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Recent and public conversations about the nature of mortal sin, the reception of Holy Communion and worthiness to receive the Eucharist have shown how some in our culture, even if they accept the concept that sin could be mortal, so limit the possibility of committing it that it barely exists at all in their moral landscape. This is usually done by distorting or blurring the three conditions under which sin is considered mortal. Briefly stated these conditions are:
Mortal sin is:
sin whose object is grave matter
which is also committed with full knowledge
and deliberate consent. (Catechism of the Catholic Church # 1857)
In all three of these conditions, there is a tendency to endlessly raise questions and doubts as to exactly what each phrase means and demand an exactitude without which we refuse to accept that a mortal sin has been committed. To some degree we humans love to cultivate uncertainty for this helps us remain undecided and avoid the moral judgement of our actions, which is required of us as free moral agents. And thus we think, “Well, who’s to say? There are a lot of opinions out there. What exactly do we mean by ‘deliberate consent’ and ‘full knowledge’?” And we forever delay pondering the answers to such things by using our moral reasoning and coming to a mature and adult faith. But God who gave us an intellect and a will is not pleased by this constant shrugging and delaying of the examination of conscience that is our responsibility and dignity to make.
As to grave matter, some insist on having an exact list of sins that are grave. And while some sins are obviously so (e.g. killing the innocent, adultery), other sins are affected by the circumstances. For example, if I steal a pen from work, it is wrong, but is not a mortal sin because it is a very small matter. However, if I steal millions of dollars, the matter is grave due to the amount. But even if I steal a small amount from a poor man who has little on which to survive, it is mortal due to serious harm I cause him. Insisting on an exact “list of mortal sins” lacks moral sophistication, is persnickety and seems more rooted in refusal to engage in an honest moral reflection that accepts that grave matter is an ever-possible reality for us in this world of sin and temptation. Sincere moral reflection reveals that we can say and do things that cause serious harm to us, to others, and to our relationship with God and the truth. Further, just because we don’t like that the Scriptures and the Church teach that certain things are sinfully wrong, does not give us the right to us to jettison the sound teaching of the Lord. We must not call good or no big deal what God calls sin no matter how much the world celebrates or makes light of it. Once it is made clear to us what God teaches we are obliged to follow it and confess any violation of it in our lives. To do otherwise is pridefully disobedient.
Continued below.
Mortal sin is:
sin whose object is grave matter
which is also committed with full knowledge
and deliberate consent. (Catechism of the Catholic Church # 1857)
In all three of these conditions, there is a tendency to endlessly raise questions and doubts as to exactly what each phrase means and demand an exactitude without which we refuse to accept that a mortal sin has been committed. To some degree we humans love to cultivate uncertainty for this helps us remain undecided and avoid the moral judgement of our actions, which is required of us as free moral agents. And thus we think, “Well, who’s to say? There are a lot of opinions out there. What exactly do we mean by ‘deliberate consent’ and ‘full knowledge’?” And we forever delay pondering the answers to such things by using our moral reasoning and coming to a mature and adult faith. But God who gave us an intellect and a will is not pleased by this constant shrugging and delaying of the examination of conscience that is our responsibility and dignity to make.
As to grave matter, some insist on having an exact list of sins that are grave. And while some sins are obviously so (e.g. killing the innocent, adultery), other sins are affected by the circumstances. For example, if I steal a pen from work, it is wrong, but is not a mortal sin because it is a very small matter. However, if I steal millions of dollars, the matter is grave due to the amount. But even if I steal a small amount from a poor man who has little on which to survive, it is mortal due to serious harm I cause him. Insisting on an exact “list of mortal sins” lacks moral sophistication, is persnickety and seems more rooted in refusal to engage in an honest moral reflection that accepts that grave matter is an ever-possible reality for us in this world of sin and temptation. Sincere moral reflection reveals that we can say and do things that cause serious harm to us, to others, and to our relationship with God and the truth. Further, just because we don’t like that the Scriptures and the Church teach that certain things are sinfully wrong, does not give us the right to us to jettison the sound teaching of the Lord. We must not call good or no big deal what God calls sin no matter how much the world celebrates or makes light of it. Once it is made clear to us what God teaches we are obliged to follow it and confess any violation of it in our lives. To do otherwise is pridefully disobedient.
Continued below.
The Conditions for Mortal Sin are Not that Hard to Meet - Community in Mission
Recent and public conversations about the nature of mortal sin, the reception of Holy Communion and worthiness to receive the Eucharist have shown how some in our culture, even if they accept the concept that sin could be mortal, so limit the possibility of committing it that it barely exists at...
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