In religious context, sin is a transgression against divine law or a law of the deities. [1] Each culture has its own interpretation of what it means to commit a sin. While sins are generally considered actions, any thought, word, or act considered immoral, selfish, shameful, harmful, or alienating might be termed "sinful". [2]
From Middle English sinne, synne, sunne, zen, from Old English synn ("sin"), from Proto-West Germanic *sunnju, from Proto-Germanic *sunjō ('truth', 'excuse') and *sundī, *sundijō ("sin"), from Proto-Indo-European *h₁s-ónt-ih₂, from *h₁sónts ("being, true", implying a verdict of "truly guilty" against an accusation or charge), from *h₁es- ("to be"); compare Old English sōþ ("true"; see sooth). Doublet of suttee.
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Baháʼís consider humans to be naturally good, fundamentally spiritual beings. Human beings were created because of God's immeasurable love for us. However, the Baháʼí teachings compare the human heart to a mirror, which, if turned away from the light of the sun (i.e. God), is incapable of receiving God's love. It is only by turning unto God that spiritual advancement can be made. In this sense, "sinning" is to follow the inclinations of one's own lower nature, to turn the mirror of one's heart away from God. One of the main hindrances to spiritual development is the Baháʼí concept of the "insistent self" which is a self-serving inclination within all people. Baháʼís interpret this to be the true meaning of Satan, often referred to in the Baháʼí Writings as "the Evil One".
Watch over yourselves, for the Evil One is lying in wait, ready to entrap you. Gird yourselves against his wicked devices, and, led by the light of the name of the All-Seeing God, make your escape from the darkness that surroundeth you. — Baháʼu'lláh
This lower nature in humans is symbolized as Satan—the evil ego within us, not an evil personality outside.—ʻAbdu'l-Bahá
There are a few differing Buddhist views on sin. American Zen author Brad Warner states that in Buddhism there is no concept of sin at all. [3] [4] The Buddha Dharma Education Association also expressly states "The idea of sin or original sin has no place in Buddhism." [5]
Ethnologist Christoph von Fürer-Haimendorf explained, "In Buddhist thinking the whole universe, men as well as gods, are subject to a reign of law. Every action, good or bad, has an inevitable and automatic effect in a long chain of causes, an effect that is independent of the will of any deity. Even though this may leave no room for the concept of 'sin' in the sense of an act of defiance against the authority of a personal god, Buddhists speak of 'sin' when referring to transgressions against the universal moral code." [6]
However, there are five heinous crimes in Buddhism that bring immediate disaster through karmic process. [7] These five crimes are collectively referred to as Anantarika-karma in Theravada Buddhism [7] and pañcānantarya (Pāli) in the Mahayana Sutra Preached by the Buddha on the Total Extinction of the Dharma, [8] The five crimes or sins are: [9]
The doctrine of sin is central to Christianity, since its basic message is about redemption in Christ. [10] Christian hamartiology describes sin as an act of offense against God by despising his persons and Christian biblical law, and by injuring others. [11] In Christian views it is an evil human act, which violates the rational nature of man as well as God's nature and his eternal law. According to the classical definition of St. Augustine of Hippo sin is "a word, deed, or desire in opposition to the eternal law of God." [12] [13] Thus, sin requires redemption, a metaphor alluding to atonement, in which the death of Jesus is the price that is paid to release the faithful from the bondage of sin. [14] In some forms of Christianity, it also requires reparation (see penance).
