Saints on mortal sin
The three conditions necessary for a sin to be mortal/ serious: http://www.vatican.va/archive/ccc_css/archive/catechism/p3s1c1a8.htm
"Venial sin becomes mortal sin when one approves it as an end."
-St. Thomas Aquinas
"The demon has only one door by which to enter into our soul: the will, there are no secret doors. No sin is a sin if not committed with the will. When there is no action of the will, there is no sin, but only human weakness."
-St. Pio of Pietrelcina
•"But if you take pleasure in committing even a slight sin, which you know to be a sin, and you do so trusting to your own abstinence and presuming on grace, without doing penance and reparation for it, know that it can become a mortal sin."
•"They pierce his side when they have the intention of persevering in sin.
I tell you truly, and you can tell this to my friends, that in the sight of my Son such people are more unjust than those who sentenced him, worse enemies than those who crucified him, more shameless than those who sold him. A greater punishment is due to them than to the others."
"Pilate sentenced him due to fear, in accordance with the petition and intention of others. These people sentence him for their own advantage and without any fear, by dishonoring him through sin that they could abstain from, if they wanted. But they neither abstain from sin nor are they ashamed of their already committed sins, for they do not take into consideration their unworthiness of the kindness of the one whom they do not serve."
-Our Lady, 'The Revelations of St. Bridget of Sweden
"The soul which is espoused by the priceless ring of good will, that is of divine love, and wishes to serve God in the spirit of truth, must first cleanse her conscience by a pure and complete confession and make a most firm resolution of not wanting ever again to sin mortally, and instead to die a thousand times if that were possible, because the person who is in mortal sin is not a member of Christ but of the devil, and is deprived of the goods of holy mother the Church and cannot do anything which will profit her for eternal life.
And she does this also because to wish to serve this God faithfully requires a resolution not to sin mortally, as was said above. But note that, should you be in mortal sin, you should never despair of divine goodness nor cease to do whatever good you can do so that in this way you can get out of sin. And with this hope, always do what is right in whatever state you find yourself."
-St. Catherine of Bologna
"And when children begin to use their reason, fathers and mothers should take great pains to fill their hearts with the fear of God. This the good Queen Blanche did most earnestly by St. Louis, her son: witness her oft-repeated words, "My son, I would sooner see you die than guilty of a mortal sin;" words which sank so deeply into the saintly monarch's heart, that he himself said there was no day on which they did not recur to his mind, and strengthen him in treading God's ways."
-St. Francis de Sales
"This I say, because God showed me somewhat of his truth, in order that I might know what man is without him; that is, when the soul is found in mortal sin, at that time, it is so monstrous and horrible to behold, that it is impossible to imagine anything equally so."
- St. Catherine of Genoa
•"Without sanctifying grace it is not possible to refrain long from mortal sin."
•" I cannot understand how anyone conscious of mortal sin can laugh or be merry."
- St. Thomas Aquinas
"Meditate on the horrors of Hell, which will last for eternity because of one easily-commited mortal sin. Try hard to be among the few who are chosen. Think of the eternal flames of Hell and how few there are that are saved."
-St. Benedict Joseph Labre
"For each mortal sin commited but forgiven, a payment of seven years of reparation in purgatory is necessary to erase it from the soul "
- an Angel to St. Frances of Rome
#sin
The three conditions necessary for a sin to be mortal/ serious: http://www.vatican.va/archive/ccc_css/archive/catechism/p3s1c1a8.htm
"Venial sin becomes mortal sin when one approves it as an end."
-St. Thomas Aquinas
"The demon has only one door by which to enter into our soul: the will, there are no secret doors. No sin is a sin if not committed with the will. When there is no action of the will, there is no sin, but only human weakness."
-St. Pio of Pietrelcina
•"But if you take pleasure in committing even a slight sin, which you know to be a sin, and you do so trusting to your own abstinence and presuming on grace, without doing penance and reparation for it, know that it can become a mortal sin."
•"They pierce his side when they have the intention of persevering in sin.
I tell you truly, and you can tell this to my friends, that in the sight of my Son such people are more unjust than those who sentenced him, worse enemies than those who crucified him, more shameless than those who sold him. A greater punishment is due to them than to the others."
"Pilate sentenced him due to fear, in accordance with the petition and intention of others. These people sentence him for their own advantage and without any fear, by dishonoring him through sin that they could abstain from, if they wanted. But they neither abstain from sin nor are they ashamed of their already committed sins, for they do not take into consideration their unworthiness of the kindness of the one whom they do not serve."
-Our Lady, 'The Revelations of St. Bridget of Sweden
"The soul which is espoused by the priceless ring of good will, that is of divine love, and wishes to serve God in the spirit of truth, must first cleanse her conscience by a pure and complete confession and make a most firm resolution of not wanting ever again to sin mortally, and instead to die a thousand times if that were possible, because the person who is in mortal sin is not a member of Christ but of the devil, and is deprived of the goods of holy mother the Church and cannot do anything which will profit her for eternal life.
