise To God - Do You Proclaim His Praise?Your praise to God is evidenced through your salvation. 1 Peter 2:9 says, "But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light." How are you offering praise to God today? Do you know Him as your Lord and Savior? If not, why not begin there. Learn more about salvation. When others look at you, do they see a reflection of God's praise? Psalm 113:3 declares, "From the rising of the sun to the place where it sets, the name of the LORD is to be praised."
Monday, March 24, 2008
Lord's Prayer
Lord's Prayer - A Devotion Based on Christ's Model in Matthew 6The Lord's Prayer… "Our Father in heaven" -- We need to always acknowledge first and foremost who we are talking to. He (God) is our heavenly Father. We address Him with respect just as we should address our earthly father with respect. He is the only true God who created all things in this universe, including ourselves. He loves us and we need to show our love for Him. "Hallowed be your name" -- We must see Him as being holy, sanctified, consecrated; worthy of praise, honor and glory! "Your kingdom come" - We acknowledge His coming kingdom. We pray that Christ will soon return and establish His earthly kingdom where we will reign with Him for eternity. "Your will be done on earth as it is in heaven" -- We need to be praying for His will to be done in our lives, so that we might bring glory to Him here on earth as He is also glorified in heaven. We need to do things His way, instead of selfishly doing our own things to satisfy our own desires. "Give us today our daily bread" -- We should ask our Father each day to provide for our needs, just as He promised in His Holy Word. His Word says that we don't have, because we don't ask. Of course, we must first know God through His Son, our personal Lord and Savior. If we don't know Christ, God won't acknowledge this request for daily provision. "Forgive us our debts (or transgressions) as we also have forgiven our debtors (transgressors)" -- This speaks about forgiveness among our associates, neighbors, friends, family and loved ones. Any and all persons in our lives that we come in contact with in social or business situations are included as well. If we can't forgive others, how can we expect our heavenly Father to forgive us? "Lead us not into temptation" -- We need to ask our heavenly Father to help us recognize every evil thing, every temptation before us. We need help to stay focused on our Father and see the evil that we might fall into, for what it is really is, a trap set by Satan to bring us down to his level. "But deliver us from the evil one" -- Help us, dear Father, to steer clear of that liar and deceiver. Let us see clearly the path that you want each of us to walk. By the power of the Holy Spirit that dwells within us, may we never stray from your will and way...
Lord's Prayer - A Glorious EndingSome commentators believe that the end of the Lord's Prayer - "For thine is the kingdom, and the power, and the glory forever" - was added by someone other than the original writer. Whether that's true or not, this last phrase simply emphasizes more praise and glory to God the Father - so it's absolutely biblical… a glorious ending to a model prayer to God!
Lord's Prayer - A Glorious EndingSome commentators believe that the end of the Lord's Prayer - "For thine is the kingdom, and the power, and the glory forever" - was added by someone other than the original writer. Whether that's true or not, this last phrase simply emphasizes more praise and glory to God the Father - so it's absolutely biblical… a glorious ending to a model prayer to God!
Hearing God's Voice
Hearing God's Voice - Are You Ready to Listen?Hearing God's voice is something we all long for-but did you know that it's not hard to do? In fact, God wants you to hear His voice! He doesn't speak to us through a quiver in our liver or through vibes or mediums. Hearing the voice of God is as natural as hearing your best friend talk to you. What's more, we can hear Him everyday and not just on special occasions or by chanting special incantations. He speaks to us in the natural moments of life. Do you want to hear God's voice? Then you must be ready to listen.
Hearing God's Voice - Why Do You Want to Hear Him?Why do you want to hear God's voice? That may sound like a silly question, but motives are important in anything we do. The Bible says this about God's Word: "For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart." (Hebrews 4:12) Do you want to hear God's voice? If you do, it's possible you're hearing Him already, for He may be the one giving you the longing to hear Him. Hearing God's Voice in the BibleIn his book Knowing God, J. I. Packer says, "God has spoken to man, and the Bible is His Word, given to us to make us wise unto salvation." The Bible itself declares, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). In another place, we read: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." (2 Timothy 3:16). You may hear people say that the Bible is just a book written by men, but the Bible itself claims to be God's Word! Can we rely on it? The evidence of history, archaeology, fulfilled prophecy and personal testimony over thousands of years is overwhelming that the Bible is, indeed, God's Word. Do you want to hear God's voice? Then read the Bible. Find a good daily reading plan, and stick to it. Hearing God's Voice through PrayerWhen you want to have a conversation with someone, how do you begin? Do you stand in front of the person and hope they will talk to you? That might work, if the other person is outgoing enough, but usually we begin a conversation by opening our own mouths and talking, engaging the other person's attention. It's the same with God! He loves to hear us talk to Him, and it's in those moments that we prepare ourselves to hear the voice of God. Prayer is like saying, "Hello, God, it's me. I believe You created me and that You know way more about how I should live my life than I do. I'd like to get to know You better. Here's what's going on in my life, and I'd sure like Your thoughts on how to handle it. Would You please speak to me about this today?" In an ordinary conversation, we speak, then listen for the response of the other person. It's the same with God! Once we've prepared our hearts to listen through prayer, we're more likely to hear the voice of God. Does He speak to us through an audible voice? Some claim He does, but usually that's not the case. We may not actually "hear" the voice of God, but He speaks to us in many ways. Here are some of them:
God speaks through His Word
God speaks through our thoughts
God speaks through conversations with others
God speaks through circumstances Hearing God's Voice through JesusThe Bible also tells us that Jesus is God in the flesh. Therefore, if you want to hear the voice of God, you must study and know the teachings of Jesus. Here's how John describes Him: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched - this we proclaim concerning the Word of life." (1 John 1:1). You must also have a personal relationship with Jesus. Have you ever tried to carry on a conversation of any depth with a person you did not know? It doesn't usually go very far. Shortly before He was crucified, Jesus met with His disciples to reassure them of what would happen after He was gone. He promised them a helper: "And I will ask the Father, and he will give you another Counselor to be with you forever - the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you." (John 14:16-17). The Holy Spirit, then, is the fulfillment of the way we hear God's voice!Hearing God's Voice with the Help of the Holy Spirit"But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you." (John 14:26). The second chapter of Acts describes the events that occurred on the day of Pentecost, after Jesus ascended into Heaven. Verse 3 says they were all filled with the Holy Spirit, the Counselor promised by Jesus. This unique aspect of God's personality did not come to them as someone they could see and touch, but rather He came to live inside them. That same Spirit is available to you and me today. Are you a Christian? If so, you already have the Holy Spirit available to you. Ask God for a fresh filling everyday, and He will prepare your heart to hear God's voice. His Spirit, that still, small voice inside you, is the One who will remind you of what God said, and help you recognize God's opportunities in your life.
Hearing God's Voice - Conclusion of the MatterSo we have the Bible, prayer, Jesus, the Holy Spirit and our own hearts to help us in hearing God's voice. Do you want to hear God's voice? That is the final question, for God responds to willing hearts. In the book of Revelation, we read: "Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me." (Revelation 3:20). God will never force you to obey Him, but waits for your willing response to His call. Are you hearing His voice right now? Don't let your final answer be the wrong one.
Hearing God's Voice - Why Do You Want to Hear Him?Why do you want to hear God's voice? That may sound like a silly question, but motives are important in anything we do. The Bible says this about God's Word: "For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart." (Hebrews 4:12) Do you want to hear God's voice? If you do, it's possible you're hearing Him already, for He may be the one giving you the longing to hear Him. Hearing God's Voice in the BibleIn his book Knowing God, J. I. Packer says, "God has spoken to man, and the Bible is His Word, given to us to make us wise unto salvation." The Bible itself declares, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). In another place, we read: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." (2 Timothy 3:16). You may hear people say that the Bible is just a book written by men, but the Bible itself claims to be God's Word! Can we rely on it? The evidence of history, archaeology, fulfilled prophecy and personal testimony over thousands of years is overwhelming that the Bible is, indeed, God's Word. Do you want to hear God's voice? Then read the Bible. Find a good daily reading plan, and stick to it. Hearing God's Voice through PrayerWhen you want to have a conversation with someone, how do you begin? Do you stand in front of the person and hope they will talk to you? That might work, if the other person is outgoing enough, but usually we begin a conversation by opening our own mouths and talking, engaging the other person's attention. It's the same with God! He loves to hear us talk to Him, and it's in those moments that we prepare ourselves to hear the voice of God. Prayer is like saying, "Hello, God, it's me. I believe You created me and that You know way more about how I should live my life than I do. I'd like to get to know You better. Here's what's going on in my life, and I'd sure like Your thoughts on how to handle it. Would You please speak to me about this today?" In an ordinary conversation, we speak, then listen for the response of the other person. It's the same with God! Once we've prepared our hearts to listen through prayer, we're more likely to hear the voice of God. Does He speak to us through an audible voice? Some claim He does, but usually that's not the case. We may not actually "hear" the voice of God, but He speaks to us in many ways. Here are some of them:
God speaks through His Word
God speaks through our thoughts
God speaks through conversations with others
God speaks through circumstances Hearing God's Voice through JesusThe Bible also tells us that Jesus is God in the flesh. Therefore, if you want to hear the voice of God, you must study and know the teachings of Jesus. Here's how John describes Him: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched - this we proclaim concerning the Word of life." (1 John 1:1). You must also have a personal relationship with Jesus. Have you ever tried to carry on a conversation of any depth with a person you did not know? It doesn't usually go very far. Shortly before He was crucified, Jesus met with His disciples to reassure them of what would happen after He was gone. He promised them a helper: "And I will ask the Father, and he will give you another Counselor to be with you forever - the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you." (John 14:16-17). The Holy Spirit, then, is the fulfillment of the way we hear God's voice!Hearing God's Voice with the Help of the Holy Spirit"But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you." (John 14:26). The second chapter of Acts describes the events that occurred on the day of Pentecost, after Jesus ascended into Heaven. Verse 3 says they were all filled with the Holy Spirit, the Counselor promised by Jesus. This unique aspect of God's personality did not come to them as someone they could see and touch, but rather He came to live inside them. That same Spirit is available to you and me today. Are you a Christian? If so, you already have the Holy Spirit available to you. Ask God for a fresh filling everyday, and He will prepare your heart to hear God's voice. His Spirit, that still, small voice inside you, is the One who will remind you of what God said, and help you recognize God's opportunities in your life.
Hearing God's Voice - Conclusion of the MatterSo we have the Bible, prayer, Jesus, the Holy Spirit and our own hearts to help us in hearing God's voice. Do you want to hear God's voice? That is the final question, for God responds to willing hearts. In the book of Revelation, we read: "Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me." (Revelation 3:20). God will never force you to obey Him, but waits for your willing response to His call. Are you hearing His voice right now? Don't let your final answer be the wrong one.
What is Prayer?
What is Prayer? – Talking With GodWhat is prayer? Prayer is our direct line with heaven. Prayer is a communication process that allows us to talk to God! He wants us to communicate with Him, like a person-to-person phone call. Cell phones and other devices have become a necessity to some people in today’s society. We have blue tubes, blackberries, and talking computers! These are means of communication that allow two or more people to interact, discuss, and respond to one another. To many, prayer seems complicated, but it is simply talking to God. Here are some points about what prayer is:
What is Prayer? – The LogisticsMany people question what is prayer because they desire to pray, but don’t know how. Consider these tips:
What Do I Say? Praying is like talking to your best friend! It’s easy to talk to someone when you know they love you unconditionally!
Ask Jesus to forgive you of your sins and make you new in Him! “Now turn from your sins and turn to God, so you can be cleansed of your sins” (Acts 3:19).
Tell Him your needs! “Give all your worries and cares to God, for he cares about what happens to you” (1 Peter 5:7).
Thank Him, for He died on the cross at Calvary for us! “For God so loved the world that he gave his only Son, so that everyone who believes in him will not perish but have eternal life” (John 3:16).
How Do I Say It? Here’s how I have learned to approach the Savior of my life.
With confidence and belief that He will deliver: “Because of Christ and our faith in him, we can now come fearlessly into God's presence, assured of his glad welcome” (Ephesians 3:12). “So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it” (Hebrews 4:16).
With joy that He can deliver. “You have shown me the way of life, and you will give me wonderful joy in your presence” (Acts 2:28).
With expectation that He is going to deliver. “Listen to my voice in the morning, LORD. Each morning I bring my requests to you and wait expectantly” (Psalm 5:3). “I am praying to you because I know you will answer, O God. Bend down and listen as I pray” (Psalm 17:6).
What is Prayer? - What Does the Bible Say?Pray for each other. Jesus set an example for us on what to pray. He prayed for His disciples and for every generation to come that would follow Him. His prayer was that God protect and strengthen them as long as they were in this world. Jesus also prayed for those who would come to believe in Him through the Gospel message (John 17). Pray with faith. “So, you see, it is impossible to please God without faith. Anyone who wants to come to him must believe that there is a God and that he rewards those who sincerely seek him” (Hebrews 11:6). Pray with worship and reverence. “Exalt the LORD our God! Bow low before his feet, for he is holy!” (Psalm 99:5). “‘Yes, Lord,’ the man said, ‘I believe!’ And he worshiped Jesus” (John 9:38). You will know with confidence that God can hear you when you pray, so open that line of communication! Pray, knowing that no matter how far you roam, your connection with Him can never be lost! “I pray that your love for each other will overflow more and more, and that you will keep on growing in your knowledge and understanding” (Philippians 1:9).
What is Prayer? – The LogisticsMany people question what is prayer because they desire to pray, but don’t know how. Consider these tips:
What Do I Say? Praying is like talking to your best friend! It’s easy to talk to someone when you know they love you unconditionally!
Ask Jesus to forgive you of your sins and make you new in Him! “Now turn from your sins and turn to God, so you can be cleansed of your sins” (Acts 3:19).
Tell Him your needs! “Give all your worries and cares to God, for he cares about what happens to you” (1 Peter 5:7).
Thank Him, for He died on the cross at Calvary for us! “For God so loved the world that he gave his only Son, so that everyone who believes in him will not perish but have eternal life” (John 3:16).
How Do I Say It? Here’s how I have learned to approach the Savior of my life.
With confidence and belief that He will deliver: “Because of Christ and our faith in him, we can now come fearlessly into God's presence, assured of his glad welcome” (Ephesians 3:12). “So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it” (Hebrews 4:16).
With joy that He can deliver. “You have shown me the way of life, and you will give me wonderful joy in your presence” (Acts 2:28).
With expectation that He is going to deliver. “Listen to my voice in the morning, LORD. Each morning I bring my requests to you and wait expectantly” (Psalm 5:3). “I am praying to you because I know you will answer, O God. Bend down and listen as I pray” (Psalm 17:6).
What is Prayer? - What Does the Bible Say?Pray for each other. Jesus set an example for us on what to pray. He prayed for His disciples and for every generation to come that would follow Him. His prayer was that God protect and strengthen them as long as they were in this world. Jesus also prayed for those who would come to believe in Him through the Gospel message (John 17). Pray with faith. “So, you see, it is impossible to please God without faith. Anyone who wants to come to him must believe that there is a God and that he rewards those who sincerely seek him” (Hebrews 11:6). Pray with worship and reverence. “Exalt the LORD our God! Bow low before his feet, for he is holy!” (Psalm 99:5). “‘Yes, Lord,’ the man said, ‘I believe!’ And he worshiped Jesus” (John 9:38). You will know with confidence that God can hear you when you pray, so open that line of communication! Pray, knowing that no matter how far you roam, your connection with Him can never be lost! “I pray that your love for each other will overflow more and more, and that you will keep on growing in your knowledge and understanding” (Philippians 1:9).
Waiting for God
Waiting for God – He Acts on our BehalfAre you waiting for God? He acts on our behalf as we wait for Him. “Since ancient times no one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him” (Isaiah 64:4). A few years ago, my husband went in for his annual physical and the doctor ordered a routine chest x-ray. A lesion was found on his lung and a CAT scan was ordered. After the CAT scan, other tests were done. We asked our church and family to pray as we waited in expectancy to see how God would answer. During times of trial, depending on God to bring us through is sometimes difficult. However, we can always reflect on other times of suffering and how we were kept by His power. My husband has been going to a cardiologist for the last two years and the x-rays have been negative. The cardiologist continues to check on this spot on the lung every six months. As we await results we trust God and know He is in control. Today we praise and thank God once again for a negative test. He alone has acted on our behalf as we wait for Him!
Waiting for God – He Strengthens UsAs you are waiting for God, He strengthens you. “But those who wait on the Lord will find new strength. They will fly high on wings as eagles. They will run and not grow weary. They will walk and not faint” (Isaiah 40:31). I once heard an illustration about how God strengthens us during trials. It went like this: “Did you know that an eagle knows when a storm is approaching long before it breaks? The eagle will fly to high spot and wait for the winds to come. When the storm hits, it sets its wings so that the wind will pick it up and lift it above the storm. While the storm rages below, the eagle is soaring above it. The eagle does not escape the storm; it simply uses the storm to lift it higher. It rises on the winds that bring the storm. When the storms of life come upon us, we can rise above them by setting our minds and our belief toward God. The storms do not have to overcome us; we can allow God's power to lift us above them. God enables us to ride the winds of the storm that bring sickness, tragedy, failure, and disappointment into our lives. We can soar above the storm. Remember, it is not the burdens of life that weigh us down, it is how we handle them.”
Waiting for God – He Blesses UsWhen waiting for God, He blesses you. “Yet the LORD longs to be gracious to you; he rises to show you compassion. For the LORD is a God of justice. Blessed are all who wait for him” (Isaiah 30:18). What does it mean to be blessed by God while we wait on Him? As we wait on God and His timing, He can accomplish so much in our hearts. Often we find new purpose in life, receive answers to prayer, see God work, increase our faith, and most often we see God’s perfect plan fulfilled in our situation. Remember, waiting is not wasted time!
Waiting for God – He Strengthens UsAs you are waiting for God, He strengthens you. “But those who wait on the Lord will find new strength. They will fly high on wings as eagles. They will run and not grow weary. They will walk and not faint” (Isaiah 40:31). I once heard an illustration about how God strengthens us during trials. It went like this: “Did you know that an eagle knows when a storm is approaching long before it breaks? The eagle will fly to high spot and wait for the winds to come. When the storm hits, it sets its wings so that the wind will pick it up and lift it above the storm. While the storm rages below, the eagle is soaring above it. The eagle does not escape the storm; it simply uses the storm to lift it higher. It rises on the winds that bring the storm. When the storms of life come upon us, we can rise above them by setting our minds and our belief toward God. The storms do not have to overcome us; we can allow God's power to lift us above them. God enables us to ride the winds of the storm that bring sickness, tragedy, failure, and disappointment into our lives. We can soar above the storm. Remember, it is not the burdens of life that weigh us down, it is how we handle them.”