Among some scholars, sin is understood mostly as a legal infraction or contract violation of non-binding philosophical frameworks and perspectives of Christian ethics, and so salvation tends to be viewed in legal terms. Other Christian scholars understand sin to be fundamentally relational—a loss of love for the Christian God and an elevation of self-love ("concupiscence", in this sense), as was later propounded by Augustine in his debate with the Pelagians. [15] As with the legal definition of sin, this definition also affects the understanding of Christian grace and salvation, which are thus viewed in relational terms. [16]
This condition has been characterized in many ways, ranging from something as insignificant as the tendency toward sin, referred to as a "sin nature", to something as drastic as total depravity, the teaching that humans, apart from God's grace, are incapable of choosing to do good. [17] [18]
The concept of original sin was first alluded to in the 2nd century by Irenaeus, Bishop of Lyon in his controversy with certain dualist Gnostics. [19] Other church fathers such as Augustine also shaped and developed the doctrine, [20] seeing it as based on the New Testament teaching of Paul the Apostle (Romans 5:12–21 and 1 Corinthians 15:21–22) and the Old Testament verse of Psalms 51:5. [21] [22] [23] [24] [25] Tertullian, Cyprian, Ambrose and Ambrosiaster considered that humanity shares in Adam's sin, transmitted by human generation. Augustine's formulation of original sin after 412 CE was popular among Protestant reformers, such as Martin Luther and John Calvin, who equated original sin with concupiscence (or "hurtful desire"), affirming that it persisted even after baptism and completely destroyed freedom to do good. Before 412 CE, Augustine said that free will was weakened but not destroyed by original sin. But after 412 CE this changed to a loss of free will except to sin. [26] Calvinism holds the later Augustinian soteriology view. The Jansenist movement, which the Catholic Church declared to be heretical, also maintained that original sin destroyed freedom of will. [27] Instead the Catholic Church declares that Baptism erases original sin. [28] Methodist theology teaches that original sin is eradicted through entire sanctification. [29]
Sin (khiṭʾ) is an important concept in Islamic ethics. Muslims see sin as anything that goes against the commands of God (Allah), a breach of the laws and norms laid down by religion. [30] Islam teaches that sin is an act and not a state of being. It is believed that God weighs an individual's good deeds against his or her sins on the Day of Judgement and punishes those individuals whose evil deeds outweigh their good deeds. These individuals are thought to be sentenced to an afterlife in the fires of jahannam (Hell).
Islamic terms for sin include dhanb and khaṭīʾa, which are synonymous and refer to intentional sins; khiṭʾ, which means simply a sin; and ithm, which is used for grave sins. [31]
Judaism regards the violation of any of the 613 commandments as a sin. Judaism teaches that sin is a part of life, since there is no perfect man and everyone has an inclination to do evil. Sin has many classifications and degrees, but the principal classification is that of "missing the mark" (cheit in Hebrew). [32] [ better source needed ] Some sins are punishable with death by the court, others with death by heaven, others with lashes, and others without such punishment, but no sins committed with willful intentions go without consequence. Sins committed out of lack of knowledge are not considered sins, since sin cannot be a sin if the one who committed it did not know it was wrong. Unintentional sins are considered less severe sins. [33]
Sins between people are considered much more serious in Judaism than sins between man and God. Yom Kippur, the main day of repentance in Judaism, can atone for sins between man and God, but not for sins between man and his fellow, that is until he has appeased his friend. [34] Eleazar ben Azariah derived [this from the verse]: "From all your sins before God you shall be cleansed" (Book of Leviticus, 16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow. [35] [36]
When the Temple yet stood in Jerusalem, people would offer Korbanot (sacrifices) for their misdeeds. The atoning aspect of korbanot is carefully circumscribed. For the most part, korbanot only expiates unintentional sins, that is, sins committed because a person forgot that this thing was a sin or by mistake. No atonement is needed for violations committed under duress or through lack of knowledge, and for the most part, korbanot cannot atone for a malicious, deliberate sin. In addition, korbanot have no expiating effect unless the person making the offering sincerely repents of his or her actions before making the offering, and makes restitution to any person who was harmed by the violation. [33]
Judaism teaches that all willful sin has consequences. The completely righteous suffer for their sins (by humiliation, poverty, and suffering that God sends them) in this world and receive their reward in the world to come. The in-between (not completely righteous or completely wicked), suffer for and repent their sins after death and thereafter join the righteous. The very evil do not repent even at the gates of hell. Such people prosper in this world to receive their reward for any good deed, but cannot be cleansed by and hence cannot leave gehinnom , because they do not or cannot repent. This world can therefore seem unjust where the righteous suffer, while the wicked prosper. Many great thinkers have contemplated this. [37]
The Shinto concept of sin is inexorably linked to concepts of purity and pollution. Shinto does not have a concept of original sin and instead believes that all human beings are born pure. [38] Sin, also called Tsumi, is anything that makes people impure (i.e. anything that separates them from the kami). [39] However, Shinto does not believe this impurity is the result of human actions, but rather the result of evil spirits or other external factors. [38] [39]
Sin can have a variety of consequences in Japan, including disaster and disease. [38] [39] Therefore, purification rituals, or Harae, are viewed as important not just to the spiritual and physical health of the individual but also to the well-being of the nation. [38]
...affirms the total depravity of human beings and their utter helplessness even to exercise a good will toward God apart from God's supernatural, assisting grace.