And she does this also because to wish to serve this God faithfully requires a resolution not to sin mortally, as was said above. But note that, should you be in mortal sin, you should never despair of divine goodness nor cease to do whatever good you can do so that in this way you can get out of sin. And with this hope, always do what is right in whatever state you find yourself."
-St. Catherine of Bologna
"And when children begin to use their reason, fathers and mothers should take great pains to fill their hearts with the fear of God. This the good Queen Blanche did most earnestly by St. Louis, her son: witness her oft-repeated words, "My son, I would sooner see you die than guilty of a mortal sin;" words which sank so deeply into the saintly monarch's heart, that he himself said there was no day on which they did not recur to his mind, and strengthen him in treading God's ways."
-St. Francis de Sales
"This I say, because God showed me somewhat of his truth, in order that I might know what man is without him; that is, when the soul is found in mortal sin, at that time, it is so monstrous and horrible to behold, that it is impossible to imagine anything equally so."
- St. Catherine of Genoa
•"Without sanctifying grace it is not possible to refrain long from mortal sin."
•" I cannot understand how anyone conscious of mortal sin can laugh or be merry."
- St. Thomas Aquinas
"Meditate on the horrors of Hell, which will last for eternity because of one easily-commited mortal sin. Try hard to be among the few who are chosen. Think of the eternal flames of Hell and how few there are that are saved."
-St. Benedict Joseph Labre
"For each mortal sin commited but forgiven, a payment of seven years of reparation in purgatory is necessary to erase it from the soul "
- an Angel to St. Frances of Rome
#sin
The Saints on mortal sin
"Although the sinner does not believe in Hell, he shall nevertheless go there if he has the misfortune to die in mortal sin."
-St. Anthony Claret
"We should all realize that no matter where or how a man dies, if he is in the state of mortal sin and does not repent, when he could have done so and did not, the Devil tears his soul from his body with such anguish and distress that only a person who has experienced it can appreciate it."
-St. Francis of Assisi
"And when children begin to use their reason, fathers and mothers should take great pains to fill their hearts with the fear of God. This the good Queen Blanche did most earnestly by St. Louis, her son: witness her oft-repeated words, "My son, I would sooner see you die than guilty of a mortal sin;" words which sank so deeply into the saintly monarch's heart, that he himself said there was no day on which they did not recur to his mind, and strengthen him in treading God's ways."
-St. Francis de Sales
"Before your Baptism you were a member of Satan, and now you are a member of Jesus Christ; you were a child of the devil, and now you are the child of God; you were a base associate of Satan, and you have become the sacred spouse of the Holy Ghost; you were the inheritor of the pains of hell, and now you are the heir of heaven; you were separated from your God, and you are united to him in most intimate union. Behold what you are, if you have still preserved the grace of your Baptism.
But, alas! if you have lost it through mortal sin, the holy union which you contracted with God is broken."
-St. Jean Eudes
"The soul which is espoused by the priceless ring of good will, that is of divine love, and wishes to serve God in the spirit of truth, must first cleanse her conscience by a pure and complete confession and make a most firm resolution of not wanting ever again to sin mortally, and instead to die a thousand times if that were possible, because the person who is in mortal sin is not a member of Christ but of the devil, and is deprived of the goods of holy mother the Church and cannot do anything which will profit her for eternal life.
And she does this also because to wish to serve this God faithfully requires a resolution not to sin mortally, as was said above. But note that, should you be in mortal sin, you should never despair of divine goodness nor cease to do whatever good you can do so that in this way you can get out of sin. And with this hope, always do what is right in whatever state you find yourself."
-St. Catherine of Bologna
"I repeat it; all works, without the help of grace are dead, being produced by the creature only; but grace aids all works performed by those who are not in mortal sin, and makes them worthy of heaven; not those which are ours solely, but those in which grace cooperates."
-St. Catherine of Genoa
"Moreover, know that just as all mortal sins are very serious, so too a venial sin is made mortal if a human being delights in it with the intention of persevering."
-Our Lord Jesus Christ, 'The Revelations of St. Bridget of Sweden'
"He would be guilty of mortal sin, because he exposes himself to the danger of grievously offending God. Hence, before he acts he must lay aside the doubt; and if he has not hitherto done so, he must confess it, at least, as it is before God. But the scrupulous, who have doubts about everything, must follow another rule: they must obey their confessor. When he tells them to conquer their doubts, and to act against scruples, they should obey with exactness; otherwise they will render themselves unable and unfit to perform any spiritual exercise. "
-St. Alphonsus Liguori
"But if you take pleasure in committing even a slight sin, which you know to be a sin, and you do so trusting to your own abstinence and presuming on grace, without doing penance and reparation for it, know that it can become a mortal sin."
-Our Lord Jesus Christ, 'The Revelations of St. Bridget of Sweden
"Without sanctifying grace it is not possible to refrain long from mortal sin."
-St. Thomas Aquinas
#sin
"Although the sinner does not believe in Hell, he shall nevertheless go there if he has the misfortune to die in mortal sin."
-St. Anthony Claret
"We should all realize that no matter where or how a man dies, if he is in the state of mortal sin and does not repent, when he could have done so and did not, the Devil tears his soul from his body with such anguish and distress that only a person who has experienced it can appreciate it."