Waiting for God – He Blesses UsWhen waiting for God, He blesses you. “Yet the LORD longs to be gracious to you; he rises to show you compassion. For the LORD is a God of justice. Blessed are all who wait for him” (Isaiah 30:18). What does it mean to be blessed by God while we wait on Him? As we wait on God and His timing, He can accomplish so much in our hearts. Often we find new purpose in life, receive answers to prayer, see God work, increase our faith, and most often we see God’s perfect plan fulfilled in our situation. Remember, waiting is not wasted time!
Prayer and Fasting
Prayer and Fasting - A DefinitionPrayer and fasting is defined as voluntarily going without food in order to focus on prayer and fellowship with God. Prayer and fasting often go hand in hand, but this is not always the case. You can pray without fasting, and fast without prayer. It is when these two activities are combined and dedicated to God's glory that they reach their full effectiveness. Having a dedicated time of prayer and fasting is not a way of manipulating God into doing what you desire. Rather, it is simply forcing yourself to focus and rely on God for the strength, provision, and wisdom you need.
Prayer and Fasting - What the Bible SaysThe Old Testament law specifically required prayer and fasting for only one occasion, which was the Day of Atonement. This custom became known as "the day of fasting" (Jeremiah 36:6) or "the Fast" (Acts 27:9). Moses fasted during the 40 days and 40 nights he was on Mount Sinai receiving the law from God (Exodus 34:28). King Jehoshaphat called for a fast in all Israel when they were about to be attacked by the Moabites and Ammonites (2 Chronicles 20:3). In response to Jonah's preaching, the men of Nineveh fasted and put on sackcloth (Jonah 3:5). Prayer and fasting was often done in times of distress or trouble. David fasted when he learned that Saul and Jonathan had been killed (2 Samuel 1:12). Nehemiah had a time of prayer and fasting upon learning that Jerusalem was still in ruins (Nehemiah 1:4). Darius, the king of Persia, fasted all night after he was forced to put Daniel in the den of lions (Daniel 6:18). Prayer and fasting also occurs in the New Testament. Anna "worshipped night and day, fasting and praying" at the Temple (Luke 2:37). John the Baptist taught his disciples to fast (Mark 2:18). Jesus fasted for 40 days and 40 nights before His temptation by Satan (Matthew 4:2). The church of Antioch fasted (Acts 13:2) and sent Paul and Barnabas off on their first missionary journey (Acts 13:3). Paul and Barnabas spent time in prayer and fasting for the appointment of elders in the churches (Acts 14:23).
Prayer and Fasting - Required or Recommended?The Word of God does not specifically command believers to spend time in prayer and fasting. At the same time, prayer and fasting is definitely something we should be doing. Far too often, though, the focus of prayer and fasting is on abstaining from food. Instead, the purpose of Christian fasting should be to take our eyes off the things of this world and focus our thoughts on God. Fasting should always be limited to a set time because not eating for extended periods can be damaging to the body. Fasting is not a method of punishing our bodies and it is not be used as a "dieting method" either. We are not to spend time in prayer and fasting in order to lose weight, but rather to gain a deeper fellowship with God. By taking our eyes off the things of this world through prayer and biblical fasting, we can focus better on Christ. Matthew 6:16-18 declares, "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you."
Prayer and Fasting - What Does it Accomplish?Spending time in prayer and fasting is not automatically effective in accomplishing the desires of those who fast. Fasting or no fasting, God only promises to answer our prayers when we ask according to His will. 1 John 5:14-15 tells us, "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us - whatever we ask - we know that we have what we asked of him." In the prophet Isaiah's time, the people grumbled that they had fasted, yet God did not answer in the way they wanted (Isaiah 58:3-4). Isaiah responded by proclaiming that the external show of fasting and prayer, without the proper heart attitude, was futile (Isaiah 58:5-9). How can you know if you are praying and fasting according to God's will? Are you praying and fasting for things that honor and glorify God? Does the Bible clearly reveal that it is God's will for you? If we are asking for something that is not honoring to God or not God's will for our lives, God will not give what we ask for, whether we fast or not. How can we know God's will? God promises to give us wisdom when we ask. James 1:5 tells us, "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him."
Prayer and Fasting - What the Bible SaysThe Old Testament law specifically required prayer and fasting for only one occasion, which was the Day of Atonement. This custom became known as "the day of fasting" (Jeremiah 36:6) or "the Fast" (Acts 27:9). Moses fasted during the 40 days and 40 nights he was on Mount Sinai receiving the law from God (Exodus 34:28). King Jehoshaphat called for a fast in all Israel when they were about to be attacked by the Moabites and Ammonites (2 Chronicles 20:3). In response to Jonah's preaching, the men of Nineveh fasted and put on sackcloth (Jonah 3:5). Prayer and fasting was often done in times of distress or trouble. David fasted when he learned that Saul and Jonathan had been killed (2 Samuel 1:12). Nehemiah had a time of prayer and fasting upon learning that Jerusalem was still in ruins (Nehemiah 1:4). Darius, the king of Persia, fasted all night after he was forced to put Daniel in the den of lions (Daniel 6:18). Prayer and fasting also occurs in the New Testament. Anna "worshipped night and day, fasting and praying" at the Temple (Luke 2:37). John the Baptist taught his disciples to fast (Mark 2:18). Jesus fasted for 40 days and 40 nights before His temptation by Satan (Matthew 4:2). The church of Antioch fasted (Acts 13:2) and sent Paul and Barnabas off on their first missionary journey (Acts 13:3). Paul and Barnabas spent time in prayer and fasting for the appointment of elders in the churches (Acts 14:23).
Prayer and Fasting - Required or Recommended?The Word of God does not specifically command believers to spend time in prayer and fasting. At the same time, prayer and fasting is definitely something we should be doing. Far too often, though, the focus of prayer and fasting is on abstaining from food. Instead, the purpose of Christian fasting should be to take our eyes off the things of this world and focus our thoughts on God. Fasting should always be limited to a set time because not eating for extended periods can be damaging to the body. Fasting is not a method of punishing our bodies and it is not be used as a "dieting method" either. We are not to spend time in prayer and fasting in order to lose weight, but rather to gain a deeper fellowship with God. By taking our eyes off the things of this world through prayer and biblical fasting, we can focus better on Christ. Matthew 6:16-18 declares, "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you."
Prayer and Fasting - What Does it Accomplish?Spending time in prayer and fasting is not automatically effective in accomplishing the desires of those who fast. Fasting or no fasting, God only promises to answer our prayers when we ask according to His will. 1 John 5:14-15 tells us, "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us - whatever we ask - we know that we have what we asked of him." In the prophet Isaiah's time, the people grumbled that they had fasted, yet God did not answer in the way they wanted (Isaiah 58:3-4). Isaiah responded by proclaiming that the external show of fasting and prayer, without the proper heart attitude, was futile (Isaiah 58:5-9). How can you know if you are praying and fasting according to God's will? Are you praying and fasting for things that honor and glorify God? Does the Bible clearly reveal that it is God's will for you? If we are asking for something that is not honoring to God or not God's will for our lives, God will not give what we ask for, whether we fast or not. How can we know God's will? God promises to give us wisdom when we ask. James 1:5 tells us, "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him."
Power Of Prayer
Power Of Prayer - How powerful is it?The power of prayer should not be underestimated. James 5:16-18 declares, "…The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops." God most definitely listens to prayers, answers prayers, and moves in response to prayers. Jesus taught, "…I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, 'Move from here to there' and it will move. Nothing will be impossible for you" (Matthew 17:20). 2 Corinthians 10:4-5 tells us, "The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ." The Bible urges us, "And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints" (Ephesians 6:18).
Power Of Prayer - How do I tap into it?The power of prayer is not the result of the person praying. Rather, the power resides in the God who is being prayed to. 1 John 5:14-15 tells us, "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us - whatever we ask - we know that we have what we asked of him." No matter the person praying, the passion behind the prayer, or the purpose of the prayer - God answers prayers that are in agreement with His will. His answers are not always yes, but are always in our best interest. When our desires line up with His will, we will come to understand that in time. When we pray passionately and purposefully, according to God's will, God responds powerfully! We cannot access powerful prayer by using "magic formulas." Our prayers being answered is not based on the eloquence of our prayers. We don't have to use certain words or phrases to get God to answer our prayers. In fact, Jesus rebukes those who pray using repetitions, "And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him" (Matthew 6:7-8). Prayer is communicating with God. All you have to do is ask God for His help. Psalm 107:28-30 reminds us, "Then they cried out to the LORD in their trouble, and he brought them out of their distress. He stilled the storm to a whisper; the waves of the sea were hushed. They were glad when it grew calm, and he guided them to their desired haven." There is power in prayer!
Power Of Prayer - For what kind of things should I pray?God's help through the power of prayer is available for all kinds of requests and issues. Philippians 4:6-7 tells us, "Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus." If you need an example of a prayer, read Matthew 6:9-13. These verses are known as the Lord's prayer. The Lord's prayer is not a prayer we are supposed to memorize and simply recite to God. It is only an example of how to pray and the things that should go into a prayer - worship, trust in God, requests, confession, protection, etc. Pray for these kinds of things, but speak to God using your own words. The Word of God is full of accounts describing the power of prayer in various situations. The power of prayer has overcome enemies (Psalm 6:9-10), conquered death (2 Kings 4:3-36), brought healing (James 5:14-15), and defeated demons (Mark 9:29). God, through prayer, opens eyes, changes hearts, heals wounds, and grants wisdom (James 1:5). The power of prayer should never be underestimated because it draws on the glory and might of the infinitely powerful God of the universe! Daniel 4:35 proclaims, "All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: 'What have you done?'"
Power Of Prayer - How do I tap into it?The power of prayer is not the result of the person praying. Rather, the power resides in the God who is being prayed to. 1 John 5:14-15 tells us, "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us - whatever we ask - we know that we have what we asked of him." No matter the person praying, the passion behind the prayer, or the purpose of the prayer - God answers prayers that are in agreement with His will. His answers are not always yes, but are always in our best interest. When our desires line up with His will, we will come to understand that in time. When we pray passionately and purposefully, according to God's will, God responds powerfully! We cannot access powerful prayer by using "magic formulas." Our prayers being answered is not based on the eloquence of our prayers. We don't have to use certain words or phrases to get God to answer our prayers. In fact, Jesus rebukes those who pray using repetitions, "And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him" (Matthew 6:7-8). Prayer is communicating with God. All you have to do is ask God for His help. Psalm 107:28-30 reminds us, "Then they cried out to the LORD in their trouble, and he brought them out of their distress. He stilled the storm to a whisper; the waves of the sea were hushed. They were glad when it grew calm, and he guided them to their desired haven." There is power in prayer!
Power Of Prayer - For what kind of things should I pray?God's help through the power of prayer is available for all kinds of requests and issues. Philippians 4:6-7 tells us, "Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus." If you need an example of a prayer, read Matthew 6:9-13. These verses are known as the Lord's prayer. The Lord's prayer is not a prayer we are supposed to memorize and simply recite to God. It is only an example of how to pray and the things that should go into a prayer - worship, trust in God, requests, confession, protection, etc. Pray for these kinds of things, but speak to God using your own words. The Word of God is full of accounts describing the power of prayer in various situations. The power of prayer has overcome enemies (Psalm 6:9-10), conquered death (2 Kings 4:3-36), brought healing (James 5:14-15), and defeated demons (Mark 9:29). God, through prayer, opens eyes, changes hearts, heals wounds, and grants wisdom (James 1:5). The power of prayer should never be underestimated because it draws on the glory and might of the infinitely powerful God of the universe! Daniel 4:35 proclaims, "All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: 'What have you done?'"
Intercessory Prayer
Intercessory Prayer - What is it?Intercessory prayer is prayer for others. An intercessor is one who takes the place of another or pleads another's case. One study Bible defines intercession as "holy, believing, persevering prayer whereby someone pleads with God on behalf of another or others who desperately need God's intervention."
Intercessory Prayer - The Biblical FoundationThe Biblical basis for the New Testament believer's ministry of intercessory prayer is our calling as priests unto God. The Word of God declares that we are a holy priesthood (1 Peter 2:5), a royal priesthood (1 Peter 2:9), and a kingdom of priests (Revelation 1:5). The background for understanding this calling to priestly intercession is found in the Old Testament example of the Levitical priesthood. The priest's responsibility was to stand before and between. He stood before God to minister to Him with sacrifices and offerings. The priests also stood between a righteous God and sinful man bringing them together at the place of the blood sacrifice. Hebrews 7:11-19 explains the difference between the Old and New Testament ministries of the priest. The Old Testament Levitical priesthood was passed on from generation to generation through the descendants of the tribe of Levi. "The Melchizedek priesthood" spoken of in this passage, is the "new order" of spiritual priests of whom the Lord Jesus is the High Priest. It is passed on to us through His blood and our spiritual birth as new creatures in Christ.
Intercessory Prayer - Our Model IntercessorJesus Christ is our model for intercessory prayer. Jesus stands before God and between Him and sinful man, just as the Old Testament priests did: For there is one God, and one mediator (intercessor) between God and men, the man Christ Jesus (1 Timothy 2:5). It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us (Romans 8:34). Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them (Hebrews 7:25). Jesus brings sinful man and a righteous God together at the place of the blood sacrifice for sin. No longer is the blood of animals necessary as it was in the Old Testament. We can now approach God on the basis of the blood of Jesus that was shed on the cross of Calvary for the remission of sins. Because of the blood of Jesus, we can approach God boldly without timidity (Hebrews 4:14-16). Jesus was an intercessor while He was here on earth. He prayed for those who were sick and possessed by demons. He prayed for His disciples. He even prayed for you and me when He interceded for all those who would believe on Him. Jesus continued His ministry of intercession after His death and resurrection when He returned to Heaven. He now serves as our intercessor in Heaven.
Intercessory Prayer - Effective IntercessionIn intercessory prayer, we follow the Old Testament priestly function and the New Testament pattern of Jesus - standing before God and between a righteous God and sinful man. In order to be effective standing "between" we must first stand "before" God to develop the intimacy necessary to fulfill this role. Numbers 14 is one of the greatest accounts of intercessory prayer recorded in the Bible. Moses was able to stand between God and sinful man because he had stood "before" Him and had developed intimacy of communication. Numbers 12:8 records that God spoke with Moses as friend to friend and not through visions and dreams as He did with other prophets. As New Testament believers, we no longer sacrifice animals as in Old Testament times. We stand before the Lord to offer up spiritual sacrifices of praise (Hebrews 13:15) and the sacrifice of our own lives (Romans 12:1). It is on the basis of this intimate relationship with God that we can then stand "between" Him and others, serving as an advocate and intercessor in their behalf. Peter uses two words to describe this priestly ministry: "Holy" and "royal." Holiness is required to stand before the Lord (Hebrews 12:14). We are able to do this only on the basis of the righteousness of Christ, not our own righteousness. Royalty is descriptive of the kingly authority that is delegated to us as members of the "royal family," so to speak, with legitimate access to the throne room of God.
Intercessory Prayer - The Biblical FoundationThe Biblical basis for the New Testament believer's ministry of intercessory prayer is our calling as priests unto God. The Word of God declares that we are a holy priesthood (1 Peter 2:5), a royal priesthood (1 Peter 2:9), and a kingdom of priests (Revelation 1:5). The background for understanding this calling to priestly intercession is found in the Old Testament example of the Levitical priesthood. The priest's responsibility was to stand before and between. He stood before God to minister to Him with sacrifices and offerings. The priests also stood between a righteous God and sinful man bringing them together at the place of the blood sacrifice. Hebrews 7:11-19 explains the difference between the Old and New Testament ministries of the priest. The Old Testament Levitical priesthood was passed on from generation to generation through the descendants of the tribe of Levi. "The Melchizedek priesthood" spoken of in this passage, is the "new order" of spiritual priests of whom the Lord Jesus is the High Priest. It is passed on to us through His blood and our spiritual birth as new creatures in Christ.
Intercessory Prayer - Our Model IntercessorJesus Christ is our model for intercessory prayer. Jesus stands before God and between Him and sinful man, just as the Old Testament priests did: For there is one God, and one mediator (intercessor) between God and men, the man Christ Jesus (1 Timothy 2:5). It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us (Romans 8:34). Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them (Hebrews 7:25). Jesus brings sinful man and a righteous God together at the place of the blood sacrifice for sin. No longer is the blood of animals necessary as it was in the Old Testament. We can now approach God on the basis of the blood of Jesus that was shed on the cross of Calvary for the remission of sins. Because of the blood of Jesus, we can approach God boldly without timidity (Hebrews 4:14-16). Jesus was an intercessor while He was here on earth. He prayed for those who were sick and possessed by demons. He prayed for His disciples. He even prayed for you and me when He interceded for all those who would believe on Him. Jesus continued His ministry of intercession after His death and resurrection when He returned to Heaven. He now serves as our intercessor in Heaven.
Intercessory Prayer - Effective IntercessionIn intercessory prayer, we follow the Old Testament priestly function and the New Testament pattern of Jesus - standing before God and between a righteous God and sinful man. In order to be effective standing "between" we must first stand "before" God to develop the intimacy necessary to fulfill this role. Numbers 14 is one of the greatest accounts of intercessory prayer recorded in the Bible. Moses was able to stand between God and sinful man because he had stood "before" Him and had developed intimacy of communication. Numbers 12:8 records that God spoke with Moses as friend to friend and not through visions and dreams as He did with other prophets. As New Testament believers, we no longer sacrifice animals as in Old Testament times. We stand before the Lord to offer up spiritual sacrifices of praise (Hebrews 13:15) and the sacrifice of our own lives (Romans 12:1). It is on the basis of this intimate relationship with God that we can then stand "between" Him and others, serving as an advocate and intercessor in their behalf. Peter uses two words to describe this priestly ministry: "Holy" and "royal." Holiness is required to stand before the Lord (Hebrews 12:14). We are able to do this only on the basis of the righteousness of Christ, not our own righteousness. Royalty is descriptive of the kingly authority that is delegated to us as members of the "royal family," so to speak, with legitimate access to the throne room of God.
Why Should We Pray
Why Should We Pray – To whom do we pray?Before we can answer, “why should we pray,” we must know to whom we pray. There is only one supreme Creator and sovereign God. There is only one way to Him and that is through His only- Son, Jesus Christ. God, our Heavenly Father, is the only one we can be assured of who hears and answers our prayers. He is the God of amazing love, mercy, and forgiveness.
By Him, all things are possible. Jesus says in Mark 10:27, "Humanly speaking, it is impossible. But not with God. Everything is possible with God."
Daniel 9:18 tells us: “We do not ask because we deserve help, but because you are so merciful.” (Mercy means showing favor, compassion, and kindness.)
