Sin
Sin (from Latin peccātum) is the voluntary and conscious transgression of divine law.
In moral theology it is considered "a bad act, or the guilty omission of a mandatory good act". it is due.
Conceptual origin
For the Greeks sin was said hamartia: 'missing the goal, not hitting the target'. Greek writers often used the verb form hamartánō of the spearman who missed his target, and by implication it alluded to the concept of living outside of an ideally-goalized moral or intellectual code, due to a consciously or unconsciously wrong attitude. In such a case, the hamartia or sin is usually an disproportionateness or hubris of something that, carried out harmoniously, is correct.
In Hebrew the common word for "sin" it is jattáʼth, חטא which also means “to err” in the sense of not reaching an exact goal, path, objective or target. In Judges 20:16 the verb form chatáʼ is used in a negative phrase to refer to the Benjamites as 'people who could sling stones at a hair's length and did not miss' (see also Job 5:24). It also applies to straying from moral goals, as in Proverbs 8:35,36, which says that he who finds godly wisdom finds life, but 'he who does not reach (Heb. jatáʼ) wisdom is doing violence to her soul', for it leads her to death. In Aramaic the word for "sin" it's khata.
The still current religious concept of sin as a 'moral crime' alludes to the voluntary transgression of religious norms or precepts. Since there are innumerable rules of this type, there are innumerable sins, which are assigned greater, lesser or no punishment according to different beliefs.
In confessional states, which have an "official religion", it can be punished with the deprivation of liberty, and even life, and in culturally poor environments, even in modern societies, they are usually blamed physical problems or accidents to the commission of sins.
According to Judeo-Christianity
The Judeo-Christian tradition, whose source is the Bible, has understood sin, in general terms, as man's distancing from God's will.
According to the Tanakh or Old Testament, this will is represented by the Law (Torah), precepts and statutes given by God to the people of Israel, and recorded in the sacred books.
Even today, for Judaism there is no generic sin by way of underlying nature in the acts of men, but only objective and concrete transgressions (not thoughts or intentions of the heart) that are committed voluntarily. Instead, according to the New Testament, and the tradition of Christianity, there is a sinful nature in the human being, inherited from the first transgression of Adam and Eve.
This sinful nature of man affects both his actions and his thoughts, and cannot be overcome with the mere effort of following the Law of God, therefore, only through the blood of Jesus Christ this generic sin of man, and the individual faults are atoned for. This atonement is made valid for the person through faith in Jesus Christ and spiritual regeneration through the new birth mentioned in the Gospel of John 3:3-8, and 1 Peter 1:3. In this way, this nature can be overcome, and therefore, annul its final condemnatory effect, not its effect on the life of the believer.[citation required]
The different currents of Christianity have elaborated in different ways the doctrine that sustains this conception of man in a permanent fight against sin, as his own nature, and the victory over it.
Definition and classification
The Bible and ecclesiastical tradition define and refer to the different kinds of sins:
Sin in general consists of a free and deliberate transgression of the Law of God. No matter how slight, any deviation from the divine commands is a sin. The essential nature of sin is rebellion against God, and any act in which the human will opposes the known divine will, either by a revealed commandment or by the conscience planted by God in every human being, is sinful. Sin has been classified in different ways:
- For the author ' s reason: is classified Original sin or personal sin.
- In relation to the act: is classified habitual sin (typical state of unrepentant sinner) or current sin.
- Because of his gravity: is classified venial or mild sinand mortal or grave sin;
- Because of his way: may be a sin of commission (positive action against a negative precept; for example, murder), or sin of omission (voluntary absence of a positively commanded act; for example, not honoring the father and mother);
- Because of the demonstration: can be a external sin (if it is done outside, with the word or with the facts), or inner sin (if consumed in the mind, for example, hatred).
- Because of the reason: may be a sin of ignorance (if it comes from a guilty ignorance of the law) sin of fragility (most of the sins that come from a passion that asks the soul, but that are not calculated: typically, according to Ambrose of Milan, Peter's denials of knowing Jesus are inscribed in this class), or of a sin of malice (if produced by a cold or calculated perversion).
- Because of the term: can be a sin against God whether it is directly opposed to the rights of God (e.g., blasphemy), or sin against neighbor if he opposes the good of his neighbor; or a sin against himself, if he opposes his own good (for example, suicide, drunkenness, etc.).
- Because of their level of disorder: can be a sin capital (if it is the head and origin of many others; pride, greed, lust, anger, gull, envy and laziness), sin that cries to heaven (the sins that disturb the social order, for example, a murder, or the defraudation of the laborers' wages, etc.), or sin against the Holy Spirit (This category includes contempt for the supernatural gifts that withdraw from sin, for example, to fight the truth).
According to the Catholic Church
The original Sin, the expulsion of Adam and Eve for Judaism and Christianity.