-St. Francis of Assisi
"And when children begin to use their reason, fathers and mothers should take great pains to fill their hearts with the fear of God. This the good Queen Blanche did most earnestly by St. Louis, her son: witness her oft-repeated words, "My son, I would sooner see you die than guilty of a mortal sin;" words which sank so deeply into the saintly monarch's heart, that he himself said there was no day on which they did not recur to his mind, and strengthen him in treading God's ways."
-St. Francis de Sales
"Before your Baptism you were a member of Satan, and now you are a member of Jesus Christ; you were a child of the devil, and now you are the child of God; you were a base associate of Satan, and you have become the sacred spouse of the Holy Ghost; you were the inheritor of the pains of hell, and now you are the heir of heaven; you were separated from your God, and you are united to him in most intimate union. Behold what you are, if you have still preserved the grace of your Baptism.
But, alas! if you have lost it through mortal sin, the holy union which you contracted with God is broken."
-St. Jean Eudes
"The soul which is espoused by the priceless ring of good will, that is of divine love, and wishes to serve God in the spirit of truth, must first cleanse her conscience by a pure and complete confession and make a most firm resolution of not wanting ever again to sin mortally, and instead to die a thousand times if that were possible, because the person who is in mortal sin is not a member of Christ but of the devil, and is deprived of the goods of holy mother the Church and cannot do anything which will profit her for eternal life.
And she does this also because to wish to serve this God faithfully requires a resolution not to sin mortally, as was said above. But note that, should you be in mortal sin, you should never despair of divine goodness nor cease to do whatever good you can do so that in this way you can get out of sin. And with this hope, always do what is right in whatever state you find yourself."
-St. Catherine of Bologna
"I repeat it; all works, without the help of grace are dead, being produced by the creature only; but grace aids all works performed by those who are not in mortal sin, and makes them worthy of heaven; not those which are ours solely, but those in which grace cooperates."
-St. Catherine of Genoa
"Moreover, know that just as all mortal sins are very serious, so too a venial sin is made mortal if a human being delights in it with the intention of persevering."
-Our Lord Jesus Christ, 'The Revelations of St. Bridget of Sweden'
"He would be guilty of mortal sin, because he exposes himself to the danger of grievously offending God. Hence, before he acts he must lay aside the doubt; and if he has not hitherto done so, he must confess it, at least, as it is before God. But the scrupulous, who have doubts about everything, must follow another rule: they must obey their confessor. When he tells them to conquer their doubts, and to act against scruples, they should obey with exactness; otherwise they will render themselves unable and unfit to perform any spiritual exercise. "
-St. Alphonsus Liguori
"But if you take pleasure in committing even a slight sin, which you know to be a sin, and you do so trusting to your own abstinence and presuming on grace, without doing penance and reparation for it, know that it can become a mortal sin."
-Our Lord Jesus Christ, 'The Revelations of St. Bridget of Sweden
"Without sanctifying grace it is not possible to refrain long from mortal sin."
-St. Thomas Aquinas
#sin
Sins
The Seven Deadly Sins
We should not be satisfied merely to keep the commandments of God, but should always be ready to do good deeds, even when they are not commanded. The commandments of God state the minimum requirements for salvation. They should be kept not merely according to the letter, but also according to the spirit, which obliges us to strive for greater perfection.
Actual sin is any willful thought, desire, word, action or ommission forbidden by the law of God.
PRIDE
Unrestrained appreciation of our own worth.
GREED
Immoderate desire for earthly goods.
LUST
Hankering for impure pleasures.
ANGER
Inordinate desire for revenge.
GLUTTONY
Unrestrained use of food and drink.
ENVY
Sorrow over another’s good fortune.
SLOTH
Laxity in keeping the Faith and the practice of virtue, due to the effort involved.
The four sins crying to Heaven for vengeance
Willful murder (including abortion)
The sin of Sodom.
Oppression of the poor.
Defrauding laborers of their wages.
The six sins against the Holy Spirit
Presumption of God’s mercy.
Despair.
Impugning the known truth.
Envy at another’s spiritual good.
Obstinacy in sin.
Final impenitence.
Nine ways of being accessory to another's sin
By counsel.
By command.
By consent.
By provocation.
By praise or flattery.
By concealment.
By partaking.
By silence.
By defense of the ill done
#sin #ccc
The Seven Deadly Sins
We should not be satisfied merely to keep the commandments of God, but should always be ready to do good deeds, even when they are not commanded. The commandments of God state the minimum requirements for salvation. They should be kept not merely according to the letter, but also according to the spirit, which obliges us to strive for greater perfection.
Actual sin is any willful thought, desire, word, action or ommission forbidden by the law of God.
PRIDE
Unrestrained appreciation of our own worth.
GREED
Immoderate desire for earthly goods.
LUST
Hankering for impure pleasures.
ANGER
Inordinate desire for revenge.
GLUTTONY
Unrestrained use of food and drink.
ENVY
Sorrow over another’s good fortune.
SLOTH
Laxity in keeping the Faith and the practice of virtue, due to the effort involved.