God’s ultimate demonstration of love is forgiveness of the sins each of us have committed. “For God so loved the world that he gave his only Son, so that everyone who believes in him will not perish but have eternal life. God did not send his Son into the world to condemn it, but to save it” (John 3:16-17).He is the only God who has done this, and is the only God able to do so. But His enemy, Satan, has sent many false gods to deceive mankind. Do not be deceived nor allow anything or anyone to take priority over the only true and living God.
Why Should We Pray – For what do we pray?Prayer is the key to the heart of God. Prayer is the only way to a real and personal relationship with God.
Pray acknowledging He is God, and that you accept His gracious gift, Jesus Christ, as your Lord and Savior (Genesis 17:1, Romans 6:16-18).
Pray confessing our sins and accepting His forgiveness (Romans 3:23-26).
Pray that His will be done in our lives, that His Holy Spirit guide us, and that we be filled with the fullness of all God has for us.
Pray for (spiritual) understanding and wisdom (Proverbs 2:6-8, 3:5).
Pray with thanksgiving for all the ways He blesses us (Philippians 4:6. Pray when we are ill, lonely, going through trials or interceding for others (James 5:14-16, 2 Corinthians 12:9-10).
Pray to worship Him (Psalm 95:6-7).There is nothing we can’t pray about. There are abundant references to prayer in the Bible. The Bible tells us to “pray without ceasing” and “in everything give thanks to the Lord.” When we choose to have a positive attitude, we realize we have received many blessings for which to give God praise. We find intimacy with God through communicating with Him in prayer. We go to Him in faith, knowing that He hears and answers all our prayers (1 John 5:14). Be confident that God knows and wants what is best for us; so ask that His will be done in all we seek from Him. Then, thank Him for it, even though it hasn’t happened yet.
Why Should We Pray – How do we pray?Jesus gave his disciples, what we call, “The Lord’s Prayer” (Matthew 6) as a model. In addition, Hebrews 4:14-16 tells us we can pray boldly -- “That is why we have a great High Priest who has gone to heaven, Jesus the Son of God. Let us cling to him and never stop trusting him. This High Priest of ours understands our weaknesses, for he faced all of the same temptations we do, yet he did not sin. So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it.” Above all, pray with sincerity, honor, and humbleness before the Almighty God. “The earnest prayer of a righteous person has great power and wonderful results” (James 5:16).
By Him, all things are possible. Jesus says in Mark 10:27, "Humanly speaking, it is impossible. But not with God. Everything is possible with God."
Daniel 9:18 tells us: “We do not ask because we deserve help, but because you are so merciful.” (Mercy means showing favor, compassion, and kindness.)
God’s ultimate demonstration of love is forgiveness of the sins each of us have committed. “For God so loved the world that he gave his only Son, so that everyone who believes in him will not perish but have eternal life. God did not send his Son into the world to condemn it, but to save it” (John 3:16-17).He is the only God who has done this, and is the only God able to do so. But His enemy, Satan, has sent many false gods to deceive mankind. Do not be deceived nor allow anything or anyone to take priority over the only true and living God.
Why Should We Pray – For what do we pray?Prayer is the key to the heart of God. Prayer is the only way to a real and personal relationship with God.
Pray acknowledging He is God, and that you accept His gracious gift, Jesus Christ, as your Lord and Savior (Genesis 17:1, Romans 6:16-18).
Pray confessing our sins and accepting His forgiveness (Romans 3:23-26).
Pray that His will be done in our lives, that His Holy Spirit guide us, and that we be filled with the fullness of all God has for us.
Pray for (spiritual) understanding and wisdom (Proverbs 2:6-8, 3:5).
Pray with thanksgiving for all the ways He blesses us (Philippians 4:6. Pray when we are ill, lonely, going through trials or interceding for others (James 5:14-16, 2 Corinthians 12:9-10).
Pray to worship Him (Psalm 95:6-7).There is nothing we can’t pray about. There are abundant references to prayer in the Bible. The Bible tells us to “pray without ceasing” and “in everything give thanks to the Lord.” When we choose to have a positive attitude, we realize we have received many blessings for which to give God praise. We find intimacy with God through communicating with Him in prayer. We go to Him in faith, knowing that He hears and answers all our prayers (1 John 5:14). Be confident that God knows and wants what is best for us; so ask that His will be done in all we seek from Him. Then, thank Him for it, even though it hasn’t happened yet.
Why Should We Pray – How do we pray?Jesus gave his disciples, what we call, “The Lord’s Prayer” (Matthew 6) as a model. In addition, Hebrews 4:14-16 tells us we can pray boldly -- “That is why we have a great High Priest who has gone to heaven, Jesus the Son of God. Let us cling to him and never stop trusting him. This High Priest of ours understands our weaknesses, for he faced all of the same temptations we do, yet he did not sin. So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it.” Above all, pray with sincerity, honor, and humbleness before the Almighty God. “The earnest prayer of a righteous person has great power and wonderful results” (James 5:16).
Ways to Pray
Ways to Pray – Only One WayThere are endless resources offering techniques, rituals, and even objects illustrating the ways to pray. Judging from the extensive array of books, radio programs, and websites that address praying, one desire continues to endure through the centuries, “Lord, teach us to pray . . .” (Luke 11:1). In our relationship with the Creator, we long to keep our communication with the Lord personal and true. The Lord’s Prayer (Matthew 6:9-13) provides Jesus’ response as the way to achieve that communication with the Father. Since individuals are most familiar with the King James Version, or its musical counterpart, let’s consider each verse of Jesus’ prayer: “Our Father, which art in Heaven, hallowed be thy name.” When adoration is expressed, a prayer of worship is offered. God receives our highest esteem (1 Chronicles 16:29; Isaiah 6:3). As an adoring child, we center our attention on our Father’s holiness and magnificence. “Thy kingdom come. Thy will be done, in earth, as it is in heaven.” As we familiarize ourselves once again with WHO we are speaking to, we acknowledge God’s authority in a prayer of submission. This way of praying is crucial if we desire answered prayer (1 John 5:14). Submission to God’s authority requires that we humble ourselves, knowing that His will may differ from our personal desires (2 Chronicles 7:14-15). Yet we choose to be obedient to His will (Luke 22:41-42). The greatest prayer of submission was modeled through Jesus Christ.
Ways to Pray – What to Say“Give us this day, our daily bread.” Of all the ways of praying, the prayer of supplication (earnest request), is the most utilized. Critical illness, financial distress, or any dire circumstance requires assurance that God is able to rescue us (1 John 3:21-22). The prayer of supplication may be agonizing as we attempt to convey our suffering (Luke 22:44). There will also be times when we desire God’s protection, wisdom, and peace, assured that we rest securely in His care (1 Peter 5:7). “And forgive us our sins, as we forgive our debtors.” There are two universal needs characteristic to man -- to be forgiven and to improve oneself, becoming a better person in the process. In response to our awareness of our sinful nature, we offer a prayer of repentance to our Heavenly Father (Romans 3:23-26). As we receive God’s acceptance through the cleansing blood of Jesus Christ, we recognize the necessity of forgiveness and repentance (Matthew 18:21-35). “And lead us not into temptation, but deliver us from evil.” God never tempts us, nor does He isolate us from facing decisions (1 Corinthians 10:13, James 1:12-15). A prayer of deliverance not only requires attitude, but demands action. Jesus faced temptation on several occasions (Matthew 4:1-11, 16:23, 27:38-44), and with a submissive attitude, acted in obedience to God. In a prayer of deliverance, we are affirming that God truly is our Deliverer from all forms of evil (Romans 5:10; 2 Timothy 4:18).
Ways to Pray – Child’s Play“For thine is the kingdom, and the power, and the glory forever. Amen.” For those who know that they are children of God, the anticipation of spending eternity with Him is glorious (2 Corinthians 5:1-5). As we pray with adoration, recognizing the authority of our Heavenly Father, we rest in the assurance that His children are His highest priority. God’s unconditional grace and mercy guarantee our acceptance through Jesus Christ. The prayer of faith acknowledges all that the Everlasting Father was, is, and will be as promised in His Word. And with our “amen,” we affirm that Our Father is trustworthy. Child-like faith is all that God desires in the way we pray. Don’t worry about how you phrase your prayer. It’s your voice that God longs to hear.
Ways to Pray – What to Say“Give us this day, our daily bread.” Of all the ways of praying, the prayer of supplication (earnest request), is the most utilized. Critical illness, financial distress, or any dire circumstance requires assurance that God is able to rescue us (1 John 3:21-22). The prayer of supplication may be agonizing as we attempt to convey our suffering (Luke 22:44). There will also be times when we desire God’s protection, wisdom, and peace, assured that we rest securely in His care (1 Peter 5:7). “And forgive us our sins, as we forgive our debtors.” There are two universal needs characteristic to man -- to be forgiven and to improve oneself, becoming a better person in the process. In response to our awareness of our sinful nature, we offer a prayer of repentance to our Heavenly Father (Romans 3:23-26). As we receive God’s acceptance through the cleansing blood of Jesus Christ, we recognize the necessity of forgiveness and repentance (Matthew 18:21-35). “And lead us not into temptation, but deliver us from evil.” God never tempts us, nor does He isolate us from facing decisions (1 Corinthians 10:13, James 1:12-15). A prayer of deliverance not only requires attitude, but demands action. Jesus faced temptation on several occasions (Matthew 4:1-11, 16:23, 27:38-44), and with a submissive attitude, acted in obedience to God. In a prayer of deliverance, we are affirming that God truly is our Deliverer from all forms of evil (Romans 5:10; 2 Timothy 4:18).
Ways to Pray – Child’s Play“For thine is the kingdom, and the power, and the glory forever. Amen.” For those who know that they are children of God, the anticipation of spending eternity with Him is glorious (2 Corinthians 5:1-5). As we pray with adoration, recognizing the authority of our Heavenly Father, we rest in the assurance that His children are His highest priority. God’s unconditional grace and mercy guarantee our acceptance through Jesus Christ. The prayer of faith acknowledges all that the Everlasting Father was, is, and will be as promised in His Word. And with our “amen,” we affirm that Our Father is trustworthy. Child-like faith is all that God desires in the way we pray. Don’t worry about how you phrase your prayer. It’s your voice that God longs to hear.
Unanswered Prayer
Unanswered Prayer – Unheard AnswersAre you experiencing unanswered prayer? Does God turn a deaf ear to some of your desperate pleas for healing, finances, or protection? We all experience irritation when our best efforts to communicate result in an unsatisfactory response -- or worse, no response at all. We wonder, “Did you ever receive my message?” When we pray, we often equate the lack of immediate tangible results with God rejecting our prayers. In James 5:13-16 we are urged to pray earnestly with the promise of “powerful and wonderful results.” Why would God emphasize the importance of prayer and then choose not to respond with a joyful answer? When answering prayer, God responds first to our attitude, much as a parent responds to a precious child (Psalm 103:13-14). Our childish actions and attitudes frequently affect a prayer’s desired results. Unforgiveness (Mark 11:24-25), selfishness (Proverbs 21:13), doubt (Matthew 21:21-22), greed (James 4:2-3), pride (2 Chronicles 7:14-15), and stubbornness (Zechariah 7:11-13) hinder God’s desire to answer prayer.
Unanswered Prayer – Unexpected AnswersPrayer is not a casual one-sided conversation. It is not “back-up insurance” guaranteeing a life free from pain and struggles. Prayer is actively acknowledging God as the source of all power and trusting that His answers, whether expected or unexpected, will accomplish greater things (Isaiah 46:9-10; 64:4). Matt and our daughter, Jackie, both musicians, became close friends. As a drummer, he would play back-up whenever she sang with the worship band. Matt’s deepest desire was to teach God’s Word and perhaps enter the ministry. Their common interests drew them closer. As a high-school junior, Jackie hoped to attend the same out-of-state university as Matt. Then, Matt was diagnosed with advanced lymphatic cancer. Jackie says, “I had great faith that God would heal Matt. He had such a passion to be a pastor, teaching others. I knew God wouldn’t take his life because Matt could make such a difference in this world.” She prayed for his healing. In September of Jackie’s senior year, Matt died. Jackie responded with anger and disbelief with God for seemingly not answering her prayers: “Initially, I blamed God. Later, I blamed myself, thinking I didn’t pray hard enough, or maybe I accidentally missed praying one day.” Following graduation, Jackie began attending a Christian university. Through friends, she began releasing the pain and grief locked inside, eating away at her in solitude. “Once I actually voiced my suffering to another, the healing began, and I experienced God’s love and strength again” (2 Thessalonians 2:16-17). Matt had taught all of us that he valued his eternal relationship with God more than any temporary life he had on earth. We had all prayed for Matt to live, and God answered with a wondrous “YES!” (John 11:25). In the last semester of our daughter’s junior year in college, she met Michael. “I was first attracted to Mike’s intense love for God. I knew God was accomplishing His plans in all our lives.” Today, Michael serves the Lord, teaching and sharing God’s love with intense passion. And when Jackie sings of God’s greatness, her devoted husband, Michael, accompanies her on the conga drums (Jeremiah 29:11).
Unanswered Prayer – Understanding AnswersSometimes, God will answer, “No” to our desperate prayers. Any delay or unexpected outcome must not dishearten us. What is God’s true purpose in answering our prayers (John 14:13)? What does God want to complete in us through prayer (John 16:23–24)? God wants us to bring our every need to Him as He answers (yes or no) according to His character and will. God will never grant requests contrary to His will. While receiving a “Yes” usually makes us happy, God never promised us happiness. Happiness is based on circumstances. God wants us to have everlasting joy -- especially when He responds, “No, it will be done in My time, not yours. No, I will reveal My glory.” In Luke 22:41-44, Jesus agonized over the events leading up to His death. In fervent prayer, His greatest desire was to give preeminence to God’s will, not His suffering and pain (Hebrews 12:2). When we pray without ceasing (1 Thessalonians 5:16-18), God always responds, and every answer brings joy.
Unanswered Prayer – Unexpected AnswersPrayer is not a casual one-sided conversation. It is not “back-up insurance” guaranteeing a life free from pain and struggles. Prayer is actively acknowledging God as the source of all power and trusting that His answers, whether expected or unexpected, will accomplish greater things (Isaiah 46:9-10; 64:4). Matt and our daughter, Jackie, both musicians, became close friends. As a drummer, he would play back-up whenever she sang with the worship band. Matt’s deepest desire was to teach God’s Word and perhaps enter the ministry. Their common interests drew them closer. As a high-school junior, Jackie hoped to attend the same out-of-state university as Matt. Then, Matt was diagnosed with advanced lymphatic cancer. Jackie says, “I had great faith that God would heal Matt. He had such a passion to be a pastor, teaching others. I knew God wouldn’t take his life because Matt could make such a difference in this world.” She prayed for his healing. In September of Jackie’s senior year, Matt died. Jackie responded with anger and disbelief with God for seemingly not answering her prayers: “Initially, I blamed God. Later, I blamed myself, thinking I didn’t pray hard enough, or maybe I accidentally missed praying one day.” Following graduation, Jackie began attending a Christian university. Through friends, she began releasing the pain and grief locked inside, eating away at her in solitude. “Once I actually voiced my suffering to another, the healing began, and I experienced God’s love and strength again” (2 Thessalonians 2:16-17). Matt had taught all of us that he valued his eternal relationship with God more than any temporary life he had on earth. We had all prayed for Matt to live, and God answered with a wondrous “YES!” (John 11:25). In the last semester of our daughter’s junior year in college, she met Michael. “I was first attracted to Mike’s intense love for God. I knew God was accomplishing His plans in all our lives.” Today, Michael serves the Lord, teaching and sharing God’s love with intense passion. And when Jackie sings of God’s greatness, her devoted husband, Michael, accompanies her on the conga drums (Jeremiah 29:11).
Unanswered Prayer – Understanding AnswersSometimes, God will answer, “No” to our desperate prayers. Any delay or unexpected outcome must not dishearten us. What is God’s true purpose in answering our prayers (John 14:13)? What does God want to complete in us through prayer (John 16:23–24)? God wants us to bring our every need to Him as He answers (yes or no) according to His character and will. God will never grant requests contrary to His will. While receiving a “Yes” usually makes us happy, God never promised us happiness. Happiness is based on circumstances. God wants us to have everlasting joy -- especially when He responds, “No, it will be done in My time, not yours. No, I will reveal My glory.” In Luke 22:41-44, Jesus agonized over the events leading up to His death. In fervent prayer, His greatest desire was to give preeminence to God’s will, not His suffering and pain (Hebrews 12:2). When we pray without ceasing (1 Thessalonians 5:16-18), God always responds, and every answer brings joy.
Passion of Christ
The Passion of the Christ - Mel Gibson's Powerful Film The passion and truth of Christ are revealed! Why was it necessary for Him to die on the cross?The Passion of the Christ is a film about the last twelve hours of Jesus Christ's life about 2000 years ago. The film opens in the Garden of Gethsemane where Jesus went to pray after the Last Supper with His disciples. Jesus is soon arrested in the garden, after He's betrayed by Judas Iscariot, and taken back to Jerusalem where the leaders of the Pharisees confront Him with accusations of blasphemy. He is condemned to death by the religious leaders.Jesus Christ is then brought before Pilate, the Roman Governor of Palestine. Pilate had the actual decision-making power to either crucify Jesus or let Him go. Pilate's political career was in jeopardy during this time, and he didn't want any further conflict. Refusing to allow the religious leaders to crucify Christ would cause him great conflict. Pilate defers the decision to King Herod. However, Herod returns Jesus to Pilate who then gives the crowd a choice between letting Jesus go or the criminal Barrabas. The crowd chooses to set Barabbas free and condemn Jesus to death.
The Passion of the Christ - A Remarkable Piece of HistoryThe Passion of the Christ continues as Jesus is handed over to the Roman soldiers, who beat Him severely. He is then brought back to Pilate, who presents him to the crowd, hoping that would be enough, but it wasn't. Pilate washes his hands of the dilemma, and orders his men to do what the crowd wants with Jesus.Jesus is presented with His own cross and is ordered to carry it through the streets of Jerusalem to the hill of Golgotha. There, He's nailed to the cross and realizes His Father in heaven has turned from Him because of the sin of the world that He (Christ) took upon Himself. After hours of torture, Christ proclaims, "It is finished" and then, "Into Thy hands I commend my Spirit."At the moment of Jesus' death, there's a large earthquake, the thick veil in the Temple is torn from top to bottom, and there is darkness over the land for three hours.Three days later, Jesus Christ resurrects Himself from the dead, defeating sin and death, and providing the only way for humanity to be reconciled to God the Father.
