Catholic Q&A: Degrees of sin

October 30, 2007 at 13:40

Filed under: Religion — Pistos @ 13:40

(crossposted from simplyexplained.com)

[Are] there degrees or type of sins in the Holy Bible? If so, give [references] please.

The Catholic Church has constantly taught that there is a distinction between mortal and non-mortal sin. 1 John 5:16-17 supports this:

If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray. All wrongdoing is sin, but there is sin that is not deadly.

See also the Catholic Encyclopedia entry on Sin and Catholic Answers’ article on Mortal Sin. The Catechism of the Catholic Church expounds on this issue in Part Three, Section One, Chapter One, Article 8 (CCC 1854-1864), wherein these passages are cited: 1 John 5:16-17; Matthew 12:31; Mark 3:29; Luke 12:10.

1 John 5:16-17
View in: NAB NIV KJV NJB Vulg Greek
16He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him, who sinneth not to death. There is a sin unto death: for that I say not that any man ask.
17All iniquity is sin. And there is a sin unto death.
1 John 5:16-17
View in: NAB NIV KJV NJB Vulg Greek
16He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him, who sinneth not to death. There is a sin unto death: for that I say not that any man ask.
17All iniquity is sin. And there is a sin unto death.
Matthew 12:31
View in: NAB NIV KJV NJB Vulg Greek
31Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven.
Mark 3:29
View in: NAB NIV KJV NJB Vulg Greek
29But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin.
Luke 12:10
View in: NAB NIV KJV NJB Vulg Greek
10And whosoever speaketh a word against the Son of man, it shall be forgiven him: but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven.
CCC 1854-1864
¶1854 Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture, became part of the tradition of the Church. It is corroborated by human experience.
¶1855 Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.

Venial sin allows charity to subsist, even though it offends and wounds it.

¶1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:

When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner's will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.

¶1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent."
¶1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: "Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother." The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.
¶1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God's law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin.
¶1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.
¶1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.
¶1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
¶1863 Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul's progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not break the covenant with God. With God's grace it is humanly reparable. "Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness."

While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call "light": if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.

¶1864 "Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven." There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.
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Ruby’s grenade operator

October 3, 2007 at 13:56

Filed under: Computing — Pistos @ 13:56

Some time ago, I started calling Ruby’s unary * operator the “grenade operator”. After all, the glyph looks like an explosion, and the metaphorical operation is the taking of a container packed with stuff and blasting the container open so that the contents are strewn about, ready for more direct use. People seem to get a tickle out of the term when use it in IRC, and I have been coaxed into submitting to the urge to make a blog post about it, in order to concretize my claim to its coinage. So here’s the blog post.

You can apparently do a number of nifty things with the grenade operator. Here are the two that I tend to do most often.

Converting an array to a syntactic list

There’s probably some more appropriate and correct terminology for this operation, but I like to think of it as taking the elements of an array, and turning them into a list, as though that list were “typed out”, as it were, into your code. For example:

def tell_family_story( father, mother, child )
  puts "#{father} married #{mother} and "
  puts "they loved each other so much that "
  puts "#{child} was born."
end
family = [ "John", "Marsha", "Jack" ]
tell_family_story( *family )
John married Marsha and
they loved each other so much that
Jack was born.

Methods with a variable number of parameters

Sometimes you want to craft a method that can have a different number of parameters from call to call. You would then use the grenade operator to collect many method parameters into a single array, like so:

def list_favourites(
  format_str, *data
)
  format_str.scan( /\w/ ) do |fmt|
    per = data.shift
    fav = data.shift
    case fmt
      when 'l'
        puts "#{per} likes #{fav.downcase}"
      when 'u'
        puts "#{per} likes #{fav.upcase}"
      else
        puts "#{per} likes #{fav}"
    end
  end
end
 
list_favourites(
  "nlu",
  "John", "Fishing",
  "Marsha", "Shopping",
  "Jack", "Grenades"
)
John likes Fishing
Marsha likes shopping
Jack likes GRENADES

Other uses

There are other feats of wizardry that some coders perform with the grenade operator, such as some assignment acrobatics, as described in the Pickaxe Book:

a = [1, 2, 3, 4]
b,  c = a
# b == 1,  c == 2
b, *c = a
# b == 1,  c == [2, 3, 4]
b,  c = 99,  a
# b == 99, c == [1, 2, 3, 4]
b, *c = 99,  a
# b == 99, c == [[1, 2, 3, 4]]
b,  c = 99, *a
# b == 99, c == 1
b, *c = 99, *a
# b == 99, c == [1, 2, 3, 4]
 
b, (c,*d), e = 1,[2,3,4],5
# b == 1, c == 2, d == [3, 4], e == 5

Final notes

You might get confused as to which side of the operand you should toss the grenade operator toward. Just keep in mind that if it were on the right side, it would be the binary * operator, and Ruby would expect something on the other side of the operator. Therefore, always throw to the left.

Have fun with your new explosives, but also note that, no matter how you interpret the first example, I am by no means suggesting that you hurl grenades at families trapped in boxes.

1 John 5:16-17
View in: NAB NIV KJV NJB Vulg Greek
16He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him, who sinneth not to death. There is a sin unto death: for that I say not that any man ask.
17All iniquity is sin. And there is a sin unto death.
1 John 5:16-17
View in: NAB NIV KJV NJB Vulg Greek
16He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him, who sinneth not to death. There is a sin unto death: for that I say not that any man ask.
17All iniquity is sin. And there is a sin unto death.
Matthew 12:31
View in: NAB NIV KJV NJB Vulg Greek
31Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven.
Mark 3:29
View in: NAB NIV KJV NJB Vulg Greek
29But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin.
Luke 12:10
View in: NAB NIV KJV NJB Vulg Greek
10And whosoever speaketh a word against the Son of man, it shall be forgiven him: but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven.
CCC 1854-1864
¶1854 Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture, became part of the tradition of the Church. It is corroborated by human experience.
¶1855 Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.

Venial sin allows charity to subsist, even though it offends and wounds it.

¶1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:

When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner's will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.

¶1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent."
¶1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: "Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother." The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.
¶1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God's law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin.
¶1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.
¶1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.
¶1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
¶1863 Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul's progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not break the covenant with God. With God's grace it is humanly reparable. "Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness."

While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call "light": if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.

¶1864 "Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven." There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.
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