The four sins crying to Heaven for vengeance
Willful murder (including abortion)
The sin of Sodom.
Oppression of the poor.
Defrauding laborers of their wages.
The six sins against the Holy Spirit
Presumption of God’s mercy.
Despair.
Impugning the known truth.
Envy at another’s spiritual good.
Obstinacy in sin.
Final impenitence.
Nine ways of being accessory to another's sin
By counsel.
By command.
By consent.
By provocation.
By praise or flattery.
By concealment.
By partaking.
By silence.
By defense of the ill done
#sin #ccc
'This is what we do when we commit sin.'
''We shall see going up to heaven, in body and soul, that father, that mother, that sister, that neighbor, who were here with us, with whom we have lived, but whom we have not imitated; while we shall go down body and soul to burn in hell. The devils will rush to overwhelm us. All the devils whose advice we followed will come to torment us. . . My children, if you saw a man prepare a great pile of wood. . . and when you asked him what he was doing, he were to answer you, "I am preparing a fire to burn me," what would you think? And if you saw this same man set fire to the pile, and when it was lighted through himself upon it, what would you say?"
St. Jean Marie Baptiste Vianney, the Cure of Ars
#vianney #sin
''We shall see going up to heaven, in body and soul, that father, that mother, that sister, that neighbor, who were here with us, with whom we have lived, but whom we have not imitated; while we shall go down body and soul to burn in hell. The devils will rush to overwhelm us. All the devils whose advice we followed will come to torment us. . . My children, if you saw a man prepare a great pile of wood. . . and when you asked him what he was doing, he were to answer you, "I am preparing a fire to burn me," what would you think? And if you saw this same man set fire to the pile, and when it was lighted through himself upon it, what would you say?"
St. Jean Marie Baptiste Vianney, the Cure of Ars
#vianney #sin
Venial sin
An extract from 'Introduction to the Devout Life by St. Francis de Sales'
As daylight waxes, we, gazing into a mirror, see more plainly the soils and stains upon our face; and even so as the interior light of the Holy Spirit enlightens our conscience, we see more distinctly the sins, inclinations and imperfections which hinder our progress towards real devotion.
And the selfsame light which shows us these blots and stains, kindles in us the desire to be cleansed and purged therefrom.
You will find then, my child, that besides the mortal sins and their affections from which your soul has already been purged, you are beset by sundry inclinations and tendencies to venial sin; mind, I do not say you will find venial sins, but the inclination and tendency to them. Now, one is quite different from the other. We can never be altogether free from venial sin, - at least not until after a very long persistence in this purity; but we can be without any affection for venial sin.
It is altogether one thing to have said something unimportant not strictly true, out of carelessness or liveliness, and quite a different matter to take pleasure in lying, and in the habitual practice thereof. But I tell you that you must purify your soul from all inclination to venial sin; - that is to say, you must not voluntarily retain any deliberate intention of permitting yourself to commit any venial sin whatever. It would be most unworthy consciously to admit anything so displeasing to God, as the will to offend Him in anywise.
Venial sin, however small, is displeasing to God, although it be not so displeasing as the greater sins which involve eternal condemnation; and if venial sin is displeasing to Him, any clinging which we tolerate to mortal sin is nothing less than a resolution to offend His Divine Majesty. Is it really possible that a rightly disposed soul can not only offend God, but take pleasure therein?
#sin
An extract from 'Introduction to the Devout Life by St. Francis de Sales'
As daylight waxes, we, gazing into a mirror, see more plainly the soils and stains upon our face; and even so as the interior light of the Holy Spirit enlightens our conscience, we see more distinctly the sins, inclinations and imperfections which hinder our progress towards real devotion.
And the selfsame light which shows us these blots and stains, kindles in us the desire to be cleansed and purged therefrom.
You will find then, my child, that besides the mortal sins and their affections from which your soul has already been purged, you are beset by sundry inclinations and tendencies to venial sin; mind, I do not say you will find venial sins, but the inclination and tendency to them. Now, one is quite different from the other. We can never be altogether free from venial sin, - at least not until after a very long persistence in this purity; but we can be without any affection for venial sin.
It is altogether one thing to have said something unimportant not strictly true, out of carelessness or liveliness, and quite a different matter to take pleasure in lying, and in the habitual practice thereof. But I tell you that you must purify your soul from all inclination to venial sin; - that is to say, you must not voluntarily retain any deliberate intention of permitting yourself to commit any venial sin whatever. It would be most unworthy consciously to admit anything so displeasing to God, as the will to offend Him in anywise.
Venial sin, however small, is displeasing to God, although it be not so displeasing as the greater sins which involve eternal condemnation; and if venial sin is displeasing to Him, any clinging which we tolerate to mortal sin is nothing less than a resolution to offend His Divine Majesty. Is it really possible that a rightly disposed soul can not only offend God, but take pleasure therein?
#sin
On those who keep committing the same mortal sins over and over:
"One who mourns past transgressions, yet forsakes them not, subjects himself to the penalty of more grievous sin, since he both despises the very pardon which he might have won by his weeping, and as it were rolls himself in miry water; because in withholding purity of life from his weeping he makes even his very tears filthy before the eyes of God."