The Passion of the Christ - Why did Jesus have to die on the Cross?The Passion of the Christ is tremendously powerful. But why did Jesus have to die this way? God's Word to humanity -- the Bible -- says that all people have sinned against God by breaking His commandments (i.e., lying, stealing, wishing you had what someone else does, sex outside of marriage, etc.). Even one sin committed against God is enough to separate us from Him for eternity. The Bible says in Romans 3:23, "For all have sinned, and fall short of the Glory of God."God knew that there was only one way to redeem mankind to Himself -- once and for all. That could only be done through sending His Son, Jesus Christ, to earth to live a sinless life and die on the cross as a once-and-for-all sacrifice for all of mankind's sins. Romans 5:8 states, "But God demonstrates His love toward us, in that, while we were still sinners, Christ died for us."
The Passion of the Christ - The Ultimate Love StoryThe Passion of the Christ is really about a love story -- the love that Christ has for you and me. He was willing to go to the cross, take all the humiliation, extraordinary pain and suffering, and most of all, the sin of the entire human race -- past, present and future -- upon Himself. He was willing to allow Himself to be separated from His Father, God, when He bore my sins and yours. He did it because He loves us, and He so desperately wants you and me to spend eternity with Him in heaven. However, that will not be possible if we refuse to accept the sacrifice He made for us. Refusal to believe in Jesus Christ as Lord and receive Him into our heart will leave us responsible for all the sins we have ever committed against God. When we die, we will be judged by those sins, and we will be given a sentence. The sentence will be death and eternal separation from Jesus Christ and God, the Father. This does not have to be the case for you. Follow the link below to find out what it means to be saved!
The Passion of the Christ - A Remarkable Piece of HistoryThe Passion of the Christ continues as Jesus is handed over to the Roman soldiers, who beat Him severely. He is then brought back to Pilate, who presents him to the crowd, hoping that would be enough, but it wasn't. Pilate washes his hands of the dilemma, and orders his men to do what the crowd wants with Jesus.Jesus is presented with His own cross and is ordered to carry it through the streets of Jerusalem to the hill of Golgotha. There, He's nailed to the cross and realizes His Father in heaven has turned from Him because of the sin of the world that He (Christ) took upon Himself. After hours of torture, Christ proclaims, "It is finished" and then, "Into Thy hands I commend my Spirit."At the moment of Jesus' death, there's a large earthquake, the thick veil in the Temple is torn from top to bottom, and there is darkness over the land for three hours.Three days later, Jesus Christ resurrects Himself from the dead, defeating sin and death, and providing the only way for humanity to be reconciled to God the Father.
The Passion of the Christ - Why did Jesus have to die on the Cross?The Passion of the Christ is tremendously powerful. But why did Jesus have to die this way? God's Word to humanity -- the Bible -- says that all people have sinned against God by breaking His commandments (i.e., lying, stealing, wishing you had what someone else does, sex outside of marriage, etc.). Even one sin committed against God is enough to separate us from Him for eternity. The Bible says in Romans 3:23, "For all have sinned, and fall short of the Glory of God."God knew that there was only one way to redeem mankind to Himself -- once and for all. That could only be done through sending His Son, Jesus Christ, to earth to live a sinless life and die on the cross as a once-and-for-all sacrifice for all of mankind's sins. Romans 5:8 states, "But God demonstrates His love toward us, in that, while we were still sinners, Christ died for us."
The Passion of the Christ - The Ultimate Love StoryThe Passion of the Christ is really about a love story -- the love that Christ has for you and me. He was willing to go to the cross, take all the humiliation, extraordinary pain and suffering, and most of all, the sin of the entire human race -- past, present and future -- upon Himself. He was willing to allow Himself to be separated from His Father, God, when He bore my sins and yours. He did it because He loves us, and He so desperately wants you and me to spend eternity with Him in heaven. However, that will not be possible if we refuse to accept the sacrifice He made for us. Refusal to believe in Jesus Christ as Lord and receive Him into our heart will leave us responsible for all the sins we have ever committed against God. When we die, we will be judged by those sins, and we will be given a sentence. The sentence will be death and eternal separation from Jesus Christ and God, the Father. This does not have to be the case for you. Follow the link below to find out what it means to be saved!
Forgiveness
Prayer of Forgiveness: A Valuable GiftA prayer of forgiveness is something we all seek at some point in life. Forgiveness is a valuable gift that is neither easily obtained, nor easily given. Forgiveness is essential for life; it frees us from past wrongs and gives us hope for the future. It is for forgiveness sake that Jesus Christ came to earth to die for mankind.
Prayer of Forgiveness: Made Possible by Jesus ChristThe prayer of forgiveness is a prayer that is offered up to God. Though we may directly hurt each other, all of our trespasses ultimately hurt God. You may wonder how this is possible. How can our shortcomings hurt the omnipotent Creator of the universe? Does God even care? In Genesis 6, we find that God Himself actually grieved over all the wrongs that man had inflicted upon each other: "Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the LORD was sorry that He had made man on the earth, and He was grieved in His heart." (Genesis 6:5-6). All knowing, God grieves even at the mere thought of evil. Thus, ultimate forgiveness must also come from God. However, because of His justice, forgiveness cannot be freely given. Every wrong must be accounted for in order for God to be a just judge. Jesus Christ died on the cross at Calvary in our place so that our sins may be forgiven. His suffering paid for our transgressions. "For this is My blood of the new testament, which is shed for many for the remission of sins." (Matthew 26:28). In His love, God knew that our conscience needed to be freed from guilt and condemnation. He knew that forgiveness of sins was our greatest need. In the ultimate act of love, God not only suffered the pain of our wrongs, but also paid for their consequences in order that we may have forgiveness offered to us when we sin. All we need to do is to accept His free gift of forgiveness.
Prayer of Forgiveness: Ask God for ForgivenessPerhaps you have stumbled upon this web page looking for a prayer of forgiveness to soothe a tormented soul. Or maybe you are struggling with trying to forgive another for deeply hurting you. For all who accept Jesus Christ as their Lord and Savior, forgiveness has been freely given. If we acknowledge our wrongs and ask for forgiveness, God will forgive us - no questions asked: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:9). If we reject Jesus, in essence, we reject God's gift of forgiveness. We are in fact saying that we do not wish to be reconciled with God (1 John 1:10). Though it is our free choice to not accept forgiveness from God, we will ultimately be accountable for all the sins we have committed at the end of this life. It is God's deep desire to be reconciled with you. "For God so loved the world, that He gave his only begotten Son, that whoever believes in Him should not perish, but have everlasting life." (John 3:16). If you desire to be truly forgiven, consider what Jesus said and sincerely accept Him as your Lord and Savior. You will be forgiven and God will begin a transforming work in your life.
Prayer of Forgiveness: Receive a New LifeThe prayer of forgiveness gives us a new hope and a new beginning. All our sins are wiped away by God. "For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more." (Hebrews 8:12).If you understand that you are a sinner, and you believe that Jesus Christ came as the one and only Redeemer of sin, then you understand the prayer of forgiveness. The question is – are you ready to implement the prayer, by receiving God’s gift of His Son, Jesus Christ? If so, believe in Christ, repent of your sins, and commit the rest of your life to Him as Lord:
“Father, I know that I have broken your laws and my sins have separated me from you. I am truly sorry, and now I want to turn away from my past sinful life toward you. Please forgive me, and help me avoid sinning again. I believe that your son, Jesus Christ died for my sins, was resurrected from the dead, is alive, and hears my prayer. I invite Jesus to become the Lord of my life, to rule and reign in my heart from this day forward. Please send your Holy Spirit to help me obey You, and to do Your will for the rest of my life. In Jesus' name I pray, Amen.”"Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit." (Acts 2:38)If you decided receive Jesus today, welcome to God's family. Now, as a way to grow closer to Him, the Bible tells us to follow up on our commitment.
Get baptized as commanded by Christ.
Tell someone else about your new faith in Christ.
Spend time with God each day. It does not have to be a long period of time. Just develop the daily habit of praying to Him and reading His Word. Ask God to increase your faith and your understanding of the Bible.
Seek fellowship with other followers of Jesus. Develop a group of believing friends to answer your questions and support you.
Find a local church where you can worship God.
Prayer of Forgiveness: Made Possible by Jesus ChristThe prayer of forgiveness is a prayer that is offered up to God. Though we may directly hurt each other, all of our trespasses ultimately hurt God. You may wonder how this is possible. How can our shortcomings hurt the omnipotent Creator of the universe? Does God even care? In Genesis 6, we find that God Himself actually grieved over all the wrongs that man had inflicted upon each other: "Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the LORD was sorry that He had made man on the earth, and He was grieved in His heart." (Genesis 6:5-6). All knowing, God grieves even at the mere thought of evil. Thus, ultimate forgiveness must also come from God. However, because of His justice, forgiveness cannot be freely given. Every wrong must be accounted for in order for God to be a just judge. Jesus Christ died on the cross at Calvary in our place so that our sins may be forgiven. His suffering paid for our transgressions. "For this is My blood of the new testament, which is shed for many for the remission of sins." (Matthew 26:28). In His love, God knew that our conscience needed to be freed from guilt and condemnation. He knew that forgiveness of sins was our greatest need. In the ultimate act of love, God not only suffered the pain of our wrongs, but also paid for their consequences in order that we may have forgiveness offered to us when we sin. All we need to do is to accept His free gift of forgiveness.
Prayer of Forgiveness: Ask God for ForgivenessPerhaps you have stumbled upon this web page looking for a prayer of forgiveness to soothe a tormented soul. Or maybe you are struggling with trying to forgive another for deeply hurting you. For all who accept Jesus Christ as their Lord and Savior, forgiveness has been freely given. If we acknowledge our wrongs and ask for forgiveness, God will forgive us - no questions asked: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:9). If we reject Jesus, in essence, we reject God's gift of forgiveness. We are in fact saying that we do not wish to be reconciled with God (1 John 1:10). Though it is our free choice to not accept forgiveness from God, we will ultimately be accountable for all the sins we have committed at the end of this life. It is God's deep desire to be reconciled with you. "For God so loved the world, that He gave his only begotten Son, that whoever believes in Him should not perish, but have everlasting life." (John 3:16). If you desire to be truly forgiven, consider what Jesus said and sincerely accept Him as your Lord and Savior. You will be forgiven and God will begin a transforming work in your life.
Prayer of Forgiveness: Receive a New LifeThe prayer of forgiveness gives us a new hope and a new beginning. All our sins are wiped away by God. "For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more." (Hebrews 8:12).If you understand that you are a sinner, and you believe that Jesus Christ came as the one and only Redeemer of sin, then you understand the prayer of forgiveness. The question is – are you ready to implement the prayer, by receiving God’s gift of His Son, Jesus Christ? If so, believe in Christ, repent of your sins, and commit the rest of your life to Him as Lord:
“Father, I know that I have broken your laws and my sins have separated me from you. I am truly sorry, and now I want to turn away from my past sinful life toward you. Please forgive me, and help me avoid sinning again. I believe that your son, Jesus Christ died for my sins, was resurrected from the dead, is alive, and hears my prayer. I invite Jesus to become the Lord of my life, to rule and reign in my heart from this day forward. Please send your Holy Spirit to help me obey You, and to do Your will for the rest of my life. In Jesus' name I pray, Amen.”"Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit." (Acts 2:38)If you decided receive Jesus today, welcome to God's family. Now, as a way to grow closer to Him, the Bible tells us to follow up on our commitment.
Get baptized as commanded by Christ.
Tell someone else about your new faith in Christ.
Spend time with God each day. It does not have to be a long period of time. Just develop the daily habit of praying to Him and reading His Word. Ask God to increase your faith and your understanding of the Bible.
Seek fellowship with other followers of Jesus. Develop a group of believing friends to answer your questions and support you.
Find a local church where you can worship God.
sin
You are here: God >> What Is Sin
What Is Sin - The Big QuestionWe live in a culture where the concept of sin has become entangled in legalistic arguments over right and wrong. When many of us consider "What is sin?" we think of violations of the Ten Commandments. Even then, we tend to think of murder and adultery as "major" sins compared with lying, cursing, or idolatry. The truth is that sin, as defined in the original translations of the Bible, means "to miss the mark." The mark, in this case, is the standard of perfection established by God and evidenced by Jesus. Viewed in that light, it is clear that we are all sinners. The Apostle Paul says in Romans 3:23: "All have sinned and fall short of the glory of God." In light of this, it does no good to compare ourselves to others. We cannot escape our failure to be righteous in our own strength. This is by God's design, because only when we understand our weakness will we consider relying on the atoning sacrifice of Jesus.
What Is Sin - A Biblical PerspectiveSin is mentioned hundreds of times in the Bible, starting with the "original" sin when Adam and Eve ate of the tree of knowledge. Often it seems as if sin is simply the violation of any of God's laws, including the Ten Commandments. Paul, however, puts this in perspective in Romans 3:20, when he says, "Therefore no one will be declared righteous in His sight by observing the law; rather, through the law we become conscious of sin." God wanted us to recognize our sins. Even those who have not murdered or committed adultery will find themselves convicted of lying, or of worshipping false idols like wealth or power ahead of God. Tragically, sin in any amount will distance us from God. "Surely the arm of the LORD is not too short to save, nor His ear too dull to hear," says Isaiah 59: 1-2. "But your iniquities have separated you from your God; your sins have hidden His face from you, so that He will not hear." We must resist the temptation to act as if we are righteous, especially by leaning on our good works. "If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives" (1 John 1:8-10).
What Is Sin - A Call to RepentenceThe good news in all of this is that, once we recognize ourselves as sinners, we need only to repent and embrace Jesus to be forgiven. Jesus can forgive us because he died and rose again three days later in victory over sin and death. The Apostle Paul refers to this process of recognizing sin and being responsible for it as "godly sorrow." "Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death," Paul writes in 2 Corinthians 7:10-11. "See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter."
What Is Sin - The Big QuestionWe live in a culture where the concept of sin has become entangled in legalistic arguments over right and wrong. When many of us consider "What is sin?" we think of violations of the Ten Commandments. Even then, we tend to think of murder and adultery as "major" sins compared with lying, cursing, or idolatry. The truth is that sin, as defined in the original translations of the Bible, means "to miss the mark." The mark, in this case, is the standard of perfection established by God and evidenced by Jesus. Viewed in that light, it is clear that we are all sinners. The Apostle Paul says in Romans 3:23: "All have sinned and fall short of the glory of God." In light of this, it does no good to compare ourselves to others. We cannot escape our failure to be righteous in our own strength. This is by God's design, because only when we understand our weakness will we consider relying on the atoning sacrifice of Jesus.
What Is Sin - A Biblical PerspectiveSin is mentioned hundreds of times in the Bible, starting with the "original" sin when Adam and Eve ate of the tree of knowledge. Often it seems as if sin is simply the violation of any of God's laws, including the Ten Commandments. Paul, however, puts this in perspective in Romans 3:20, when he says, "Therefore no one will be declared righteous in His sight by observing the law; rather, through the law we become conscious of sin." God wanted us to recognize our sins. Even those who have not murdered or committed adultery will find themselves convicted of lying, or of worshipping false idols like wealth or power ahead of God. Tragically, sin in any amount will distance us from God. "Surely the arm of the LORD is not too short to save, nor His ear too dull to hear," says Isaiah 59: 1-2. "But your iniquities have separated you from your God; your sins have hidden His face from you, so that He will not hear." We must resist the temptation to act as if we are righteous, especially by leaning on our good works. "If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives" (1 John 1:8-10).
What Is Sin - A Call to RepentenceThe good news in all of this is that, once we recognize ourselves as sinners, we need only to repent and embrace Jesus to be forgiven. Jesus can forgive us because he died and rose again three days later in victory over sin and death. The Apostle Paul refers to this process of recognizing sin and being responsible for it as "godly sorrow." "Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death," Paul writes in 2 Corinthians 7:10-11. "See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter."
Sin
I. NATURE OF SIN
Since sin is a moral evil, it is necessary in the first place to determine what is meant by evil, and in particular by moral evil. Evil is defined by St. Thomas (De malo, 2:2) as a privation of form or order or due measure. In the physical order a thing is good in proportion as it possesses being. God alone is essentially being, and He alone is essentially and perfectly good. Everything else possesses but a limited being, and, in so far as it possesses being, it is good. When it has its due proportion of form and order and measure it is, in its own order and degree, good. (See GOOD.) Evil implies a deficiency in perfection, hence it cannot exist in God who is essentially and by nature good; it is found only in finite beings which, because of their origin from nothing, are subject to the privation of form or order or measure due them, and, through the opposition they encounter, are liable to an increase or decrease of the perfection they have: "for evil, in a large sense, may be described as the sum of opposition, which experience shows to exist in the universe, to the desires and needs of individuals; whence arises, among human beings at least, the suffering in which life abounds" (see EVIL).
According to the nature of the perfection which it limits, evil is metaphysical, physical, or moral. Metaphysical evil is not evil properly so called; it is but the negation of a greater good, or the limitation of finite beings by other finite beings. Physical evil deprives the subject affected by it of some natural good, and is adverse to the well-being of the subject, as pain and suffering. Moral evil is found only in intelligent beings; it deprives them of some moral good. Here we have to deal with moral evil only. This may be defined as a privation of conformity to right reason and to the law of God. Since the morality of a human act consists in its agreement or non-agreement with right reason and the eternal law, an act is good or evil in the moral order according as it involves this agreement or non-agreement. When the intelligent creature, knowing God and His law, deliberately refuses to obey, moral evil results.
Sin is nothing else than a morally bad act (St. Thomas, "De malo", 7:3), an act not in accord with reason informed by the Divine law. God has endowed us with reason and free-will, and a sense of responsibility; He has made us subject to His law, which is known to us by the dictates of conscience, and our acts must conform with these dictates, otherwise we sin (Romans 14:23). In every sinful act two things must be considered, the substance of the act and the want of rectitude or conformity (St. Thomas, I-II:72:1). The act is something positive. The sinner intends here and now to act in some determined matter, inordinately electing that particular good in defiance of God's law and the dictates of right reason. The deformity is not directly intended, nor is it involved in the act so far as this is physical, but in the act as coming from the will which has power over its acts and is capable of choosing this or that particular good contained within the scope of its adequate object, i.e. universal good (St. Thomas, "De malo", Q. 3, a. 2, ad 2um). God, the first cause of all reality, is the cause of the physical act as such, the free-will of the deformity (St. Thomas I-II:89:2; "De malo", 3:2). The evil act adequately considered has for its cause the free-will defectively electing some mutable good in place of the eternal good, God, and thus deviating from its true last end.
