Sin

In a religious context, sin is a transgression against divine law.[1]

Each culture has its own interpretation of what it means to commit a
sin. While sins are generally actions, any thought, word, or act
considered immoral, selfish, shameful, harmful, or alienating might be
termed "sinful".[2]

Contents
Etymology
Bahá'í Hieronymus Bosch's The Seven
Deadly Sins and the Four Last
Buddhism Things
Christianity
Hamartiology
Original sin
Islam
Judaism
Shinto
See also
Notes and references
Further reading
External links

Etymology
The word derives from "Old English syn(n), for original *sunjō. The stem may be related to that of Latin 'sons,
sont-is' (guilty). In Old English there are examples of the original general sense, ‘offence, wrong-doing,
misdeed'".[2]

Bahá'í

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 the 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

Buddhism
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 which 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, Anantarika-kamma in Theravada Buddhism is a heinous crime, which through karmic process
brings immediate disaster.[7] In Mahayana Buddhism these five crimes are referred to as pañcānantarya (Pāli),
and are mentioned in The Sutra Preached by the Buddha on the Total Extinction of the Dharma,[8] The five
crimes or sins are:[9]

1. Injuring a Buddha
2. Killing an Arhat
3. Creating schism in the society of Sangha
4. Matricide
5. Patricide

Christianity

Hamartiology

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]

Among some scholars, sin is understood mostly as 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.[14] 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.[15]
Original sin

This condition has been characterized in many ways, ranging from

something as insignificant as a slight deficiency, or a tendency toward
sin yet without collective guilt, referred to as a "sin nature", to
something as drastic as total depravity or automatic guilt of all humans
through collective guilt.[16]
A Sistine Chapel fresco depicts the
The concept of original sin was first alluded to in the 2nd century by expulsion of Adam and Eve for
Irenaeus, Bishop of Lyon in his controversy with certain dualist transgressing God's command not to
Gnostics. [17] Other church fathers such as Augustine also shaped and eat the fruit of the Tree of the
developed the doctrine, [18] seeing it as based on the New Testament knowledge of good and evil.
teaching of Paul the Apostle (Romans 5:12–21 and 1 Corinthians
15:21-22) and the Old Testament verse of Psalms
51:5.[19][20][21][22][23] 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.[24] Modern Augustinian Calvinism holds
this later view. The Jansenist movement, which the Catholic Church declared to be heretical, also maintained
that original sin destroyed freedom of will.[25] Instead the Catholic Church declares that Baptism erases
original sin.[26]

Islam
Sin 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.[27] 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 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.[28]

Judaism
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 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).[29] 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 a sin cannot be a sin if the one who committed it did not know it
was wrong. Unintentional sins are considered less severe sins.[30]

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.[31] 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.[32][33]

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 expiate 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.[30]

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.[34]

Shinto
The Shinto concept of sin is inexorably linked to concepts of purity and pollution. Shinto does not have a
concept of original sin, instead believing that all human beings are born pure.[35] Sin, also called Tsumi, is
anything that makes people impure (i.e. anything that separates them from the kami).[36] However, Shinto does
not believe this impurity is the result of human actions, but rather the result of evil spirits or other external
factors.[35][36]

Sin can have a variety of consequences in Japan, including disaster and disease.[35][36] Because of this,
purification rituals, or Harae, are viewed as important not just to the spiritual and physical health of the
individual, but to the well-being of the nation.[35]

See also
Actual sin
Devil
Ethics in religion
Haram
Internal sin
Karma
Morality
Religious law
Sin offering
Taboo
Wickedness