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Karma is an ancient Indian concept that refers to an action, work, or deed, and its effect or consequences. In Indian religions, the term more specifically refers to a principle of cause and effect, often descriptively called the principle of karma, wherein individuals' intent and actions (cause) influence their future (effect): Good intent and good deeds contribute to good karma and happier rebirths, while bad intent and bad deeds contribute to bad karma and worse rebirths. In some scriptures, however, there is no link between rebirth and karma. Karma is often misunderstood as fate, destiny, or predetermination.
Salvation is the state of being saved or protected from harm or a dire situation. In religion and theology, salvation generally refers to the deliverance of the soul from sin and its consequences. The academic study of salvation is called soteriology.
Universalism is the philosophical concept and a theological concept within Christianity that some ideas have universal application or applicability.
Yom Kippur is the holiest day of the year in Judaism. It occurs annually on the 10th of Tishrei, corresponding to a date in late September or early October.
Repentance is reviewing one's actions and feeling contrition or regret for past or present wrongdoings, which is accompanied by commitment to and actual actions that show and prove a change for the better.
In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.
Repentance is one element of atoning for sin in Judaism. Judaism recognizes that everybody sins on occasion, but that people can stop or minimize those occasions in the future by repenting for past transgressions. Thus, the primary purpose of repentance in Judaism is ethical self-transformation.
In Judaism, the korban, also spelled qorban or corban, is any of a variety of sacrificial offerings described and commanded in the Torah. The plural form is korbanot, korbanoth, or korbanos.
Substitutionary atonement, also called vicarious atonement, is a central concept within Western Christian theology which asserts that Jesus died for humanity, as claimed by the Western classic and paradigms of atonement in Christianity, which regard Jesus as dying as a substitute for others.
In Christian hamartiology, eternal sin, the unforgivable sin, unpardonable sin, or ultimate sin is the sin which will not be forgiven by God. One eternal or unforgivable sin, also known as the sin unto death, is specified in several passages of the Synoptic Gospels, including Mark 3:28–29, Matthew 12:31–32, and Luke 12:10, as well as other New Testament passages including Hebrews 6:4–6, Hebrews 10:26–31, and 1 John 5:16.
There are a variety of religious views on suicide.
Atonement in Judaism is the process of causing a sin to be forgiven or pardoned. Judaism describes various means of receiving atonement for sin, that is, reconciliation with God and release from punishment. The main method of atonement is via repentance. Other means may be involved in the atonement process, together with repentance.
In Judaism, confession is a step in the process of atonement during which a Jew admits to committing a sin before God. In sins between a Jew and God, the confession must be done without others present. On the other hand, confession of sins done to another person may be done publicly, and in fact Maimonides calls such confession "immensely praiseworthy".
Soteriology is the study of religious doctrines of salvation. Salvation theory occupies a place of special significance in many religions. In the academic field of religious studies, soteriology is understood by scholars as representing a key theme in a number of different religions and is often studied in a comparative context; that is, comparing various ideas about what salvation is and how it is obtained.
Judaism regards the violation of any of the 613 commandments as a sin. Judaism teaches that to sin is a part of life, since there is no perfect human and everyone has an inclination to do evil "from youth", though people are born sinless. Sin has many classifications and degrees.
In Christianity, sin is an immoral act and transgression of divine law. The doctrine of sin is central to the Christian faith, since its basic message is about redemption in Christ.
Divine grace is a theological term present in many religions. It has been defined as the divine influence which operates in humans to regenerate and sanctify, to inspire virtuous impulses, and to impart strength to endure trial and resist temptation; and as an individual virtue or excellence of divine origin.
The concept of sin, in the sense of violating a universal moral code, was unknown in Chinese philosophy and folk religion until around the second century CE, when Buddhism arrived from India and religious Daoism originated. While English lexically differentiates theological sin from legal crime, the Chinese language uses one word zui 罪 meaning "crime; guilt; misconduct; sin; fault; blame."
Atonement, atoning, or making amends is the concept of a person taking action to correct previous wrongdoing on their part, either through direct action to undo the consequences of that act, equivalent action to do good for others, or some other expression of feelings of remorse. Atonement "is closely associated to forgiveness, reconciliation, sorrow, remorse, repentance, reparation, and guilt". It can be seen as a necessary step on a path to redemption. Expiation is the related concept of removing guilt, particularly the undoing of sin or other transgressions in religious contexts.
Religious responses to the problem of evil are concerned with reconciling the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. The problem of evil is acute for monotheistic religions such as Christianity, Islam, and Judaism whose religion is based on such a God. But the question of "why does evil exist?" has also been studied in religions that are non-theistic or polytheistic, such as Buddhism, Hinduism, and Jainism.