In every sin a privation of due order or conformity to the moral law is found, but sin is not a pure, or entire privation of all moral good (St. Thomas, "De malo", 2:9; I-II:73:2). There is a twofold privation; one entire which leaves nothing of its opposite, as for instance, darkness which leaves no light; another, not entire, which leaves something of the good to which it is opposed, as for instance, disease which does not entirely destroy the even balance of the bodily functions necessary for health. A pure or entire privation of good could occur in a moral act only on the supposition that the will could incline to evil as such for an object. This is impossible because evil as such is not contained within the scope of the adequate object of the will, which is good. The sinner's intention terminates at some object in which there is a participation of God's goodness, and this object is directly intended by him. The privation of due order, or the deformity, is not directly intended, but is accepted in as much as the sinner's desire tends to an object in which this want of conformity is involved, so that sin is not a pure privation, but a human act deprived of its due rectitude. From the defect arises the evil of the act, from the fact that it is voluntary, its imputability. var AID=0;var AsID=1414;-->
II. DIVISION OF SIN
As regards the principle from which it proceeds sin is original or actual. The will of Adam acting as head of the human race for the conservation or loss of original justice is the cause and source of original sin. Actual sin is committed by a free personal act of the individual will. It is divided into sins of commission and omission. A sin of commission is a positive act contrary to some prohibitory precept; a sin of omission is a failure to do what is commanded. A sin of omission, however, requires a positive act whereby one wills to omit the fulfilling of a precept, or at least wills something incompatible with its fulfillment (I-II:72:5). As regards their malice, sins are distinguished into sins of ignorance, passion or infirmity, and malice; as regards the activities involved, into sins of thought, word, or deed (cordis, oris, operis); as regards their gravity, into mortal and venial. This last named division is indeed the most important of all and it calls for special treatment. But before taking up the details, it will be useful to indicate some further distinctions which occur in theology or in general usage.
Material and Formal Sin
This distinction is based upon the difference between the objective elements (object itself, circumstances) and the subjective (advertence to the sinfulness of the act). An action which, as a matter of fact, is contrary to the Divine law but is not known to be such by the agent constitutes a material sin; whereas formal sin is committed when the agent freely transgresses the law as shown him by his conscience, whether such law really exists or is only thought to exist by him who acts. Thus, a person who takes the property of another while believing it to be his own commits a material sin; but the sin would be formal if he took the property in the belief that it belonged to another, whether his belief were correct or not.
Internal Sins
That sin may be committed not only by outward deeds but also by the inner activity of the mind apart from any external manifestation, is plain from the precept of the Decalogue: "Thou shalt not covet", and from Christ's rebuke of the scribes and pharisees whom he likens to "whited sepulchres... full of all filthiness" (Matthew 23:27). Hence the Council of Trent (Sess. XIV, c. v), in declaring that all mortal sins must be confessed, makes special mention of those that are most secret and that violate only the last two precepts of the Decalogue, adding that they "sometimes more grievously wound the soul and are more dangerous than sins which are openly committed". Three kinds of internal sin are usually distinguished:
delectatio morosa, i.e. the pleasure taken in a sinful thought or imagination even without desiring it;
gaudium, i.e. dwelling with complacency on sins already committed; and
desiderium, i.e. the desire for what is sinful.An efficacious desire, i.e. one that includes the deliberate intention to realize or gratify the desire, has the same malice, mortal or venial, as the action which it has in view. An inefficacious desire is one that carries a condition, in such a way that the will is prepared to perform the action in case the condition were verified. When the condition is such as to eliminate all sinfulness from the action, the desire involves no sin: e.g. I would gladly eat meat on Friday, if I had a dispensation; and in general this is the case whenever the action is forbidden by positive law only. When the action is contrary to natural law and yet is permissible in given circumstances or in a particular state of life, the desire, if it include those circumstances or that state as conditions, is not in itself sinful: e.g. I would kill so-and-so if I had to do it in self-defence. Usually, however, such desires are dangerous and therefore to be repressed. If, on the other hand, the condition does not remove the sinfulness of the action, the desire is also sinful. This is clearly the case where the action is intrinsically and absolutely evil, e.g. blasphemy: one cannot without committing sin, have the desire -- I would blaspheme God if it were not wrong; the condition is an impossible one and therefore does not affect the desire itself. The pleasure taken in a sinful thought (delectatio, gaudium) is, generally speaking, a sin of the same kind and gravity as the action which is thought of. Much, however, depends on the motive for which one thinks of sinful actions. The pleasure, e.g. which one may experience in studying the nature of murder or any other crime, in getting clear ideas on the subject, tracing its causes, determining the guilt etc., is not a sin; on the contrary, it is often both necessary and useful. The case is different of course where the pleasure means gratification in the sinful object or action itself. And it is evidently a sin when one boasts of his evil deeds, the more so because of the scandal that is given.
The Capital Sins or Vices
According to St. Thomas (II-II:153:4) "a capital vice is that which has an exceedingly desirable end so that in his desire for it a man goes on to the commission of many sins all of which are said to originate in that vice as their chief source". It is not then the gravity of the vice in itself that makes it capital but rather the fact that it gives rise to many other sins. These are enumerated by St. Thomas (I-II:84:4) as vainglory (pride), avarice, gluttony, lust, sloth, envy, anger. St. Bonaventure (Brevil., III, ix) gives the same enumeration. Earlier writers had distinguished eight capital sins: so St. Cyprian (De mort., iv); Cassian (De instit. cænob., v, coll. 5, de octo principalibus vitiis); Columbanus ("Instr. de octo vitiis princip." in "Bibl. max. vet. patr.", XII, 23); Alcuin (De virtut. et vitiis, xxvii sqq.). The number seven, however, had been given by St. Gregory the Great (Lib. mor. in Job. XXXI, xvii), and it was retained by the foremost theologians of the Middle Ages.
It is to be noted that "sin" is not predicated univocally of all kinds of sin. "The division of sin into venial and mortal is not a division of genus into species which participate equally the nature of the genus, but the division of an analogue into things of which it is predicated primarily and secondarily" (St. Thomas, I-II:88:1, ad 1um). "Sin is not predicated univocally of all kinds of sin, but primarily of actual mortal sin ... and therefore it is not necessary that the definition of sin in general should be verified except in that sin in which the nature of the genus is found perfectly. The definition of sin may be verified in other sins in a certain sense" (St. Thomas, II, d. 33, Q. i, a. 2, ad 2um). Actual sin primarily consists in a voluntary act repugnant to the order of right reason. The act passes, but the soul of the sinner remains stained, deprived of grace, in a state of sin, until the disturbance of order has been restored by penance. This state is called habitual sin, macula peccati. reatus culpæ (I-II:87:6).
The division of sin into original and actual, mortal and venial, is not a division of genus into species because sin has not the same signification when applied to original and personal sin, mortal and venial. Mortal sin cuts us off entirely from our true last end; venial sin only impedes us in its attainment. Actual personal sin is voluntary by a proper act of the will. Original sin is voluntary not by a personal voluntary act of ours, but by an act of the will of Adam. Original and actual sin are distinguished by the manner in which they are voluntary (ex parte actus); mortal and venial sin by the way in which they affect our relation to God (ex parte deordinationis). Since a voluntary act and its disorder are of the essence of sin, it is impossible that sin should be a generic term in respect to original and actual, mortal and venial sin. The true nature of sin is found perfectly only in a personal mortal sin, in other sins imperfectly, so that sin is predicated primarily of actual sin, only secondarily of the others. Therefore we shall consider: first, personal mortal sin; second, venial sin.
III. MORTAL SIN
Mortal sin is defined by St. Augustine (Contra Faustum, XXII, xxvii) as "Dictum vel factum vel concupitum contra legem æternam", i.e. something said, done or desired contrary to the eternal law, or a thought, word, or deed contrary to the eternal law. This is a definition of sin as it is a voluntary act. As it is a defect or privation it may be defined as an aversion from God, our true last end, by reason of the preference given to some mutable good. The definition of St. Augustine is accepted generally by theologians and is primarily a definition of actual mortal sin. It explains well the material and formal elements of sin. The words "dictum vel factum vel concupitum" denote the material element of sin, a human act: "contra legem æternam", the formal element. The act is bad because it transgresses the Divine law. St. Ambrose (De paradiso, viii) defines sin as a "prevarication of the Divine law". The definition of St. Augustine strictly considered, i.e. as sin averts us from our true ultimate end, does not comprehend venial sin, but in as much as venial sin is in a manner contrary to the Divine law, although not averting us from our last end, it may be said to be included in the definition as it stands. While primarily a definition of sins of commission, sins of omission may be included in the definition because they presuppose some positive act (St. Thomas, I-II:71:5) and negation and affirmation are reduced to the same genus. Sins that violate the human or the natural law are also included, for what is contrary to the human or natural law is also contrary to the Divine law, in as much as every just human law is derived from the Divine law, and is not just unless it is in conformity with the Divine law.
Biblical Description of Sin
In the Old Testament sin is set forth as an act of disobedience (Genesis 2:16-17; 3:11; Isaiah 1:2-4; Jeremiah 2:32); as an insult to God (Numbers 27:14); as something detested and punished by God (Genesis 3:14-19; Genesis 4:9-16); as injurious to the sinner (Tob., xii, 10); to be expiated by penance (Ps. 1, 19). In the New Testament it is clearly taught in St. Paul that sin is a transgression of the law (Romans 2:23; 5:12-20); a servitude from which we are liberated by grace (Romans 6:16-18); a disobedience (Hebrews 2:2) punished by God (Hebrews 10:26-31). St. John describes sin as an offence to God, a disorder of the will (John 12:43), an iniquity (1 John 3:4-10). Christ in many of His utterances teaches the nature and extent of sin. He came to promulgate a new law more perfect than the old, which would extend to the ordering not only of external but also of internal acts to a degree unknown before, and, in His Sermon on the Mount, he condemns as sinful many acts which were judged honest and righteous by the doctors and teachers of the Old Law. He denounces in a special manner hypocrisy and scandal, infidelity and the sin against the Holy Ghost. In particular He teaches that sins come from the heart (Matthew 15:19-20).
Systems Which Deny Sin or Distort its True Notion
All systems, religious and ethical, which either deny, on the one hand, the existence of a personal creator and lawgiver distinct from and superior to his creation, or, on the other, the existence of free will and responsibility in man, distort or destroy the true biblico-theological notion of sin. In the beginning of the Christian era the Gnostics, although their doctrines varied in details, denied the existence of a personal creator. The idea of sin in the Catholic sense is not contained in their system. There is no sin for them, unless it be the sin of ignorance, no necessity for an atonement; Jesus is not God (see GNOSTICISM). Manichaeism with its two eternal principles, good and evil, at perpetual war with each other, is also destructive of the true notion of sin. All evil, and consequently sin, is from the principle of evil. The Christian concept of God as a lawgiver is destroyed. Sin is not a conscious voluntary act of disobedience to the Divine will. Pantheistic systems which deny the distinction between God and His creation make sin impossible. If man and God are one, man is not responsible to anyone for his acts, morality is destroyed. If he is his own rule of action, he cannot deviate from right as St. Thomas teaches (I:63:1). The identification of God and the world by Pantheism leaves no place for sin.
There must be some law to which man is subject, superior to and distinct from him, which can be obeyed and transgressed, before sin can enter into his acts. This law must be the mandate of a superior, because the notions of superiority and subjection are correlative. This superior can be only God, who alone is the author and lord of man. Materialism, denying as it does the spirituality and the immortality of the soul, the existence of any spirit whatsoever, and consequently of God, does not admit sin. There is no free will, everything is determined by the inflexible laws of motion. "Virtue" and "vice" are meaningless qualifications of action. Positivism places man's last end in some sensible good. His supreme law of action is to seek the maximum of pleasure. Egotism or altruism is the supreme norm and criterion of the Positivistic systems, not the eternal law of God as revealed by Him, and dictated by conscience. For the materialistic evolutionists man is but a highly-developed animal, conscience a product of evolution. Evolution has revolutionized morality, sin is no more.
Kant in his "Critique of Pure Reason" having rejected all the essential notions of true morality, namely, liberty, the soul, God and a future life, attempted in his "Critique of the Practical Reason" to restore them in the measure in which they are necessary for morality. The practical reason, he tells us, imposes on us the idea of law and duty. The fundamental principle of the morality of Kant is "duty for duty's sake", not God and His law. Duty cannot be conceived of alone as an independent thing. It carries with it certain postulates, the first of which is liberty. "I ought, therefore I can", is his doctrine. Man by virtue of his practical reason has a consciousness of moral obligation (categorical imperative). This consciousness supposes three things: free will, the immortality of the soul, the existence of God, otherwise man would not be capable of fulfilling his obligations, there would be no sufficient sanction for the Divine law, no reward or punishment in a future life. Kant's moral system labours in obscurities and contradictions and is destructive of much that pertains to the teaching of Christ. Personal dignity is the supreme rule of man's actions. The notion of sin as opposed to God is suppressed. According to the teaching of materialistic Monism, now so widespread, there is, and can be, no free will. According to this doctrine but one thing exists and this one being produces all phenomena, thought included; we are but puppets in its hands, carried hither an thither as it wills, and finally are cast back into nothingness. There is no place for good and evil, a free observance or a wilful transgression of law, in such a system. Sin in the true sense is impossible. Without law and liberty and a personal God there is no sin.
That God exists and can be known from His visible creation, that He has revealed the decrees of His eternal will to man, and is distinct from His creatures (Denzinger-Bannwart, "Enchiridion", nn. 1782, 1785, 1701), are matters of Catholic faith and teaching. Man is a created being endowed with free will (ibid., 793), which fact can be proved from Scripture and reason (ibid., 1041-1650). The Council of Trent declares in Sess. VI, c. i (ibid., 793) that man by reason of the prevarication of Adam has lost his primeval innocence, and that while free will remains, its powers are lessened (see ORIGINAL SIN).
Protestant Errors
Luther and Calvin taught as their fundamental error that no free will properly so called remained in man after the fall of our first parents; that the fulfillment of God's precepts is impossible even with the assistance of grace, and that man in all his actions sins. Grace is not an interior gift, but something external. To some sin is not imputed, because they are covered as with a cloak by the merits of Christ. Faith alone saves, there is no necessity for good works. Sin in Luther's doctrine cannot be a deliberate transgression of the Divine law. Jansenius, in his "Augustinus", taught that according to the present powers of man some of God's precepts are impossible of fulfilment, even to the just who strive to fulfil them, and he further taught that grace by means of which the fulfilment becomes possible is wanting even to the just. His fundamental error consists in teaching that the will is not free but is necessarily drawn either by concupiscence or grace. Internal liberty is not required for merit or demerit. Liberty from coercion suffices. Christ did not die for all men. Baius taught a semi-Lutheran doctrine. Liberty is not entirely destroyed, but is so weakened that without grace it can do nothing but sin. True liberty is not required for sin. A bad act committed involuntarily renders man responsible (propositions 50-51 in Denzinger-Bannwart, "Enchiridion", nn. 1050-1). All acts done without charity are mortal sins and merit damnation because they proceed from concupiscence. This doctrine denies that sin is a voluntary transgression of Divine law. If man is not free, a precept is meaningless as far as he is concerned.
Philosophical Sin
Those who would construct a moral system independent of God and His law distinguish between theological and philosophical sin. Philosophical sin is a morally bad act which violates the natural order of reason, not the Divine law. Theological sin is a transgression of the eternal law. Those who are of atheistic tendencies and contend for this distinction, either deny the existence of God or maintain that He exercises no providence in regard to human acts. This position is destructive of sin in the theological sense, as God and His law, reward and punishment, are done away with. Those who admit the existence of God, His law, human liberty and responsibility, and still contend for a distinction between philosophical and theological sin, maintain that in the present order of God's providence there are morally bad acts, which, while violating the order of reason, are not offensive to God, and they base their contention on this that the sinner can be ignorant of the existence of God, or not actually think of Him and His law when he acts. Without the knowledge of God and consideration of Him, it is impossible to offend Him. This doctrine was censured as scandalous, temerarious, and erroneous by Alexander VIII (24 Aug., 1690) in his condemnation of the following proposition: "Philosophical or moral sin is a human act not in agreement with rational nature and right reason, theological and mortal sin is a free transgession of the Divine law. However grievous it may be, philosophical sin in one who is either ignorant of God or does not actually think of God, is indeed a grievous sin, but not an offense to God, nor a mortal sin dissolving friendship with God, nor worthy of eternal punishment" (Denzinger-Bannwart, 1290).
This proposition is condemned because it does not distinguish between vincible and invincible ignorance, and further supposes invincible ignorance of God to be sufficiently common, instead of only metaphysically possible, and because in the present dispensation of God's providence we are clearly taught in Scripture that God will punish all evil coming from the free will of man (Romans 2:5-11). There is no morally bad act that does not include a transgression of Divine law. From the fact that an action is conceived of as morally evil it is conceived of as prohibited. A prohibition is unintelligible without the notion of some one prohibiting. The one prohibiting in this case and binding the conscience of man can be only God, Who alone has power over man's free will and actions, so that from the fact that any act is perceived to be morally bad and prohibited by conscience, God and His law are perceived at least confusedly, and a wilful transgression of the dictate of conscience is necessarily also a transgression of God's law. Cardinal de Lugo (De incarnat., disp. 5, lect. 3) admits the possibility of philosophical sin in those who are inculpably ignorant of God, but he holds that it does not actually occur, because in the present order of God's providence there cannot be invincible ignorance of God and His law. This teaching does not necessarily fall under the condemnation of Alexander VIII, but it is commonly rejected by theologians for the reason that a dictate of conscience necessarily involves a knowledge of the Divine law as a principle of morality.
Conditions of Mortal Sin: Knowledge, Free Will, Grave Matter
Contrary to the teaching of Baius (prop. 46, Denzinger-Bannwart, 1046) and the Reformers, a sin must be a voluntary act. Those actions alone are properly called human or moral actions which proceed from the human will deliberately acting with knowledge of the end for which it acts. Man differs from all irrational creatures in this precisely that he is master of his actions by virtue of his reason and free will (I-II:1:1). Since sin is a human act wanting in due rectitude, it must have, in so far as it is a human act, the essential constituents of a human act. The intellect must perceive and judge of the morality of the act, and the will must freely elect. For a deliberate mortal sin there must be full advertence on the part of the intellect and full consent on the part of the will in a grave matter. An involuntary transgression of the law even in a grave matter is not a formal but a material sin. The gravity of the matter is judged from the teaching of Scripture, the definitions of councils and popes, and also from reason. Those sins are judged to be mortal which contain in themselves some grave disorder in regard to God, our neighbour, ourselves, or society. Some sins admit of no lightness of matter, as for example, blasphemy, hatred of God; they are always mortal (ex toto genere suo), unless rendered venial by want of full advertence on the part of the intellect or full consent on the part of the will. Other sins admit lightness of matter: they are grave sins (ex genere suo) in as much as their matter in itself is sufficient to constitute a grave sin without the addition of any other matter, but is of such a nature that in a given case, owing to its smallness, the sin may be venial, e.g. theft.