St. Gregory the Great
#sin
"One who mourns past transgressions, yet forsakes them not, subjects himself to the penalty of more grievous sin, since he both despises the very pardon which he might have won by his weeping, and as it were rolls himself in miry water; because in withholding purity of life from his weeping he makes even his very tears filthy before the eyes of God."
St. Gregory the Great
#sin
Crimes Against Life
Murder: The direct and wilful killing of an innocent person, contrary to the divine command, "The innocent and just person thou shall not put to death" (Exod. xxiii, 7). To constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice prepense aforethought or premeditated but malice may be implied as well as expressed. Willful Murder is one of the four sins that cries to heaven for vengeance and is a grave (mortal) sin.
Abortion: The expulsion of the foetus (unborn human baby) from the womb before it is able to lead a separate life; to be distinguished from premature birth. Accidental abortion is known as miscarriage. Artificial abortions [includes Medical Abortions (ex. morning after pill and other stimulates to induce abortion) and Surgical Abortions (ex. Selective Reduction and Partial Birth Abortions], directly sought for are willful murder and forbidden by the Catholic Church as a grave (mortal) sins against the 5th Commandment. Aborted babies who die without receiving the Sacrament of Baptism are denied heaven, as the Council of Trent teaches, "infant children have no other means of salvation except Baptism".
Commentary: Pope Pius IX. declared in 1869 in Apostolicae Sedis that the penalty of excommunication is incurred ispo facto (automatically) for those who procure an abortion at any stage of foetal development--from conception to birth. This penalty is still in force today and applies to individuals who have taken RU486 (Morning After Pill), authorized selective reduction, used in vitro fertilization to conceive a child or donated frozen embryos to science. Surgical abortions or other medical abortions also incur this penalty.
Penalties of Abortion: Persons who procure abortion, the mother not excepted, automatically incur excommunication reserved to the Ordinary at the moment the crime takes effect; if they are clerics, they shall also be deposed (Canon 2350).
Accomplices in Abortion: incur the same penalty as the principal agent even though they are not expressly mentioned in the law, provided they in anyway conspire and physically concur in the execution of the offense, or provided the offense is of such nature that it requires an accomplice, or if without their co-operation the offense would not have been committed (C.2231)
Euthanasia: The wilful and inexcusable murder of an individual, falsely portrayed as a means of providing a gentle, and easy way to die for someone who is in great pain or suffering. When Euthanasia involves a parent, this mortal sin is known as parricide as it also violates the Fourth Commandment and the reverence that is due to one's parent.
Suicide: is the self-murder, or the act of designedly destroying one's own life. Suicide is one of the most terrible sins a man can commit. By it men leave little or no room for repentance, for hope or for charity. As a rule, suicides die in their sins--yea, their death is their sin; and what an awful state must they be in who resolve that their last act in life shall be a most grievous sin! They indeed are self murderers, for they destroy not only their bodies, but their souls also.
It is, therefore, never lawful for a man on his own authority directly to cause his own death. The precept Thou shalt not kill forbids the killing of any man, and much more the murder of one's self. We cannot dispose of what does not belong to us, and over which we have no dominion or right; and God has reserved to Himself the dominion over life and death. Hence, neither to avoid sin nor to avoid a most excruciating death would it be lawful for a man to take poison; neither would it be lawful for soldiers to put themselves to death, rather than fall into the hands of their cruel or savage enemies.
#ccc #sin
Murder: The direct and wilful killing of an innocent person, contrary to the divine command, "The innocent and just person thou shall not put to death" (Exod. xxiii, 7). To constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice prepense aforethought or premeditated but malice may be implied as well as expressed. Willful Murder is one of the four sins that cries to heaven for vengeance and is a grave (mortal) sin.
Abortion: The expulsion of the foetus (unborn human baby) from the womb before it is able to lead a separate life; to be distinguished from premature birth. Accidental abortion is known as miscarriage. Artificial abortions [includes Medical Abortions (ex. morning after pill and other stimulates to induce abortion) and Surgical Abortions (ex. Selective Reduction and Partial Birth Abortions], directly sought for are willful murder and forbidden by the Catholic Church as a grave (mortal) sins against the 5th Commandment. Aborted babies who die without receiving the Sacrament of Baptism are denied heaven, as the Council of Trent teaches, "infant children have no other means of salvation except Baptism".
Commentary: Pope Pius IX. declared in 1869 in Apostolicae Sedis that the penalty of excommunication is incurred ispo facto (automatically) for those who procure an abortion at any stage of foetal development--from conception to birth. This penalty is still in force today and applies to individuals who have taken RU486 (Morning After Pill), authorized selective reduction, used in vitro fertilization to conceive a child or donated frozen embryos to science. Surgical abortions or other medical abortions also incur this penalty.
Penalties of Abortion: Persons who procure abortion, the mother not excepted, automatically incur excommunication reserved to the Ordinary at the moment the crime takes effect; if they are clerics, they shall also be deposed (Canon 2350).
