Sins of human weakness.

Modern psychology comes to the aid of those indulgent in human sins. How many components operate in a single act, from heredity to climate influences? It seems a man could not even consider what he does. Even Christ in the Gospel is manifested very much from the faithful to sinners, in whom he sees only weakness and not wickedness. Some moral preachers, e.g., even St. John Chrysostom}, occasionally allow themselves to be carried away to direct judgment, which seems inhuman and Pharisaical. The fervor of eloquence partly explains this. But there is another reason. This severity stands out in places where the Fathers wish to emphasize a fundamental Christian truth: man’s free will is the only real cause of sin. It depends on
us, whether or not we want the good, or anything else.

Wrongly, of course, this principle was understood by some ancient sectarians who claimed that a perfect man needs no longer fear any environment or temptation. He is said to be strong enough to resist everything. Indeed, he didn’t want to go as far as any faithful preacher would go. Therefore, they correct their first statement about the strength of the human will, giving it the correct value and measuring it by challenges of the opposite character. They recommend avoiding all temptations as far as possible. For we are frail. For even the angel in heaven and Adam in paradise sinned, how much more have we humans on earth? Therefore, We are to know our weaknesses and not expose ourselves to danger arbitrarily or through carelessness. The point here, moreover, is something similar to the sins of ignorance. Weakness justifies sin, but the reverse is the case, with voluntary sins being the cause of our weakness. It is not possible, therefore, to be wholly excused.

The gravity of venial sins
Morality tries to distinguish well between sin in the proper and complete sense of the word, that is, grave sin and so-called light or venial sins. This distinction is, understandably, of great importance for life. For we could not otherwise live! For none of us can get away with light sins. Those who do not know how to discern rightly here will either fall into laxity and carelessness or scruples and unreasonable anxiety. Morality gives three circumstances, even one sufficient to regard sin as light: 1. Ignorance or want of attention; 2. Lack of free pressure; 3. the slightness of the object, the minor importance of the transgression of the law. Spiritual writers, understandably, do not deny this, what moral science teaches. They assume, however, for the most part, that everyone already knows these distinctions. But they are not concerned that the expression “light” or “venial” sin might lead them to regard it as a trifle, something normal, something to be we don’t have to worry about.
They show, therefore, what a severe obstacle to perfection even small mistakes are, especially if they are entirely voluntary: minor dislikes, lies, selfishness, etc. St. Basil even seems to show more remarkable disregard for God by one who disobeys in a small matter than by one who forgets a grave duty. In this connection, he also speaks of the great pains of Purgatory, which is the punishment for venial sins. It is also pointed out that a grave sin is eventually committed by someone who has not cared for minor sins for a long time.

In the biographies of the saints, we read how bitterly they reproached themselves even for minor offenses, which seem to us to be outwardly
uncommitted. For they experienced their relationship with Christ vividly and personally. We know how sorry we are for even the smallest infidelities regarding a true friend. In this sense, the words heard in the apparition of St. Margaret of Cortona can be understood: “In truth, I tell you that my true friends feel every sin as mortal. For whoever wants to to follow me and to dwell in thought on something that is darkness and h ow it h a s not reached out and against my will, offends me greatly by his abiding… ”
There is scarcely a day when we do not make a mistake through inadvertence, distraction, or a burst of bad temper, i.e., lack of control of mastery. According to the assurances of many mystics, God easily forgives us of these imperfections. He even deliberately deliberately leaves them to make us more humble. But he is said to judge and punish very severely even the little things that are fully conscious and well considered, such as revenge and unkindness towards others, which are prepared beforehand.

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