Imputability
That the act of the sinner may be imputed to him it is not necessary that the object which terminates and specifies his act should be directly willed as an ends or means. It suffices that it be willed indirectly or in its cause, i.e. if the sinner foresees, at least confusedly, that it will follow from the act which he freely performs or from his omission of an act. When the cause produces a twofold effect, one of which is directly willed, the other indirectly, the effect which follows indirectly is morally imputable to the sinner when these three conditions are verified:
first, the sinner must foresee at least confusedly the evil effects which follow on the cause he places;
second, he must be able to refrain from placing the cause;
third, he must be under the obligation of preventing the evil effect.Error and ignorance in regard to the object or circumstances of the act to be placed, affect the judgment of the intellect and consequently the morality and imputability of the act. Invincible ignorance excuses entirely from sin. Vincible ignorance does not, although it renders the act less free (see IGNORANCE). The passions, while they disturb the judgment of the intellect, more directly affect the will. Antecedent passion increases the intensity of the act, the object is more intensely desired, although less freely, and the distrubance caused by the passions may be so great as to render a free judgment impossible, the agent being for the moment beside himself (I-II:6:7, ad 3um). Consequent passion, which arises from a command of the will, does not lessen liberty, but is rather a sign of an intense act of volition. Fear, violence, heredity, temperament and pathological states, in so far as they affect free volition, affect the malice and imputability of sin. From the condemnation of the errors of Baius and Jansenius (Denz.-Bann., 1046, 1066, 1094, 1291-2) it is clear that for an actual personal sin a knowledge of the law and a personal voluntary act, free from coercion and necessity, are required. No mortal sin is committed in a state of invincible ignorance or in a half-conscious state. Actual advertence to the sinfulness of the act is not required, virtual advertence suffices. It is not necessary that the explicit intention to offend God and break His law be present, the full and free consent of the will to an evil act suffices.
Malice
The true malice of mortal sin consists in a conscious and voluntary transgression of the eternal law, and implies a contempt of the Divine will, a complete turning away from God, our true last end, and a preferring of some created thing to which we subject ourselves. It is an offence offered to God, and an injury done Him; not that it effects any change in God, who is immutable by nature, but that the sinner by his act deprives God of the reverence and honor due Him: it is not any lack of malice on the sinner's part, but God's immutability that prevents Him from suffering. As an offence offered to God mortal sin is in a way infinite in its malice, since it is directed against an infinite being, and the gravity of the offence is measured by the dignity of the one offended (St. Thomas, III:1:2, ad 2um). As an act sin is finite, the will of man not being capable of infinite malice. Sin is an offence against Christ Who has redeemed man (Phil., iii, 18); against the Holy Ghost Who sanctifies us (Hebrews 10:29), an injury to man himself, causing the spiritual death of the soul, and making man the servant of the devil. The first and primary malice of sin is derived from the object to which the will inordinately tends, and from the object considered morally, not physically. The end for which the sinner acts and the circumstances which surround the act are also determining factors of its morality. An act which, objectively considered, is morally indifferent, may be rendered good or evil by circumstances, or by the intention of the sinner. An act that is good objectively may be rendered bad, or a new species of good or evil may be added, or a new degree. Circumstances can change the character of a sin to such a degree that it becomes specifically different from what it is objectively considered; or they may merely aggravate the sin while not changing its specific character; or they may lessen its gravity. That they may exercise this determining influence two things are necessary: they must contain in themselves some good or evil, and must be apprehended, at least confusedly, in their moral aspect. The external act, in so far as it is a mere execution of a voluntary efficacious internal act, does not, according to the common Thomistic opinion, add any essential goodness or malice to the internal sin.
Gravity
While every mortal sin averts us from our true last end, all mortal sins are not equally grave, as is clear from Scripture (John 19:11; Matthew 11:22; Luke 6), and also from reason. Sins are specifically distinguished by their objects, which do not all equally avert man from his last end. Then again, since sin is not a pure privation, but a mixed one, all sins do not equally destroy the order of reason. Spiritual sins, other things being equal, are graver than carnal sins. (St. Thomas, "De malo", Q. ii, a. 9; I-II, Q. lxxiii, a. 5).
Specific and numeric distinction of Sin
Sins are distinguished specifically by their formally diverse objects; or from their opposition to different virtues, or to morally different precepts of the same virtue. Sins that are specifically distinct are also numerically distinct. Sins within the same species are distinguished numerically according to the number of complete acts of the will in regard to total objects. A total object is one which, either in itself or by the intention of the sinner, forms a complete whole and is not referred to another action as a part of the whole. When the completed acts of the will relate to the same object there are as many sins as there are morally interrupted acts.
Subject causes of Sin
Since sin is a voluntary act lacking in due rectitude, sin is found, as in a subject, principally in the will. But, since not only acts elicited by the will are voluntary, but also those that are elicited by other faculties at the command of the will, sin may be found in these faculties in so far as they are subject in their actions to the command of the will, and are instruments of the will, and move under its guidance (I-II:74).
The external members of the body cannot be effective principles of sin (I-II:74:2, ad 3um). They are mere organs which are set in activity by the soul; they do not initiate action. The appetitive powers on the contrary can be effective principles of sin, for they possess, through their immediate conjunction with the will and their subordination to it, a certain though imperfect liberty (I-II:56:4, ad 3um). The sensual appetites have their own proper sensible objects to which they naturally incline, and since original sin has broken the bond which held them in complete subjection to the will, they may antecede the will in their actions and tend to their own proper objects inordinately. Hence they may be proximate principles of sin when they move inordinately contrary to the dictates of right reason.
It is the right of reason to rule the lower faculties, and when the disturbance arises in the sensual part the reason may do one of two things: it may either consent to the sensible delectation or it may repress and reject it. If it consents, the sin is no longer one of the sensual part of man, but of the intellect and will, and consequently, if the matter is grave, mortal. If rejected, no sin can be imputed. There can be no sin in the sensual part of man independently of the will. The inordinate motions of the sensual appetite which precede the advertence of reason, or which are suffered unwillingly, are not even venial sins. The temptations of the flesh not consented to are not sins. Concupiscence, which remains after the guilt of original sin is remitted in baptism, is not sinful so long as consent is not given to it (Counc. of Trent, sess. V, can. v). The sensual appetite of itself cannot be the subject of mortal sin, for the reason that it can neither grasp the notion of God as an ultimate end, nor avert us from Him, without which aversion there cannot be mortal sin. The superior reason, whose office it is to occupy itself with Divine things, may be the proximate principle of sin both in regard to its own proper act, to know truth, and as it is directive of the inferior faculties: in regard to its own proper act, in so far as it voluntarily neglects to know what it can and ought to know; in regard to the act by which it directs the inferior faculties, to the extent that it commands inordinate acts or fails to repress them (I-II:74:7, ad 2um).
The will never consents to a sin that is not at the same time a sin of the superior reason as directing badly, by either actually deliberating and commanding the consent, or by failing to deliberate and impede the consent of the will when it could and should do so. The superior reason is the ultimate judge of human acts and has an obligation of deliberating and deciding whether the act to be performed is according to the law of God. Venial sin may also be found in the superior reason when it deliberately consents to sins that are venial in their nature, or when there is not a full consent in the case of a sin that is mortal considered objectively.
Causes of Sin
Under this head, it is needful to distinguish between the efficient cause, i.e. the agent performing the sinful action, and those other agencies, influences or circumstances, which incite to sin and consequently involve a danger, more or less grave, for one who is exposed to them. These inciting causes are explained in special articles on OCCASIONS OF SIN and TEMPTATION. Here we have to consider only the efficient cause or causes of sin. These are interior and exterior. The complete and sufficient cause of sin is the will, which is regulated in its actions by the reason, and acted upon by the sensitive appetites. The principal interior causes of sin are ignorance, infirmity or passion, and malice. Ignorance on the part of the reason, infirmity and passion on the part of the sensitive appetite, and malice on the part of the will. A sin is from certain malice when the will sins of its own accord and not under the influence of ignorance or passion.
The exterior causes of sin are the devil and man, who move to sin by means of suggestion, persuasion, temptation and bad example. God is not the cause of sin (Counc. of Trent, sess. VI, can. vi, in Denz.-Bann., 816). He directs all things to Himself and is the end of all His actions, and could not be the cause of evil without self-contradiction. Of whatever entity there is in sin as an action, He is the cause. The evil will is the cause of the disorder (I-II:79:2). One sin may be the cause of another inasmuch as one sin may be ordained to another as an end. The seven capital sins, so called, may be considered as the source from which other sins proceed. They are sinful propensities which reveal themselves in particular sinful acts. Original sin by reason of its dire effects is the cause and source of sin in so far as by reason of it our natures are left wounded and inclined to evil. Ignorance, infirmity, malice, and concupiscence are the consequences of original sin.
Effects of Sin
The first effect of mortal sin in man is to avert him from his true last end, and deprive his soul of sanctifying grace. The sinful act passes, and the sinner is left in a state of habitual aversion from God. The sinful state is voluntary and imputable to the sinner, because it necessarily follows from the act of sin he freely placed, and it remains until satisfaction is made (see PENANCE). This state of sin is called by theologians habitual sin, not in the sense that habitual sin implies a vicious habit, but in the sense that it signifies a state of aversion from God depending on the preceding actual sin, consequently voluntary and imputable. This state of aversion carries with it necessarily in the present order of God's providence the privation of grace and charity by means of which man is ordered to his supernatural end. The privation of grace is the "macula peccati" (St. Thomas, I-II, Q. lxxxvi), the stain of sin spoken of in Scripture (Joshua 22:17; Isaiah 4:4; 1 Corinthians 6:11). It is not anything positive, a quality or disposition, an obligation to suffer, an extrinsic denomination coming from sin, but is solely the privation of sanctifying grace. There is not a real but only a conceptual distinction between habitual sin (reatus culpæ) and the stain of sin (macula peccati). One and the same privation considered as destroying the due order of man to God is habitual sin, considered as depriving the soul of the beauty of grace is the stain or "macula" of sin.
The second effect of sin is to entail the penalty of undergoing suffering (reatus pænæ). Sin (reatus culpæ) is the cause of this obligation (reatus pænæ ). The suffering may be inflicted in this life through the medium of medicinal punishments, calamities, sickness, temporal evils, which tend to withdraw from sin; or it may be inflicted in the life to come by the justice of God as vindictive punishment. The punishments of the future life are proportioned to the sin committed, and it is the obligation of undergoing this punishment for unrepented sin that is signified by the "reatus poenæ" of the theologians. The penalty to be undergone in the future life is divided into the pain of loss (pæna damni) and the pain of sense (pæna sensus). The pain of loss is the privation of the beatific vision of God in punishment of turning away from Him. The pain of sense is suffering in punishment of the conversion to some created thing in place of God. This two-fold pain in punishment of mortal sin is eternal (1 Corinthians 6:9; Matthew 25:41; Mark 9:45). One mortal sin suffices to incur punishment. (See HELL.) Other effects of sins are: remorse of conscience (Wisdom 5:2-13); an inclination towards evil, as habits are formed by a repetition of similar acts; a darkening of the intelligence, a hardening of the will (Matthew 13:14-15; Romans 11:8); a general vitiating of nature, which does not however totally destroy the substance and faculties of the soul but merely weakens the right exercise of its faculties.
IV. VENIAL SIN
Venial sin is essentially different from mortal sin. It does not avert us from our true last end, it does not destroy charity, the principle of union with God, nor deprive the soul of sanctifying grace, and it is intrinsically reparable. It is called venial precisely because, considered in its own proper nature, it is pardonable; in itself meriting, not eternal, but temporal punishment. It is distinguished from mortal sin on the part of the disorder. By mortal sin man is entirely averted from God, his true last end, and, at least implicitly, he places his last end in some created thing. By venial sin he is not averted from God, neither does he place his last end in creatures. He remains united with God by charity, but does not tend towards Him as he ought. The true nature of sin as it is contrary to the eternal law, repugnant namely to the primary end of the law, is found only in mortal sin. Venial sin is only in an imperfect way contrary to the law, since it is not contrary to the primary end of the law, nor does it avert man from the end intended by the law. (St. Thomas, I-II, Q. lxxxviii, a. 1; and Cajetan, I-II, Q. lxxxviii, a. 1, for the sense of the præter legem and contra legem of St. Thomas).
Definition
Since a voluntary act and its disorder are of the essence of sin, venial sin as it is a voluntary act may be defined as a thought, word or deed at variance with the law of God. It retards man in the attainment of his last end while not averting him from it. Its disorder consists either in the not fully deliberate choosing of some object prohibited by the law of God, or in the deliberate adhesion to some created object not as an ultimate end but as a medium, which object does not avert the sinner from God, but is not, however, referable to Him as an end. Man cannot be averted from God except by deliberately placing his last end in some created thing, and in venial sin he does not adhere to any temporal good, enjoying it as a last end, but as a medium referring it to God not actually but habitually inasmuch as he himself is ordered to God by charity. "Ille qui peccat venialiter, inhæret bono temporali non ut fruens, quia non constituit in eo finem, sed ut utens, referens in Deum no n actu sed habitu" (I-II:88:1, ad 3). For a mortal sin, some created good must be adhered to as a last end at least implicitly. This adherence cannot be accomplished by a semi-deliberate act. By adhering to an object that is at variance with the law of God and yet not destructive of the primary end of the Divine law, a true opposition is not set up between God and that object. The created good is not desired as an end. The sinner is not placed in the position of choosing between God and creature as ultimate ends that are opposed, but is in such a condition of mind that if the object to which he adheres were prohibited as contrary to his true last end he would not adhere to it, but would prefer to keep friendship with God. An example may be had in human friendship. A friend will refrain from doing anything that of itself will tend directly to dissolve friendship while allowing himself at times to do what is displeasing to his friends without destroying friendship.
The distinction between mortal and venial sin is set forth in Scripture. From St. John (1 John 5:16-17) it is clear there are some sins "unto death" and some sins not "unto death", i.e. mortal and venial. The classic text for the distinction of mortal and venial sin is that of St. Paul (1 Corinthians 3:8-15), where he explains in detail the distinction between mortal and venial sin. "For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: every man's work shall be manifest; for the day of the Lord shall declare it; because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire." By wood, hay, and stubble are signified venial sins (St. Thomas, I-II:89:2) which, built on the foundation of a living faith in Christ, do not destroy charity, and from their very nature do not merit eternal but temporal punishment. "Just as", says St. Thomas, [wood, hay, and stubble] "are gathered together in a house and do not pertain to the substance of the edifice, so also venial sins are multiplied in man, the spiritual edifice remaining, and for these he suffers either the fire of temporal tribulations in this life, or of purgatory after this life and nevertheless obtains eternal salvation." (ibid.)
The suitableness of the division into wood, hay, and stubble is explained by St. Thomas (iv, dist. 21, Q. i, a. 2). Some venial sins are graver than others and less pardonable, and this difference is well signified by the difference in the inflammability of wood, hay, and stubble. That there is a distinction between mortal and venial sins is of faith (Counc. of Trent, sess. VI, c. xi and canons 23-25; sess. XIV, de poenit., c. v). This distinction is commonly rejected by all heretics ancient and modern. In the fourth century Jovinian asserted that all sins are equal in guilt and deserving of the same punishment (St. Aug., "Ep. 167", ii, n. 4); Pelagius, that every sin deprives man of justice and therefore is mortal; Wyclif, that there is no warrant in Scripture for differentiating mortal from venial sin, and that the gravity of sin depends not on the quality of the action but on the decree of predestination or reprobation so that the worst crime of the predestined is infinitely less than the slightest fault of the reprobate; Hus, that all the actions of the vicious are mortal sins, while all the acts of the good are virtuous (Denz.-Bann., 642); Luther, that all sins of unbelievers are mortal and all sins of the regenerate, with the exception of infidelity, are venial; Calvin, like Wyclif, bases the difference between mortal sin and venial sin on predestination, but adds that a sin is venial because of the faith of the sinner. The twentieth among the condemned propositions of Baius reads: "There is no sin venial in its nature, but every sin merits eternal punishment" (Denz.-Bann., 1020). Hirscher in more recent times taught that all sins which are fully deliberate are mortal, thus denying the distinction of sins by reason of their objects and making the distinction rest on the imperfection of the act (Kleutgen, 2nd ed., II, 284, etc.).
Malice of Venial Sin
The difference in the malice of mortal and venial sin consists in this: that mortal sin is contrary to the primary end of the eternal law, that it attacks the very substance of the law which commands that no created thing should be preferred to God as an end, or equalled to Him, while venial sin is only at variance with the law, not in contrary opposition to it, not attacking its substance. The substance of the law remaining, its perfect accomplishment is prevented by venial sin.
Conditions
Venial sin is committed when the matter of the sin is light, even though the advertence of the intellect and consent of the will are full and deliberate, and when, even though the matter of the sin be grave, there is not full advertence on the part of the intellect and full consent on the part of the will. A precept obliges sub gravi when it has for its object an important end to be attained, and its transgression is prohibited under penalty of losing God's friendship. A precept obliges sub levi when it is not so directly imposed.
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" (Counc. 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).
V. 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.
Of moral evil (malum culpæ) God is not the cause (Counc. 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 (see 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. (See EVIL.) 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 (see INCARNATION); 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.
VI. 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.
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. (See CONSCIENCE; JUSTIFICATION; SCANDAL.)
Since sin is a moral evil, it is necessary in the first place to determine what is meant by evil, and in particular by moral evil. Evil is defined by St. Thomas (De malo, 2:2) as a privation of form or order or due measure. In the physical order a thing is good in proportion as it possesses being. God alone is essentially being, and He alone is essentially and perfectly good. Everything else possesses but a limited being, and, in so far as it possesses being, it is good. When it has its due proportion of form and order and measure it is, in its own order and degree, good. (See GOOD.) Evil implies a deficiency in perfection, hence it cannot exist in God who is essentially and by nature good; it is found only in finite beings which, because of their origin from nothing, are subject to the privation of form or order or measure due them, and, through the opposition they encounter, are liable to an increase or decrease of the perfection they have: "for evil, in a large sense, may be described as the sum of opposition, which experience shows to exist in the universe, to the desires and needs of individuals; whence arises, among human beings at least, the suffering in which life abounds" (see EVIL).
According to the nature of the perfection which it limits, evil is metaphysical, physical, or moral. Metaphysical evil is not evil properly so called; it is but the negation of a greater good, or the limitation of finite beings by other finite beings. Physical evil deprives the subject affected by it of some natural good, and is adverse to the well-being of the subject, as pain and suffering. Moral evil is found only in intelligent beings; it deprives them of some moral good. Here we have to deal with moral evil only. This may be defined as a privation of conformity to right reason and to the law of God. Since the morality of a human act consists in its agreement or non-agreement with right reason and the eternal law, an act is good or evil in the moral order according as it involves this agreement or non-agreement. When the intelligent creature, knowing God and His law, deliberately refuses to obey, moral evil results.