Accomplices in Abortion: incur the same penalty as the principal agent even though they are not expressly mentioned in the law, provided they in anyway conspire and physically concur in the execution of the offense, or provided the offense is of such nature that it requires an accomplice, or if without their co-operation the offense would not have been committed (C.2231)
Euthanasia: The wilful and inexcusable murder of an individual, falsely portrayed as a means of providing a gentle, and easy way to die for someone who is in great pain or suffering. When Euthanasia involves a parent, this mortal sin is known as parricide as it also violates the Fourth Commandment and the reverence that is due to one's parent.
Suicide: is the self-murder, or the act of designedly destroying one's own life. Suicide is one of the most terrible sins a man can commit. By it men leave little or no room for repentance, for hope or for charity. As a rule, suicides die in their sins--yea, their death is their sin; and what an awful state must they be in who resolve that their last act in life shall be a most grievous sin! They indeed are self murderers, for they destroy not only their bodies, but their souls also.
It is, therefore, never lawful for a man on his own authority directly to cause his own death. The precept Thou shalt not kill forbids the killing of any man, and much more the murder of one's self. We cannot dispose of what does not belong to us, and over which we have no dominion or right; and God has reserved to Himself the dominion over life and death. Hence, neither to avoid sin nor to avoid a most excruciating death would it be lawful for a man to take poison; neither would it be lawful for soldiers to put themselves to death, rather than fall into the hands of their cruel or savage enemies.
#ccc #sin
On mortal sin
"Above all things you must avoid mortal sin. Compared with it all other evil is no evil at all. To lose your hearing, your sight, your life even, is nothing beside the loss of God; and mortal sin loses the friendship of God, shuts the gate of Heaven, and opens hell to you.
If you have never committed a mortal sin, happy are you. Go on from good to better. Keep your first innocence. Once lost, neither gold, nor tears, nor your blood can buy it back again. By God's grace you have kept it, and through His grace alone can you keep it for the time to come. Do not think it will ever be safe for one moment without the grace of God, nor without great care on your own part.
If at any time you should have the unhappiness to fall into grievous sin, do not delay; go the very first chance you have to Confession. Make a good Act of Contrition, and the Blood of Jesus will cleanse you from your sin, and give you fresh strength and courage."
"The Little Book of the Child Jesus"
#sin
"Above all things you must avoid mortal sin. Compared with it all other evil is no evil at all. To lose your hearing, your sight, your life even, is nothing beside the loss of God; and mortal sin loses the friendship of God, shuts the gate of Heaven, and opens hell to you.
If you have never committed a mortal sin, happy are you. Go on from good to better. Keep your first innocence. Once lost, neither gold, nor tears, nor your blood can buy it back again. By God's grace you have kept it, and through His grace alone can you keep it for the time to come. Do not think it will ever be safe for one moment without the grace of God, nor without great care on your own part.
If at any time you should have the unhappiness to fall into grievous sin, do not delay; go the very first chance you have to Confession. Make a good Act of Contrition, and the Blood of Jesus will cleanse you from your sin, and give you fresh strength and courage."
"The Little Book of the Child Jesus"
#sin
Venial Sins
Though the sins of which we have been treating are those which we should avoid with most care, yet do not think that you are dispensed from vigilance in regard to venial sins. I conjure you not to be one of those ungenerous Christians who make no scruple of committing a sin because it is venial. Remember these words of Holy Scripture: "He that contemneth small things shall fall by little and little." (Ecclus. 19:1). "Do not despise venial sins because they appear trifling," says St. Augustine, "but fear them because they are numerous. Small animals in large numbers can kill a man. Grains of sand are very small, yet, if accumulated, they can sink a ship. Drops of water are very small, yet how often they become a mighty river, a raging torrent, sweeping everything before them!
Finally, venial sin, however slight, is always prejudicial to the soul. It weakens our devotion, troubles the peace of our conscience, diminishes the fervor of charity, exhausts the strength of our spiritual life, and obstructs the work of the Holy Ghost in our souls. I pray you then to do all in your power to avoid these sins, for there is no enemy too weak to harm us if we make no resistance. Slight anger, gluttony, vanity, idle words and thoughts, immoderate laughter, loss of time, too much sleeping, trivial lies or flatteries—such are the sins against which I would particularly warn you. Great vigilance is required against offenses of this kind, for occasions of venial sin abound.
But, perhaps, you will still object that your sins are so numerous that God must refuse you His grace. Away with such a thought! It is one of the greatest insults you could offer to God. By it you virtually say either that God cannot or will not assist His creatures when they implore His aid. Do not yield to such a blasphemy. Rather let your prayer be, with St. Augustine, "Give me grace, Lord, to do what Thou commandest, and command what Thou pleasest." (Conf. L.10,31). This prayer will always be answered, for God is ever ready to cooperate with man in doing good. God is the principal cause, man is the secondary. God aids man, as a painter aids a pupil whose hand he guides, that he may produce a perfect work. Both concur in the labor, but equal honor is not due to both. Thus does God deal with man, without prejudice to his free will. When the work, therefore, is accomplished, he glorifies God, and not himself, saying with the prophet, "Thou, Lord, hast wrought all our works for us." (Is. 26:12).
