Fair And Balanced Thread On Sin

[Aloysius]

CATECHISM:

1866: Vices can be classified according to the virtues they oppose, or also be linked to the capital sins which Christian experience has distinguished, following St. John Cassian and St. Gregory the Great. They are called "capital" because they engender other sins, other vices. They are pride, avarice, envy, wrath, lust, gluttony, and sloth or acedia.

alrighty, let's throw any arguments against any sin in any of these categories. if you wanna post somethin about a sin, list in bold the category out of the above seven then post all arguments you want to against it.

there, now we are balanced B)

[musturde]

Being on phatmass too long is gluttony

[BLAZEr]

:huh:

Thanks for pointing it out.

:ph34r:

[foundsheep]

what classifies an abomination?

[Muschi]

I'm new here but will take a chance. (what the heck, none of you REALLY know me, right? B) Gluttony: I am an addict to nicotene and alcohol.

Would anyone here say that I am guilty of mortal sin?

(I sure as hell pardon the expression hope not!) I pray for the courage to quit and am in counseling which isn't really doing much good since I'm a stubborn little "fluffy air extraction" so to speak.

Muschi :blink:

[phatcatholic]

muschi,

in order to say that u were in a state of mortal sin, we would have to know much more about the particulars and nuances of your addiction. mortal sin itself may need to be defined. i consult the catechism:

CATECHISM:

1855: Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him. Venial sin allows charity to subsist, even though it offends and wounds it. 1856: Mortal sin, by attacking the vital principle within us—that is, charity—necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation: When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner's will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial. 1857: For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent." 1858: Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: "Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother." The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger. 1859: Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God's law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin. 1860: Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest. 1861: Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.

so, are you comitting a mortal sin? i don't know, you tell me....

pax christi,

nick

[phatcatholic]

as to what constitutes an "abomination" there aren't any exact criteria, as least as far as i was able to find by researching the catechism. dictionary.com defines the word as:

Abhorrence; disgust.

A cause of abhorrence or disgust.

on the surface, it would appear as though abominations are restricted to those sins that are the most repulsive, such as incest or beastiality. however, w/ the proper distaste and loathing of sin, and the proper fear of the Lord, i suppose all sin could (and maybe should?) be considered an "abomination."

pax christi,

nick

ps: i may have messed up the little QUOTE mechanism. i'm still getting the hang of this.