According to what is stated in the Catholic Catechism, sin is "an offense against reason, truth, a correct conscience; it is lacking in true love for God and for one's neighbor, due to a perverse attachment to certain goods. It hurts the nature of man and threatens human solidarity. It has been defined as 'a word, an act or a desire contrary to the eternal law' (S. Agustín, Faust. 22, 27; S. Tomás de A., s. th., 1-2, 71, 6)). 4;
Agustín de Hipona defines that there is a sin "when personal pride loves a part of the whole making it a false whole". José María Cabodevilla points out in this regard:
Isn't any sin a disintegration? Sin is, defines St Augustine with a lot of honor, to love in the part a false unity. Run the part in everything, break the bonds that keep it tied to everything. Therefore sin is death, for it is amputation. The sinner breaks and breaks. Dispersion follows, like the cart to the ox, destruction. [...] I want to love myself. Nothing so natural or so necessary. I want to love myself, so that all the flow of my love will be used in me. Nothing so slippery. For I cannot truly love myself but as I am; to love myself otherwise would be a fiction. I am a man linked to other men and linked to God [... ]José María Cabodevilla
Sin is considered "an offense against God: 'Against you, against you alone have I sinned, evil in your eyes I have committed' (Psalm 51:6). Sin rises up against the love that God has for us and turns our hearts away from Him. Like the first sin, it is disobedience, a rebellion against God for the desire to become 'like gods', claiming to know and determine good and evil (Gen 3:5). Sin is thus 'self-love to the point of contempt for God' (St. Augustine, civ, 1, 14, 28). Because of this proud exaltation of itself, sin is diametrically opposed to the obedience of Jesus who accomplishes salvation (cf Phil 2, 6-9)"
Notwithstanding this, it is assumed that in the Passion, the mercy of Christ overcomes sin. "In it, it is where he best manifests his violence and multiplicity: disbelief, rejection and ridicule on the part of the leaders and the people, Pilate's weakness and the cruelty of the soldiers, Judas's harsh betrayal of Jesus, denials of Peter and abandonment of the disciples. However, in the very hour of darkness and of the prince of this world (John 14:30), the sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will flow inexhaustibly".
The Unforgivable Sin
The unforgivable sin is one that, according to the Bible, is committed against the Holy Spirit.
Therefore, I tell you, all sin and all blasphemy will be forgiven to men, but the blasphemy against the Holy Spirit will not be forgiven. And if any man speak against the Son of Man, this shall be forgiven; but he that speaketh against the Holy Spirit shall not be forgiven him in this century or in the coming.(Matthew 12:31-32)
Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies whatever they may be; but whatever blaspheme against the Holy Spirit, he hath never pardon, but is a remission of eternal judgment.(Mark 3:28-29)
Anyone who speaks evil against the Son of Man will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven.(Luke 12:10)
It should be specified that the unforgivable sin is the one that the Pharisees committed to the Holy Spirit. Blasphemy against the Holy Spirit (unforgivable sin: The Pharisees claimed that the Lord was possessed by the demon “Beelzebub” (Matthew 12:24) Now, notice that in Mark 3:29-30, Jesus is very specific about what he they committed exactly: "the blasphemy against the Holy Ghost."
Sin in other religions
Baha'iism
In the Bahá'í Faith, human beings are considered naturally good (perfect), fundamentally spiritual beings. Human beings were created by the immeasurable love of God. However, Baha'i teachings compare the human heart to a mirror which, if turned away from the light of the sun (ie God), is incapable of receiving God's love.
Buddhism
Buddhism does not recognize the idea behind sin, but instead believes in the principle of karma, whereby suffering is the inevitable consequence of greed, anger, and ignorance (known as the Three Poisons). While there is no direct equivalent to the Judeo-Christian concept of sin, that of "evil" if it is recognized in Buddhism. The concept of Buddhist ethics is consequentialist in nature and is not based on duties towards a deity. We can find this developed in the Anantarika-karma.
Hinduism
In Hinduism, the term sin (papa in Sanskrit) is often used to describe actions that create negative karma by violating moral and ethical codes, which automatically brings negative consequences. This is different from the concept of sin in Judeo-Christian religions in that "sin" it is not a crime against the will of God, but against (1) Dharma, or the moral order, and (2) one's own order.
Taoism
In Taoism, it is considered a "sin" performing actions that are against the way of Tao.
Islamic
Muslims see sin (dhanb, thanb ذنب) as something that goes against the commandments of God (Allah). Islam teaches that sin is an act and not a state of being. The Qur'an teaches that "the soul is certainly prone to evil, unless the Lord grants mercy from him." and that even the prophets do not absolve themselves of guilt. Iblís (Satan) is believed to have an important role in tempting humanity towards sin. In Islam, there are various degrees of sin: sayyia, khatia: errors (Suras 7:168; 17:31; 40:45; 48:2 47:19) itada, Junah, dhanb: immorality (Suras 2:190,229; 17:17 33:55) haram: transgressions (Suras 5:04; 6:146) ITHM, dhulam, fujur, su, fasad, fisk, kufr: wickedness and depravity (suras 2:99, 205, 4:50, 112, 123, 136; 12:79; 38:62; 82:14) shirk: to attribute a partner to God (Sura 4:48) One can sincerely repent to God for the sins committed and seek forgiveness, as it is said in the Qur'an: 'O Lord! Forgive us our sins, remove from us our iniquities, and take for yourself our souls in the company of the just". (Al-Imran.193 / 3.193). "Hear my slaves who rebelled desperately against their souls, not from the mercy of God, verily He forgives all sins, verily He is the Forgiving, the Merciful" (al-Zumar)
Social sin
Although all sin is personal, because it is an act of freedom of a particular man, and not properly of a group or community, it is at the same time social: "by virtue of a human solidarity so mysterious and Imperceptible as real and concrete, the sin of each one has repercussions in a certain way on the others." For this very reason, the Church, when it speaks of situations of sin or denounces as social sins certain situations or collective behavior of more or less large social groups, or even entire nations and blocks of nations, knows and proclaims that these cases of social sin they are the fruit, accumulation and concentration of many personal sins. The real responsibilities belong to the people» .
Some sins, in particular, constitute by their very object a direct aggression against others. These sins qualify as social sins. "Thus, any sin committed against justice in the relationships between person and person, between person and community, and between community and person is considered as social. Any sin against the rights of the human person is social, beginning with the right to life, or against the physical integrity of someone; all sin against the freedom of others, especially against the freedom to believe in God and adore him; all sin against the dignity and honor of others. Any sin against the common good and against its demands is social, in the entire broad sphere of the rights and duties of citizens. Finally, the sin that refers to the relationships between the different human communities is social."