"The Sinners Guide" by Louis of Granada
#sin
Though the sins of which we have been treating are those which we should avoid with most care, yet do not think that you are dispensed from vigilance in regard to venial sins. I conjure you not to be one of those ungenerous Christians who make no scruple of committing a sin because it is venial. Remember these words of Holy Scripture: "He that contemneth small things shall fall by little and little." (Ecclus. 19:1). "Do not despise venial sins because they appear trifling," says St. Augustine, "but fear them because they are numerous. Small animals in large numbers can kill a man. Grains of sand are very small, yet, if accumulated, they can sink a ship. Drops of water are very small, yet how often they become a mighty river, a raging torrent, sweeping everything before them!
Finally, venial sin, however slight, is always prejudicial to the soul. It weakens our devotion, troubles the peace of our conscience, diminishes the fervor of charity, exhausts the strength of our spiritual life, and obstructs the work of the Holy Ghost in our souls. I pray you then to do all in your power to avoid these sins, for there is no enemy too weak to harm us if we make no resistance. Slight anger, gluttony, vanity, idle words and thoughts, immoderate laughter, loss of time, too much sleeping, trivial lies or flatteries—such are the sins against which I would particularly warn you. Great vigilance is required against offenses of this kind, for occasions of venial sin abound.
But, perhaps, you will still object that your sins are so numerous that God must refuse you His grace. Away with such a thought! It is one of the greatest insults you could offer to God. By it you virtually say either that God cannot or will not assist His creatures when they implore His aid. Do not yield to such a blasphemy. Rather let your prayer be, with St. Augustine, "Give me grace, Lord, to do what Thou commandest, and command what Thou pleasest." (Conf. L.10,31). This prayer will always be answered, for God is ever ready to cooperate with man in doing good. God is the principal cause, man is the secondary. God aids man, as a painter aids a pupil whose hand he guides, that he may produce a perfect work. Both concur in the labor, but equal honor is not due to both. Thus does God deal with man, without prejudice to his free will. When the work, therefore, is accomplished, he glorifies God, and not himself, saying with the prophet, "Thou, Lord, hast wrought all our works for us." (Is. 26:12).
"The Sinners Guide" by Louis of Granada
#sin
Ecce Verbum
How Can a Good God Permit Eternal Damnation? Thomism and the Problem of Hell The most common explanation of why God might permit some rational creatures to miss their final end is the so-called “Free Will Defense” of hell. Unfortunately, this explanation…
Original sin didn't deprave man's substance, evil is secondary to goodness, man was endowed with free will
St. Hippolytus
"The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God. Now the world was made from nothing; wherefore it is not God; as also because this world admits of dissolution whenever the Creator so wishes it.
But God, who created it, did not, nor does not, make evil. He makes what is glorious and excellent; for He who makes it is good.
Now man, that was brought into existence, was a creature endued with a capacity of self-determination, yet not possessing a sovereign intellect, nor holding sway over all things by reflection, and authority, and power, but a slave to his passions, and comprising all sorts of contrarieties in himself. But man, from the fact of his possessing a capacity of self-determination, brings forth what is evil, that is, accidentally; which evil is not consummated except you actually commit some piece of wickedness. For it is in regard of our desiring anything that is wicked, or our meditating upon it, that what is evil is so denominated.
Evil had no existence from the beginning, but came into being subsequently.
Since man has free will, a law has been defined for his guidance by the Deity, not without answering a good purpose. For if man did not possess the power to will and not to will, why should a law be established? For a law will not be laid down for an animal devoid of reason, but a bridle and a whip; whereas to man has been given a precept and penalty to perform, or for not carrying into execution what has been enjoined "
From a fragment of The Refutation of All Heresies, chapter XXIX - The Doctrine of the Truth
more:
🔗 substance and accident - Christian Philosophy by Louis De Poissy
🔗 substance and accident in short
🔗 will and free will in Summa Theologiae
🔗 The effects of original sin in Summa
#freewill #sin
St. Hippolytus
"The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God. Now the world was made from nothing; wherefore it is not God; as also because this world admits of dissolution whenever the Creator so wishes it.
But God, who created it, did not, nor does not, make evil. He makes what is glorious and excellent; for He who makes it is good.
Now man, that was brought into existence, was a creature endued with a capacity of self-determination, yet not possessing a sovereign intellect, nor holding sway over all things by reflection, and authority, and power, but a slave to his passions, and comprising all sorts of contrarieties in himself. But man, from the fact of his possessing a capacity of self-determination, brings forth what is evil, that is, accidentally; which evil is not consummated except you actually commit some piece of wickedness. For it is in regard of our desiring anything that is wicked, or our meditating upon it, that what is evil is so denominated.
Evil had no existence from the beginning, but came into being subsequently.