Sin is nothing else than a morally bad act (St. Thomas, "De malo", 7:3), an act not in accord with reason informed by the Divine law. God has endowed us with reason and free-will, and a sense of responsibility; He has made us subject to His law, which is known to us by the dictates of conscience, and our acts must conform with these dictates, otherwise we sin (Romans 14:23). In every sinful act two things must be considered, the substance of the act and the want of rectitude or conformity (St. Thomas, I-II:72:1). The act is something positive. The sinner intends here and now to act in some determined matter, inordinately electing that particular good in defiance of God's law and the dictates of right reason. The deformity is not directly intended, nor is it involved in the act so far as this is physical, but in the act as coming from the will which has power over its acts and is capable of choosing this or that particular good contained within the scope of its adequate object, i.e. universal good (St. Thomas, "De malo", Q. 3, a. 2, ad 2um). God, the first cause of all reality, is the cause of the physical act as such, the free-will of the deformity (St. Thomas I-II:89:2; "De malo", 3:2). The evil act adequately considered has for its cause the free-will defectively electing some mutable good in place of the eternal good, God, and thus deviating from its true last end.
In every sin a privation of due order or conformity to the moral law is found, but sin is not a pure, or entire privation of all moral good (St. Thomas, "De malo", 2:9; I-II:73:2). There is a twofold privation; one entire which leaves nothing of its opposite, as for instance, darkness which leaves no light; another, not entire, which leaves something of the good to which it is opposed, as for instance, disease which does not entirely destroy the even balance of the bodily functions necessary for health. A pure or entire privation of good could occur in a moral act only on the supposition that the will could incline to evil as such for an object. This is impossible because evil as such is not contained within the scope of the adequate object of the will, which is good. The sinner's intention terminates at some object in which there is a participation of God's goodness, and this object is directly intended by him. The privation of due order, or the deformity, is not directly intended, but is accepted in as much as the sinner's desire tends to an object in which this want of conformity is involved, so that sin is not a pure privation, but a human act deprived of its due rectitude. From the defect arises the evil of the act, from the fact that it is voluntary, its imputability. var AID=0;var AsID=1414;-->
II. DIVISION OF SIN
As regards the principle from which it proceeds sin is original or actual. The will of Adam acting as head of the human race for the conservation or loss of original justice is the cause and source of original sin. Actual sin is committed by a free personal act of the individual will. It is divided into sins of commission and omission. A sin of commission is a positive act contrary to some prohibitory precept; a sin of omission is a failure to do what is commanded. A sin of omission, however, requires a positive act whereby one wills to omit the fulfilling of a precept, or at least wills something incompatible with its fulfillment (I-II:72:5). As regards their malice, sins are distinguished into sins of ignorance, passion or infirmity, and malice; as regards the activities involved, into sins of thought, word, or deed (cordis, oris, operis); as regards their gravity, into mortal and venial. This last named division is indeed the most important of all and it calls for special treatment. But before taking up the details, it will be useful to indicate some further distinctions which occur in theology or in general usage.
Material and Formal Sin
This distinction is based upon the difference between the objective elements (object itself, circumstances) and the subjective (advertence to the sinfulness of the act). An action which, as a matter of fact, is contrary to the Divine law but is not known to be such by the agent constitutes a material sin; whereas formal sin is committed when the agent freely transgresses the law as shown him by his conscience, whether such law really exists or is only thought to exist by him who acts. Thus, a person who takes the property of another while believing it to be his own commits a material sin; but the sin would be formal if he took the property in the belief that it belonged to another, whether his belief were correct or not.
Internal Sins
That sin may be committed not only by outward deeds but also by the inner activity of the mind apart from any external manifestation, is plain from the precept of the Decalogue: "Thou shalt not covet", and from Christ's rebuke of the scribes and pharisees whom he likens to "whited sepulchres... full of all filthiness" (Matthew 23:27). Hence the Council of Trent (Sess. XIV, c. v), in declaring that all mortal sins must be confessed, makes special mention of those that are most secret and that violate only the last two precepts of the Decalogue, adding that they "sometimes more grievously wound the soul and are more dangerous than sins which are openly committed". Three kinds of internal sin are usually distinguished:
delectatio morosa, i.e. the pleasure taken in a sinful thought or imagination even without desiring it;
gaudium, i.e. dwelling with complacency on sins already committed; and
desiderium, i.e. the desire for what is sinful.An efficacious desire, i.e. one that includes the deliberate intention to realize or gratify the desire, has the same malice, mortal or venial, as the action which it has in view. An inefficacious desire is one that carries a condition, in such a way that the will is prepared to perform the action in case the condition were verified. When the condition is such as to eliminate all sinfulness from the action, the desire involves no sin: e.g. I would gladly eat meat on Friday, if I had a dispensation; and in general this is the case whenever the action is forbidden by positive law only. When the action is contrary to natural law and yet is permissible in given circumstances or in a particular state of life, the desire, if it include those circumstances or that state as conditions, is not in itself sinful: e.g. I would kill so-and-so if I had to do it in self-defence. Usually, however, such desires are dangerous and therefore to be repressed. If, on the other hand, the condition does not remove the sinfulness of the action, the desire is also sinful. This is clearly the case where the action is intrinsically and absolutely evil, e.g. blasphemy: one cannot without committing sin, have the desire -- I would blaspheme God if it were not wrong; the condition is an impossible one and therefore does not affect the desire itself. The pleasure taken in a sinful thought (delectatio, gaudium) is, generally speaking, a sin of the same kind and gravity as the action which is thought of. Much, however, depends on the motive for which one thinks of sinful actions. The pleasure, e.g. which one may experience in studying the nature of murder or any other crime, in getting clear ideas on the subject, tracing its causes, determining the guilt etc., is not a sin; on the contrary, it is often both necessary and useful. The case is different of course where the pleasure means gratification in the sinful object or action itself. And it is evidently a sin when one boasts of his evil deeds, the more so because of the scandal that is given.
The Capital Sins or Vices
According to St. Thomas (II-II:153:4) "a capital vice is that which has an exceedingly desirable end so that in his desire for it a man goes on to the commission of many sins all of which are said to originate in that vice as their chief source". It is not then the gravity of the vice in itself that makes it capital but rather the fact that it gives rise to many other sins. These are enumerated by St. Thomas (I-II:84:4) as vainglory (pride), avarice, gluttony, lust, sloth, envy, anger. St. Bonaventure (Brevil., III, ix) gives the same enumeration. Earlier writers had distinguished eight capital sins: so St. Cyprian (De mort., iv); Cassian (De instit. cænob., v, coll. 5, de octo principalibus vitiis); Columbanus ("Instr. de octo vitiis princip." in "Bibl. max. vet. patr.", XII, 23); Alcuin (De virtut. et vitiis, xxvii sqq.). The number seven, however, had been given by St. Gregory the Great (Lib. mor. in Job. XXXI, xvii), and it was retained by the foremost theologians of the Middle Ages.
It is to be noted that "sin" is not predicated univocally of all kinds of sin. "The division of sin into venial and mortal is not a division of genus into species which participate equally the nature of the genus, but the division of an analogue into things of which it is predicated primarily and secondarily" (St. Thomas, I-II:88:1, ad 1um). "Sin is not predicated univocally of all kinds of sin, but primarily of actual mortal sin ... and therefore it is not necessary that the definition of sin in general should be verified except in that sin in which the nature of the genus is found perfectly. The definition of sin may be verified in other sins in a certain sense" (St. Thomas, II, d. 33, Q. i, a. 2, ad 2um). Actual sin primarily consists in a voluntary act repugnant to the order of right reason. The act passes, but the soul of the sinner remains stained, deprived of grace, in a state of sin, until the disturbance of order has been restored by penance. This state is called habitual sin, macula peccati. reatus culpæ (I-II:87:6).
The division of sin into original and actual, mortal and venial, is not a division of genus into species because sin has not the same signification when applied to original and personal sin, mortal and venial. Mortal sin cuts us off entirely from our true last end; venial sin only impedes us in its attainment. Actual personal sin is voluntary by a proper act of the will. Original sin is voluntary not by a personal voluntary act of ours, but by an act of the will of Adam. Original and actual sin are distinguished by the manner in which they are voluntary (ex parte actus); mortal and venial sin by the way in which they affect our relation to God (ex parte deordinationis). Since a voluntary act and its disorder are of the essence of sin, it is impossible that sin should be a generic term in respect to original and actual, mortal and venial sin. The true nature of sin is found perfectly only in a personal mortal sin, in other sins imperfectly, so that sin is predicated primarily of actual sin, only secondarily of the others. Therefore we shall consider: first, personal mortal sin; second, venial sin.
III. MORTAL SIN
Mortal sin is defined by St. Augustine (Contra Faustum, XXII, xxvii) as "Dictum vel factum vel concupitum contra legem æternam", i.e. something said, done or desired contrary to the eternal law, or a thought, word, or deed contrary to the eternal law. This is a definition of sin as it is a voluntary act. As it is a defect or privation it may be defined as an aversion from God, our true last end, by reason of the preference given to some mutable good. The definition of St. Augustine is accepted generally by theologians and is primarily a definition of actual mortal sin. It explains well the material and formal elements of sin. The words "dictum vel factum vel concupitum" denote the material element of sin, a human act: "contra legem æternam", the formal element. The act is bad because it transgresses the Divine law. St. Ambrose (De paradiso, viii) defines sin as a "prevarication of the Divine law". The definition of St. Augustine strictly considered, i.e. as sin averts us from our true ultimate end, does not comprehend venial sin, but in as much as venial sin is in a manner contrary to the Divine law, although not averting us from our last end, it may be said to be included in the definition as it stands. While primarily a definition of sins of commission, sins of omission may be included in the definition because they presuppose some positive act (St. Thomas, I-II:71:5) and negation and affirmation are reduced to the same genus. Sins that violate the human or the natural law are also included, for what is contrary to the human or natural law is also contrary to the Divine law, in as much as every just human law is derived from the Divine law, and is not just unless it is in conformity with the Divine law.
Biblical Description of Sin
In the Old Testament sin is set forth as an act of disobedience (Genesis 2:16-17; 3:11; Isaiah 1:2-4; Jeremiah 2:32); as an insult to God (Numbers 27:14); as something detested and punished by God (Genesis 3:14-19; Genesis 4:9-16); as injurious to the sinner (Tob., xii, 10); to be expiated by penance (Ps. 1, 19). In the New Testament it is clearly taught in St. Paul that sin is a transgression of the law (Romans 2:23; 5:12-20); a servitude from which we are liberated by grace (Romans 6:16-18); a disobedience (Hebrews 2:2) punished by God (Hebrews 10:26-31). St. John describes sin as an offence to God, a disorder of the will (John 12:43), an iniquity (1 John 3:4-10). Christ in many of His utterances teaches the nature and extent of sin. He came to promulgate a new law more perfect than the old, which would extend to the ordering not only of external but also of internal acts to a degree unknown before, and, in His Sermon on the Mount, he condemns as sinful many acts which were judged honest and righteous by the doctors and teachers of the Old Law. He denounces in a special manner hypocrisy and scandal, infidelity and the sin against the Holy Ghost. In particular He teaches that sins come from the heart (Matthew 15:19-20).
Systems Which Deny Sin or Distort its True Notion
All systems, religious and ethical, which either deny, on the one hand, the existence of a personal creator and lawgiver distinct from and superior to his creation, or, on the other, the existence of free will and responsibility in man, distort or destroy the true biblico-theological notion of sin. In the beginning of the Christian era the Gnostics, although their doctrines varied in details, denied the existence of a personal creator. The idea of sin in the Catholic sense is not contained in their system. There is no sin for them, unless it be the sin of ignorance, no necessity for an atonement; Jesus is not God (see GNOSTICISM). Manichaeism with its two eternal principles, good and evil, at perpetual war with each other, is also destructive of the true notion of sin. All evil, and consequently sin, is from the principle of evil. The Christian concept of God as a lawgiver is destroyed. Sin is not a conscious voluntary act of disobedience to the Divine will. Pantheistic systems which deny the distinction between God and His creation make sin impossible. If man and God are one, man is not responsible to anyone for his acts, morality is destroyed. If he is his own rule of action, he cannot deviate from right as St. Thomas teaches (I:63:1). The identification of God and the world by Pantheism leaves no place for sin.
There must be some law to which man is subject, superior to and distinct from him, which can be obeyed and transgressed, before sin can enter into his acts. This law must be the mandate of a superior, because the notions of superiority and subjection are correlative. This superior can be only God, who alone is the author and lord of man. Materialism, denying as it does the spirituality and the immortality of the soul, the existence of any spirit whatsoever, and consequently of God, does not admit sin. There is no free will, everything is determined by the inflexible laws of motion. "Virtue" and "vice" are meaningless qualifications of action. Positivism places man's last end in some sensible good. His supreme law of action is to seek the maximum of pleasure. Egotism or altruism is the supreme norm and criterion of the Positivistic systems, not the eternal law of God as revealed by Him, and dictated by conscience. For the materialistic evolutionists man is but a highly-developed animal, conscience a product of evolution. Evolution has revolutionized morality, sin is no more.
Kant in his "Critique of Pure Reason" having rejected all the essential notions of true morality, namely, liberty, the soul, God and a future life, attempted in his "Critique of the Practical Reason" to restore them in the measure in which they are necessary for morality. The practical reason, he tells us, imposes on us the idea of law and duty. The fundamental principle of the morality of Kant is "duty for duty's sake", not God and His law. Duty cannot be conceived of alone as an independent thing. It carries with it certain postulates, the first of which is liberty. "I ought, therefore I can", is his doctrine. Man by virtue of his practical reason has a consciousness of moral obligation (categorical imperative). This consciousness supposes three things: free will, the immortality of the soul, the existence of God, otherwise man would not be capable of fulfilling his obligations, there would be no sufficient sanction for the Divine law, no reward or punishment in a future life. Kant's moral system labours in obscurities and contradictions and is destructive of much that pertains to the teaching of Christ. Personal dignity is the supreme rule of man's actions. The notion of sin as opposed to God is suppressed. According to the teaching of materialistic Monism, now so widespread, there is, and can be, no free will. According to this doctrine but one thing exists and this one being produces all phenomena, thought included; we are but puppets in its hands, carried hither an thither as it wills, and finally are cast back into nothingness. There is no place for good and evil, a free observance or a wilful transgression of law, in such a system. Sin in the true sense is impossible. Without law and liberty and a personal God there is no sin.
That God exists and can be known from His visible creation, that He has revealed the decrees of His eternal will to man, and is distinct from His creatures (Denzinger-Bannwart, "Enchiridion", nn. 1782, 1785, 1701), are matters of Catholic faith and teaching. Man is a created being endowed with free will (ibid., 793), which fact can be proved from Scripture and reason (ibid., 1041-1650). The Council of Trent declares in Sess. VI, c. i (ibid., 793) that man by reason of the prevarication of Adam has lost his primeval innocence, and that while free will remains, its powers are lessened (see ORIGINAL SIN).
Protestant Errors
Luther and Calvin taught as their fundamental error that no free will properly so called remained in man after the fall of our first parents; that the fulfillment of God's precepts is impossible even with the assistance of grace, and that man in all his actions sins. Grace is not an interior gift, but something external. To some sin is not imputed, because they are covered as with a cloak by the merits of Christ. Faith alone saves, there is no necessity for good works. Sin in Luther's doctrine cannot be a deliberate transgression of the Divine law. Jansenius, in his "Augustinus", taught that according to the present powers of man some of God's precepts are impossible of fulfilment, even to the just who strive to fulfil them, and he further taught that grace by means of which the fulfilment becomes possible is wanting even to the just. His fundamental error consists in teaching that the will is not free but is necessarily drawn either by concupiscence or grace. Internal liberty is not required for merit or demerit. Liberty from coercion suffices. Christ did not die for all men. Baius taught a semi-Lutheran doctrine. Liberty is not entirely destroyed, but is so weakened that without grace it can do nothing but sin. True liberty is not required for sin. A bad act committed involuntarily renders man responsible (propositions 50-51 in Denzinger-Bannwart, "Enchiridion", nn. 1050-1). All acts done without charity are mortal sins and merit damnation because they proceed from concupiscence. This doctrine denies that sin is a voluntary transgression of Divine law. If man is not free, a precept is meaningless as far as he is concerned.
Philosophical Sin
Those who would construct a moral system independent of God and His law distinguish between theological and philosophical sin. Philosophical sin is a morally bad act which violates the natural order of reason, not the Divine law. Theological sin is a transgression of the eternal law. Those who are of atheistic tendencies and contend for this distinction, either deny the existence of God or maintain that He exercises no providence in regard to human acts. This position is destructive of sin in the theological sense, as God and His law, reward and punishment, are done away with. Those who admit the existence of God, His law, human liberty and responsibility, and still contend for a distinction between philosophical and theological sin, maintain that in the present order of God's providence there are morally bad acts, which, while violating the order of reason, are not offensive to God, and they base their contention on this that the sinner can be ignorant of the existence of God, or not actually think of Him and His law when he acts. Without the knowledge of God and consideration of Him, it is impossible to offend Him. This doctrine was censured as scandalous, temerarious, and erroneous by Alexander VIII (24 Aug., 1690) in his condemnation of the following proposition: "Philosophical or moral sin is a human act not in agreement with rational nature and right reason, theological and mortal sin is a free transgession of the Divine law. However grievous it may be, philosophical sin in one who is either ignorant of God or does not actually think of God, is indeed a grievous sin, but not an offense to God, nor a mortal sin dissolving friendship with God, nor worthy of eternal punishment" (Denzinger-Bannwart, 1290).
This proposition is condemned because it does not distinguish between vincible and invincible ignorance, and further supposes invincible ignorance of God to be sufficiently common, instead of only metaphysically possible, and because in the present dispensation of God's providence we are clearly taught in Scripture that God will punish all evil coming from the free will of man (Romans 2:5-11). There is no morally bad act that does not include a transgression of Divine law. From the fact that an action is conceived of as morally evil it is conceived of as prohibited. A prohibition is unintelligible without the notion of some one prohibiting. The one prohibiting in this case and binding the conscience of man can be only God, Who alone has power over man's free will and actions, so that from the fact that any act is perceived to be morally bad and prohibited by conscience, God and His law are perceived at least confusedly, and a wilful transgression of the dictate of conscience is necessarily also a transgression of God's law. Cardinal de Lugo (De incarnat., disp. 5, lect. 3) admits the possibility of philosophical sin in those who are inculpably ignorant of God, but he holds that it does not actually occur, because in the present order of God's providence there cannot be invincible ignorance of God and His law. This teaching does not necessarily fall under the condemnation of Alexander VIII, but it is commonly rejected by theologians for the reason that a dictate of conscience necessarily involves a knowledge of the Divine law as a principle of morality.
