Mortal Sins

The Seven Deadly Sins by Hieronymus Bosch

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Detail of the above painting: Table of Mortal Sins: Gluttony

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The following two posts/articles answer many questions regarding what constitutes a mortal sin.

1. Boston Catholic Journal: Mortal Sin and Holy Confession: The Antidote to Death

Our excuses are numberless. In fact, they are as numberless as our sins, none of which are now deemed by us (and, for sorrow, by many priests) grievous enough to preclude our receiving the Body and Blood of Jesus Christ in Holy Communion. Most often they are reducible simply to this: "I have not committed any mortal sin".

Indeed.

For Catholics who have never been taught the difference between Mortal and Venial sin — which is to say, the entire last generation of Catholics — we must be clear about the notion of sin, especially the distinction between two kinds of sin, before we can proceed to even understand the necessity, as well as the inestimable value of Holy Confession.

2. Aggie Catholics: What Constitutes Grave Matter - What Makes Mortal Sin "Mortal"?

Q - My question is regarding the distinction between mortal and venial sins. I have read (many times over) the description in the Catechism, specifically sections 1854-1864. I am still unclear about the definition of grave matter. I'm not a murderer, thief or adulterer, so those grave matters are easy to exclude for me. But, how does a decent, law-abiding, generally respectful, person know how to distinguish when a sin has moved from venial to mortal? Section 1858 of the Catechism seems to imply that violation of the Ten Commandments is a mortal sin. But aren't venial sins also violations of the Ten Commandments? Are sins on a continuum where the same act could be defined as mortal or venial depending on how the sin occurs, to whom its directed, etc? Is there a sample list of mortal vs. venial sins that could help clarify this for people?

The first one was shared by Sue Cifelli.

The Curé of Ars - On Envy

Photo by Esther G.

Envy is a sadness which we feel on account of the good that happens to our neighbor.

Envy, my children, follows pride; whoever is envious is proud. See, envy comes to us from Hell; the devils having sinned through pride, sinned also through envy, envying our glory, our happiness. Why do we envy the happiness and the goods of others? Because we are proud; we should like to be the sole possessors of talents, riches, of the esteem and love of all the world! We hate our equals, because they are our equals; our inferiors, from the fear that they may equal us; our superiors, because they are above us. In the same way, my children, that the devil after his fall felt, and still feels, extreme anger at seeing us the heirs of the glory of the good God, so the envious man feels sadness at seeing the spiritual and temporal prosperity of his neighbor.

We walk, my children, in the footsteps of the devil; like him, we are vexed at good, and rejoice at evil. If our neighbor loses anything, if his affairs go wrong, if he is humbled, if he is unfortunate, we are joyful... we triumph! The devil, too, is full of joy and triumph when we fall, when he can make us fall as low as himself. What does he gain by it? Nothing. Shall we be richer, because our neighbor is poorer? Shall we be greater, because he is less? Shall we be happier, because he is more unhappy? O my children! how much we are to be pitied for being like this! St. Cyprian said that other evils had limits, but that envy had none. In fact, my children, the envious man invents all sorts of wickedness; he has recourse to evil speaking, to calumny, to cunning, in order to blacken his neighbor; he repeats what he knows, and what he does not know he invents, he exaggerates....

Through the envy of the devil, death entered into the world; and also through envy we kill our neighbor; by dint of malice, of falsehood, we make him lose his reputation, his place.... Good Christians, my children, do not do so; they envy no one; they love their neighbor; they rejoice at the good that happens to him, and they weep with him if any misfortune comes upon him. How happy should we be if we were good Christians. Ah! my children, let us, then, be good Christians and we shall no more envy the good fortune of our neighbor; we shall never speak evil of him; we shall enjoy a sweet peace; our soul will be calm; we shall find paradise on earth.

Source: Day 29: March 17, 2010

The Curé of Ars - On Pride

I was going to write on the topic of pride.  Instead, I am sharing what St. John Vianney has taught with regard to pride.

Pride is that accursed sin which drove the angels out of paradise, and hurled them into Hell. This sin began with the world. See, my children, we sin by pride in many ways. A person may be proud in his clothes, in his language, in his gestures, even in his manner of walking. Some persons, when they are in the streets, walk along proudly, and seem to say to the people they meet, "Look how tall, how upright I am, how well I walk!" Others, when they have done any good action, are never tired of talking of it; and if they fail in anything, they are miserable because they think people will have a bad opinion of them... others are sorry to be seen with the poor, if they meet with anybody of consequence; they are always seeking the company of the rich... if by chance, they are noticed by the great people of the world, they boast and are vain of it. Others take pride in speaking. If they go to see rich people, they consider what they are going to say, they study fine language; and if they make a mistake of a word, they are very much vexed, because they are afraid of being laughed at. But, my children, with a humble person it is not so... whether he is laughed at or esteemed, or praised, or blamed, whether he is honored or despised, whether people pay attention to him or pass him by, it is all the same to him.

My children, there are again people who give great alms, that they may be well thought of – that will not do. These people will reap no fruit from their good works. On the contrary, their alms will turn into sins. We put pride into everything like salt. We like to see that our good works are known. If our virtues are seen, we are pleased; if our faults are perceived, we are sad. I remark that in a great many people; if one says anything to them, it disturbs them, it annoys them. The saints were not like that – they were vexed if their virtues were known, and pleased that their imperfections should be seen. A proud person thinks everything he does is well done; he wants to domineer over all those who have to do with him; he is always right, he always thinks his own opinion better than that of others. That will not do! A humble and well-taught person, if he is asked his opinion, gives it at once, and then lets others speak. Whether they are right, or whether they are wrong, he says nothing more.

When St. Aloysius Gonzaga was a student, he never sought to excuse himself when he was reproached with anything; he said what he thought, and troubled himself no further about what others might think; if he was wrong, he was wrong; if he was right, he said to himself, "I have certainly been wrong some other time." My children, the saints were so completely dead to themselves, that they cared very little whether others agreed with them. People in the world say, "Oh, the saints were simpletons!" Yes, they were simpletons in worldly things; but in the things of God they were very wise. They understood nothing about worldly matters, to be sure, because they thought them of so little importance, that they paid no attention to them.

Source: Day 15: March 3, 2010