Since man has free will, a law has been defined for his guidance by the Deity, not without answering a good purpose. For if man did not possess the power to will and not to will, why should a law be established? For a law will not be laid down for an animal devoid of reason, but a bridle and a whip; whereas to man has been given a precept and penalty to perform, or for not carrying into execution what has been enjoined "
From a fragment of The Refutation of All Heresies, chapter XXIX - The Doctrine of the Truth
more:
🔗 substance and accident - Christian Philosophy by Louis De Poissy
🔗 substance and accident in short
🔗 will and free will in Summa Theologiae
🔗 The effects of original sin in Summa
#freewill #sin
Ecce Verbum
The Theology of Venial Sin.pdf
Temptation to sin
The most immediate internal cause of sins is the will itself, the next is reason, and the further ones are the sensory cognition of an apparent good and ( against the order of reason) the sensual desire awakened by the recognised apparent good.
The external causes moving the will to evil are: satan, man, sensual objects. Finally, one sin can become the cause of another sin. This happens indirectly through the removal of grace and love or directly through a habit to do evil.
Scripture clearly states that Satan tempts people to sin. He cannot act on the human will directly, but through the senses and imagination. Satan is not the cause of all sin, although he is the prince of this world and sin comes from him. Man can resist him.
Temptation (tentatio) to sin is the stimulus, the impulse to sin. Internal temptation is the imaginings or thoughts under the influence of a forbidden object, and external temptation is the object itself causing evil desires. Christ and the Blessed Virgin Mary were free from internal temptations.
God is not the author of temptations and does not tempt to evil, but at most allows temptations. God can only try man through sufferings and testing of patience and faithfulness, just as He tried Abraham, Tobias or Job.
To experience temptation is to be aware of an impulse towards evil, felt by the sensory powers even with a certain liking and delight which has not reached the free will. The mere experiencing of temptation even if very strong is not a sin as long as there is no permission of the will.
The will can behave passively in the face of temptation, i.e. neither allowing temptation nor using any defensive measures or putting up positive resistance. Passivity in the face of temptation is not allowed, and when the stirrings are violent, the failure to actively resist is a grave sin.
Exposing oneself to the imminent danger of sin without sufficient reason is a grave sin, even if one is not tempted. It is, however, permissible to perform various acts out of necessity which may give rise to temptation, e.g. the duties of a doctor or confessor, on the basis of the principle of double effect.
The danger of sin is a more general concept than temptation, as it covers various circumstances and occasions of sin. It can be great and grave or small and light. The great danger can be absolute, i.e. objectively serious for everyone, or relative.
The danger of sin may be imminent, containing an immediate probability of falling, or there may be a less immediate danger. The first principle is that one should avoid the danger of great and imminent sin with all one's strength. Permission of the will means deadly sin.
The danger of the less immediate sin is to be avoided, and permission of the will means light sin. It is an exaggeration to be unreasonably fearful of the danger of falling, but it is also an exaggeration to be reckless in exposing oneself to sin.
source: Fundamentals of Moral Theology, W.Wicher
#sin #moraltheology
The most immediate internal cause of sins is the will itself, the next is reason, and the further ones are the sensory cognition of an apparent good and ( against the order of reason) the sensual desire awakened by the recognised apparent good.
The external causes moving the will to evil are: satan, man, sensual objects. Finally, one sin can become the cause of another sin. This happens indirectly through the removal of grace and love or directly through a habit to do evil.
Scripture clearly states that Satan tempts people to sin. He cannot act on the human will directly, but through the senses and imagination. Satan is not the cause of all sin, although he is the prince of this world and sin comes from him. Man can resist him.
Temptation (tentatio) to sin is the stimulus, the impulse to sin. Internal temptation is the imaginings or thoughts under the influence of a forbidden object, and external temptation is the object itself causing evil desires. Christ and the Blessed Virgin Mary were free from internal temptations.
God is not the author of temptations and does not tempt to evil, but at most allows temptations. God can only try man through sufferings and testing of patience and faithfulness, just as He tried Abraham, Tobias or Job.
To experience temptation is to be aware of an impulse towards evil, felt by the sensory powers even with a certain liking and delight which has not reached the free will. The mere experiencing of temptation even if very strong is not a sin as long as there is no permission of the will.
The will can behave passively in the face of temptation, i.e. neither allowing temptation nor using any defensive measures or putting up positive resistance. Passivity in the face of temptation is not allowed, and when the stirrings are violent, the failure to actively resist is a grave sin.
Exposing oneself to the imminent danger of sin without sufficient reason is a grave sin, even if one is not tempted. It is, however, permissible to perform various acts out of necessity which may give rise to temptation, e.g. the duties of a doctor or confessor, on the basis of the principle of double effect.
The danger of sin is a more general concept than temptation, as it covers various circumstances and occasions of sin. It can be great and grave or small and light. The great danger can be absolute, i.e. objectively serious for everyone, or relative.
The danger of sin may be imminent, containing an immediate probability of falling, or there may be a less immediate danger. The first principle is that one should avoid the danger of great and imminent sin with all one's strength. Permission of the will means deadly sin.
The danger of the less immediate sin is to be avoided, and permission of the will means light sin. It is an exaggeration to be unreasonably fearful of the danger of falling, but it is also an exaggeration to be reckless in exposing oneself to sin.
source: Fundamentals of Moral Theology, W.Wicher
#sin #moraltheology