Conditions of Mortal Sin: Knowledge, Free Will, Grave Matter
Contrary to the teaching of Baius (prop. 46, Denzinger-Bannwart, 1046) and the Reformers, a sin must be a voluntary act. Those actions alone are properly called human or moral actions which proceed from the human will deliberately acting with knowledge of the end for which it acts. Man differs from all irrational creatures in this precisely that he is master of his actions by virtue of his reason and free will (I-II:1:1). Since sin is a human act wanting in due rectitude, it must have, in so far as it is a human act, the essential constituents of a human act. The intellect must perceive and judge of the morality of the act, and the will must freely elect. For a deliberate mortal sin there must be full advertence on the part of the intellect and full consent on the part of the will in a grave matter. An involuntary transgression of the law even in a grave matter is not a formal but a material sin. The gravity of the matter is judged from the teaching of Scripture, the definitions of councils and popes, and also from reason. Those sins are judged to be mortal which contain in themselves some grave disorder in regard to God, our neighbour, ourselves, or society. Some sins admit of no lightness of matter, as for example, blasphemy, hatred of God; they are always mortal (ex toto genere suo), unless rendered venial by want of full advertence on the part of the intellect or full consent on the part of the will. Other sins admit lightness of matter: they are grave sins (ex genere suo) in as much as their matter in itself is sufficient to constitute a grave sin without the addition of any other matter, but is of such a nature that in a given case, owing to its smallness, the sin may be venial, e.g. theft.
Imputability
That the act of the sinner may be imputed to him it is not necessary that the object which terminates and specifies his act should be directly willed as an ends or means. It suffices that it be willed indirectly or in its cause, i.e. if the sinner foresees, at least confusedly, that it will follow from the act which he freely performs or from his omission of an act. When the cause produces a twofold effect, one of which is directly willed, the other indirectly, the effect which follows indirectly is morally imputable to the sinner when these three conditions are verified:
first, the sinner must foresee at least confusedly the evil effects which follow on the cause he places;
second, he must be able to refrain from placing the cause;
third, he must be under the obligation of preventing the evil effect.Error and ignorance in regard to the object or circumstances of the act to be placed, affect the judgment of the intellect and consequently the morality and imputability of the act. Invincible ignorance excuses entirely from sin. Vincible ignorance does not, although it renders the act less free (see IGNORANCE). The passions, while they disturb the judgment of the intellect, more directly affect the will. Antecedent passion increases the intensity of the act, the object is more intensely desired, although less freely, and the distrubance caused by the passions may be so great as to render a free judgment impossible, the agent being for the moment beside himself (I-II:6:7, ad 3um). Consequent passion, which arises from a command of the will, does not lessen liberty, but is rather a sign of an intense act of volition. Fear, violence, heredity, temperament and pathological states, in so far as they affect free volition, affect the malice and imputability of sin. From the condemnation of the errors of Baius and Jansenius (Denz.-Bann., 1046, 1066, 1094, 1291-2) it is clear that for an actual personal sin a knowledge of the law and a personal voluntary act, free from coercion and necessity, are required. No mortal sin is committed in a state of invincible ignorance or in a half-conscious state. Actual advertence to the sinfulness of the act is not required, virtual advertence suffices. It is not necessary that the explicit intention to offend God and break His law be present, the full and free consent of the will to an evil act suffices.
Malice
The true malice of mortal sin consists in a conscious and voluntary transgression of the eternal law, and implies a contempt of the Divine will, a complete turning away from God, our true last end, and a preferring of some created thing to which we subject ourselves. It is an offence offered to God, and an injury done Him; not that it effects any change in God, who is immutable by nature, but that the sinner by his act deprives God of the reverence and honor due Him: it is not any lack of malice on the sinner's part, but God's immutability that prevents Him from suffering. As an offence offered to God mortal sin is in a way infinite in its malice, since it is directed against an infinite being, and the gravity of the offence is measured by the dignity of the one offended (St. Thomas, III:1:2, ad 2um). As an act sin is finite, the will of man not being capable of infinite malice. Sin is an offence against Christ Who has redeemed man (Phil., iii, 18); against the Holy Ghost Who sanctifies us (Hebrews 10:29), an injury to man himself, causing the spiritual death of the soul, and making man the servant of the devil. The first and primary malice of sin is derived from the object to which the will inordinately tends, and from the object considered morally, not physically. The end for which the sinner acts and the circumstances which surround the act are also determining factors of its morality. An act which, objectively considered, is morally indifferent, may be rendered good or evil by circumstances, or by the intention of the sinner. An act that is good objectively may be rendered bad, or a new species of good or evil may be added, or a new degree. Circumstances can change the character of a sin to such a degree that it becomes specifically different from what it is objectively considered; or they may merely aggravate the sin while not changing its specific character; or they may lessen its gravity. That they may exercise this determining influence two things are necessary: they must contain in themselves some good or evil, and must be apprehended, at least confusedly, in their moral aspect. The external act, in so far as it is a mere execution of a voluntary efficacious internal act, does not, according to the common Thomistic opinion, add any essential goodness or malice to the internal sin.
Gravity
While every mortal sin averts us from our true last end, all mortal sins are not equally grave, as is clear from Scripture (John 19:11; Matthew 11:22; Luke 6), and also from reason. Sins are specifically distinguished by their objects, which do not all equally avert man from his last end. Then again, since sin is not a pure privation, but a mixed one, all sins do not equally destroy the order of reason. Spiritual sins, other things being equal, are graver than carnal sins. (St. Thomas, "De malo", Q. ii, a. 9; I-II, Q. lxxiii, a. 5).
Specific and numeric distinction of Sin
Sins are distinguished specifically by their formally diverse objects; or from their opposition to different virtues, or to morally different precepts of the same virtue. Sins that are specifically distinct are also numerically distinct. Sins within the same species are distinguished numerically according to the number of complete acts of the will in regard to total objects. A total object is one which, either in itself or by the intention of the sinner, forms a complete whole and is not referred to another action as a part of the whole. When the completed acts of the will relate to the same object there are as many sins as there are morally interrupted acts.
Subject causes of Sin
Since sin is a voluntary act lacking in due rectitude, sin is found, as in a subject, principally in the will. But, since not only acts elicited by the will are voluntary, but also those that are elicited by other faculties at the command of the will, sin may be found in these faculties in so far as they are subject in their actions to the command of the will, and are instruments of the will, and move under its guidance (I-II:74).
The external members of the body cannot be effective principles of sin (I-II:74:2, ad 3um). They are mere organs which are set in activity by the soul; they do not initiate action. The appetitive powers on the contrary can be effective principles of sin, for they possess, through their immediate conjunction with the will and their subordination to it, a certain though imperfect liberty (I-II:56:4, ad 3um). The sensual appetites have their own proper sensible objects to which they naturally incline, and since original sin has broken the bond which held them in complete subjection to the will, they may antecede the will in their actions and tend to their own proper objects inordinately. Hence they may be proximate principles of sin when they move inordinately contrary to the dictates of right reason.
It is the right of reason to rule the lower faculties, and when the disturbance arises in the sensual part the reason may do one of two things: it may either consent to the sensible delectation or it may repress and reject it. If it consents, the sin is no longer one of the sensual part of man, but of the intellect and will, and consequently, if the matter is grave, mortal. If rejected, no sin can be imputed. There can be no sin in the sensual part of man independently of the will. The inordinate motions of the sensual appetite which precede the advertence of reason, or which are suffered unwillingly, are not even venial sins. The temptations of the flesh not consented to are not sins. Concupiscence, which remains after the guilt of original sin is remitted in baptism, is not sinful so long as consent is not given to it (Counc. of Trent, sess. V, can. v). The sensual appetite of itself cannot be the subject of mortal sin, for the reason that it can neither grasp the notion of God as an ultimate end, nor avert us from Him, without which aversion there cannot be mortal sin. The superior reason, whose office it is to occupy itself with Divine things, may be the proximate principle of sin both in regard to its own proper act, to know truth, and as it is directive of the inferior faculties: in regard to its own proper act, in so far as it voluntarily neglects to know what it can and ought to know; in regard to the act by which it directs the inferior faculties, to the extent that it commands inordinate acts or fails to repress them (I-II:74:7, ad 2um).
The will never consents to a sin that is not at the same time a sin of the superior reason as directing badly, by either actually deliberating and commanding the consent, or by failing to deliberate and impede the consent of the will when it could and should do so. The superior reason is the ultimate judge of human acts and has an obligation of deliberating and deciding whether the act to be performed is according to the law of God. Venial sin may also be found in the superior reason when it deliberately consents to sins that are venial in their nature, or when there is not a full consent in the case of a sin that is mortal considered objectively.
Causes of Sin
Under this head, it is needful to distinguish between the efficient cause, i.e. the agent performing the sinful action, and those other agencies, influences or circumstances, which incite to sin and consequently involve a danger, more or less grave, for one who is exposed to them. These inciting causes are explained in special articles on OCCASIONS OF SIN and TEMPTATION. Here we have to consider only the efficient cause or causes of sin. These are interior and exterior. The complete and sufficient cause of sin is the will, which is regulated in its actions by the reason, and acted upon by the sensitive appetites. The principal interior causes of sin are ignorance, infirmity or passion, and malice. Ignorance on the part of the reason, infirmity and passion on the part of the sensitive appetite, and malice on the part of the will. A sin is from certain malice when the will sins of its own accord and not under the influence of ignorance or passion.
The exterior causes of sin are the devil and man, who move to sin by means of suggestion, persuasion, temptation and bad example. God is not the cause of sin (Counc. of Trent, sess. VI, can. vi, in Denz.-Bann., 816). He directs all things to Himself and is the end of all His actions, and could not be the cause of evil without self-contradiction. Of whatever entity there is in sin as an action, He is the cause. The evil will is the cause of the disorder (I-II:79:2). One sin may be the cause of another inasmuch as one sin may be ordained to another as an end. The seven capital sins, so called, may be considered as the source from which other sins proceed. They are sinful propensities which reveal themselves in particular sinful acts. Original sin by reason of its dire effects is the cause and source of sin in so far as by reason of it our natures are left wounded and inclined to evil. Ignorance, infirmity, malice, and concupiscence are the consequences of original sin.
Effects of Sin
The first effect of mortal sin in man is to avert him from his true last end, and deprive his soul of sanctifying grace. The sinful act passes, and the sinner is left in a state of habitual aversion from God. The sinful state is voluntary and imputable to the sinner, because it necessarily follows from the act of sin he freely placed, and it remains until satisfaction is made (see PENANCE). This state of sin is called by theologians habitual sin, not in the sense that habitual sin implies a vicious habit, but in the sense that it signifies a state of aversion from God depending on the preceding actual sin, consequently voluntary and imputable. This state of aversion carries with it necessarily in the present order of God's providence the privation of grace and charity by means of which man is ordered to his supernatural end. The privation of grace is the "macula peccati" (St. Thomas, I-II, Q. lxxxvi), the stain of sin spoken of in Scripture (Joshua 22:17; Isaiah 4:4; 1 Corinthians 6:11). It is not anything positive, a quality or disposition, an obligation to suffer, an extrinsic denomination coming from sin, but is solely the privation of sanctifying grace. There is not a real but only a conceptual distinction between habitual sin (reatus culpæ) and the stain of sin (macula peccati). One and the same privation considered as destroying the due order of man to God is habitual sin, considered as depriving the soul of the beauty of grace is the stain or "macula" of sin.
The second effect of sin is to entail the penalty of undergoing suffering (reatus pænæ). Sin (reatus culpæ) is the cause of this obligation (reatus pænæ ). The suffering may be inflicted in this life through the medium of medicinal punishments, calamities, sickness, temporal evils, which tend to withdraw from sin; or it may be inflicted in the life to come by the justice of God as vindictive punishment. The punishments of the future life are proportioned to the sin committed, and it is the obligation of undergoing this punishment for unrepented sin that is signified by the "reatus poenæ" of the theologians. The penalty to be undergone in the future life is divided into the pain of loss (pæna damni) and the pain of sense (pæna sensus). The pain of loss is the privation of the beatific vision of God in punishment of turning away from Him. The pain of sense is suffering in punishment of the conversion to some created thing in place of God. This two-fold pain in punishment of mortal sin is eternal (1 Corinthians 6:9; Matthew 25:41; Mark 9:45). One mortal sin suffices to incur punishment. (See HELL.) Other effects of sins are: remorse of conscience (Wisdom 5:2-13); an inclination towards evil, as habits are formed by a repetition of similar acts; a darkening of the intelligence, a hardening of the will (Matthew 13:14-15; Romans 11:8); a general vitiating of nature, which does not however totally destroy the substance and faculties of the soul but merely weakens the right exercise of its faculties.
IV. VENIAL SIN
Venial sin is essentially different from mortal sin. It does not avert us from our true last end, it does not destroy charity, the principle of union with God, nor deprive the soul of sanctifying grace, and it is intrinsically reparable. It is called venial precisely because, considered in its own proper nature, it is pardonable; in itself meriting, not eternal, but temporal punishment. It is distinguished from mortal sin on the part of the disorder. By mortal sin man is entirely averted from God, his true last end, and, at least implicitly, he places his last end in some created thing. By venial sin he is not averted from God, neither does he place his last end in creatures. He remains united with God by charity, but does not tend towards Him as he ought. The true nature of sin as it is contrary to the eternal law, repugnant namely to the primary end of the law, is found only in mortal sin. Venial sin is only in an imperfect way contrary to the law, since it is not contrary to the primary end of the law, nor does it avert man from the end intended by the law. (St. Thomas, I-II, Q. lxxxviii, a. 1; and Cajetan, I-II, Q. lxxxviii, a. 1, for the sense of the præter legem and contra legem of St. Thomas).
Definition
Since a voluntary act and its disorder are of the essence of sin, venial sin as it is a voluntary act may be defined as a thought, word or deed at variance with the law of God. It retards man in the attainment of his last end while not averting him from it. Its disorder consists either in the not fully deliberate choosing of some object prohibited by the law of God, or in the deliberate adhesion to some created object not as an ultimate end but as a medium, which object does not avert the sinner from God, but is not, however, referable to Him as an end. Man cannot be averted from God except by deliberately placing his last end in some created thing, and in venial sin he does not adhere to any temporal good, enjoying it as a last end, but as a medium referring it to God not actually but habitually inasmuch as he himself is ordered to God by charity. "Ille qui peccat venialiter, inhæret bono temporali non ut fruens, quia non constituit in eo finem, sed ut utens, referens in Deum no n actu sed habitu" (I-II:88:1, ad 3). For a mortal sin, some created good must be adhered to as a last end at least implicitly. This adherence cannot be accomplished by a semi-deliberate act. By adhering to an object that is at variance with the law of God and yet not destructive of the primary end of the Divine law, a true opposition is not set up between God and that object. The created good is not desired as an end. The sinner is not placed in the position of choosing between God and creature as ultimate ends that are opposed, but is in such a condition of mind that if the object to which he adheres were prohibited as contrary to his true last end he would not adhere to it, but would prefer to keep friendship with God. An example may be had in human friendship. A friend will refrain from doing anything that of itself will tend directly to dissolve friendship while allowing himself at times to do what is displeasing to his friends without destroying friendship.
The distinction between mortal and venial sin is set forth in Scripture. From St. John (1 John 5:16-17) it is clear there are some sins "unto death" and some sins not "unto death", i.e. mortal and venial. The classic text for the distinction of mortal and venial sin is that of St. Paul (1 Corinthians 3:8-15), where he explains in detail the distinction between mortal and venial sin. "For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: every man's work shall be manifest; for the day of the Lord shall declare it; because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire." By wood, hay, and stubble are signified venial sins (St. Thomas, I-II:89:2) which, built on the foundation of a living faith in Christ, do not destroy charity, and from their very nature do not merit eternal but temporal punishment. "Just as", says St. Thomas, [wood, hay, and stubble] "are gathered together in a house and do not pertain to the substance of the edifice, so also venial sins are multiplied in man, the spiritual edifice remaining, and for these he suffers either the fire of temporal tribulations in this life, or of purgatory after this life and nevertheless obtains eternal salvation." (ibid.)
The suitableness of the division into wood, hay, and stubble is explained by St. Thomas (iv, dist. 21, Q. i, a. 2). Some venial sins are graver than others and less pardonable, and this difference is well signified by the difference in the inflammability of wood, hay, and stubble. That there is a distinction between mortal and venial sins is of faith (Counc. of Trent, sess. VI, c. xi and canons 23-25; sess. XIV, de poenit., c. v). This distinction is commonly rejected by all heretics ancient and modern. In the fourth century Jovinian asserted that all sins are equal in guilt and deserving of the same punishment (St. Aug., "Ep. 167", ii, n. 4); Pelagius, that every sin deprives man of justice and therefore is mortal; Wyclif, that there is no warrant in Scripture for differentiating mortal from venial sin, and that the gravity of sin depends not on the quality of the action but on the decree of predestination or reprobation so that the worst crime of the predestined is infinitely less than the slightest fault of the reprobate; Hus, that all the actions of the vicious are mortal sins, while all the acts of the good are virtuous (Denz.-Bann., 642); Luther, that all sins of unbelievers are mortal and all sins of the regenerate, with the exception of infidelity, are venial; Calvin, like Wyclif, bases the difference between mortal sin and venial sin on predestination, but adds that a sin is venial because of the faith of the sinner. The twentieth among the condemned propositions of Baius reads: "There is no sin venial in its nature, but every sin merits eternal punishment" (Denz.-Bann., 1020). Hirscher in more recent times taught that all sins which are fully deliberate are mortal, thus denying the distinction of sins by reason of their objects and making the distinction rest on the imperfection of the act (Kleutgen, 2nd ed., II, 284, etc.).
Malice of Venial Sin
The difference in the malice of mortal and venial sin consists in this: that mortal sin is contrary to the primary end of the eternal law, that it attacks the very substance of the law which commands that no created thing should be preferred to God as an end, or equalled to Him, while venial sin is only at variance with the law, not in contrary opposition to it, not attacking its substance. The substance of the law remaining, its perfect accomplishment is prevented by venial sin.
Conditions
Venial sin is committed when the matter of the sin is light, even though the advertence of the intellect and consent of the will are full and deliberate, and when, even though the matter of the sin be grave, there is not full advertence on the part of the intellect and full consent on the part of the will. A precept obliges sub gravi when it has for its object an important end to be attained, and its transgression is prohibited under penalty of losing God's friendship. A precept obliges sub levi when it is not so directly imposed.
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" (Counc. 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).
V. 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.
Of moral evil (malum culpæ) God is not the cause (Counc. 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 (see 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. (See EVIL.) 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 (see INCARNATION); 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.
VI. 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.
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. (See CONSCIENCE; JUSTIFICATION; SCANDAL.)
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