Notes and references

1. "sin" (https://en.oxforddictionaries.com/definition/sin). Oxford University Press. Retrieved
28 August 2017.
 2. "sin" (http://oed.com/view/Entry/180030?isAdvanced=false&result=1&rskey=9Bb3P3&). Oxford
English Dictionary. Retrieved 16 September 2013.
3. Warner, Brad (2003). Hardcore Zen: Punk Rock, Monster Movies & the Truth About Reality.
Wisdom Publications. p. 144. ISBN 0-86171-380-X.
4. Warner, Brad (2010). Sex, Sin, and Zen: A Buddhist Exploration of Sex from Celibacy to
Polyamory and Everything in Between. New World Library. p. 72. ISBN 978-1-57731-910-8.
5. "Buddhism: Major Differences" (http://www.buddhanet.net/e-learning/snapshot01.htm). Buddha
Dharma Education Association. Retrieved 13 May 2013.
6. von Fürer-Haimendorf, Christoph (1974). "The Sense of Sin in Cross-Cultural Perspective".
Man. New Series 9.4: 539–556.
7. Gananath Obeyesekere (1990), The Work of Culture: Symbolic Transformation in
Psychoanalysis and Anthropology (https://books.google.com/books?id=-nLv_IiMTA4C&pg=PA
305&lpg=PA305), University of Chicago, ISBN 978-0-226-61599-8
8. Hodous, Lewis; Soothill, William Edward (1995). A Dictionary of Chinese Buddhist Terms: With
Sanskrit and English Equivalents and a Sanskrit-Pali Index (https://books.google.com/books?id
=3lHag-M0quUC&pg=PA128). Routledge. p. 128. ISBN 978-0700703555.
9. Rām Garg, Gaṅgā (1992). Encyclopaedia of the Hindu World. Concept Publishing Company.
p. 433. ISBN 9788170223757.
10. Rahner, p. 1588
11. Sabourin, p. 696
12. Contra Faustum Manichaeum, 22,27; PL 42,418; cf. Thomas Aquinas, STh I–II q71 a6.
13. Mc Guinness, p. 241
14. On Grace and Free Will (see Nicene and Post-Nicene Fathers, trans. P.Holmes, vol. 5; 30–31
[14–15]).
15. For a historical review of this understanding, see R.N.Frost, "Sin and Grace", in Paul L.
Metzger, Trinitarian Soundings, T&T Clark, 2005.
16. Brodd, Jeffrey (2003). World Religions. Winona, MN: Saint Mary's Press. ISBN 978-0-88489-
725-5.
17. "In the person of the first Adam we offend God, disobeying His precept" (Haeres., V, xvi, 3).
18. Patte, Daniel. The Cambridge Dictionary of Christianity. Ed. Daniel Patte. New York:
Cambridge University Press, 2010, 892
19. Peter Nathan. "The Original View of Original Sin" (http://www.vision.org/visionmedia/article.asp
x?id=227). Vision.org. Retrieved 24 January 2017.
20. "Original Sin Explained and Defended: Reply to an Assemblies of God Pastor" (http://www.phil
vaz.com/apologetics/num54.htm). Philvaz.com. Retrieved 24 January 2017.
21. Preamble and Articles of Faith (http://nazarene.org/ministries/administration/visitorcenter/article
s/) Archived (https://web.archive.org/web/20131020030856/http://nazarene.org/ministries/admi
nistration/visitorcenter/articles/) 20 October 2013 at the Wayback Machine - V. Sin, Original and
Personal - Church of the Nazarene. Retrieved 13 October 2013.
22. Are Babies Born with Sin? (http://www.topicalbiblestudies.com/original-sin.php) Archived (http
s://web.archive.org/web/20131021173528/http://www.topicalbiblestudies.com/original-sin.php)
21 October 2013 at the Wayback Machine - Topical Bible Studies. Retrieved 13 October 2013.
23. Original Sin (http://www.catholicnewsagency.com/resources/apologetics/salvation/original-sin/)
- Psalm 51:5 - Catholic News Agency. Retrieved 13 October 2013.
24. Wilson, Kenneth (2018). Augustine's Conversion from Traditional Free Choice to "Non-free
Free Will": A Comprehensive Methodology. Tübingen: Mohr Siebeck. pp. 16–18, 157–187.
ISBN 9783161557538.
25. "CATHOLIC ENCYCLOPEDIA: Jansenius and Jansenism" (http://www.newadvent.org/cathen/
08285a.htm). Newadvent.org. 1 October 1910. Retrieved 24 January 2017.
26. Catholic Church. "The Seven Sacraments of the Church." (https://www.vatican.va/archive/ccc_
css/archive/catechism/p2s2c1a1.htm) Catechism of the Catholic Church. LA Santa Sede. 19
November 2019.
27. "Oxford Islamic Studies Online" (http://www.oxfordislamicstudies.com/article/opr/t125/e2211).
Sin. Oxford University Press.
28. Wensinck, A. J. (2012). "K̲ h̲ aṭīʾa". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel;
W.P. Heinrichs (eds.). Encyclopaedia of Islam (2nd ed.). Brill. doi:10.1163/2214-
871X_ei1_SIM_4141 (https://doi.org/10.1163%2F2214-871X_ei1_SIM_4141).
29. Silver, Jonathan, host. "Podcast: David Bashevkin on Sin and Failure in Jewish Thought." (http
s://tikvahfund.org/library/podcast-david-bashevkin-on-sin-and-failure-in-jewish-thought/) The
Tikvah Podcast, The Tikvah Fund, 3 Oct. 2019.
30. https://www.jewishvirtuallibrary.org/jsource/Judaism/qorbanot.html
31. Mishnah, Yoma,8:9
32. Simon and Schuster, 1986, Nine Questions People Ask About Judaism, New York: Touchstone
book.
33. http://thetorah.com/historical-uniqueness-and-centrality-of-yom-kippur/
34. "Reward and Punishment" (https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_001
7_0_16693.html). Jewish Virtual Library. Retrieved 1 March 2015.
｜
35. "Shinto Concept of Sin (Tsumi) and Impurity (Kegare) TSURUGAOKA HACHIMANGU" (htt
p://www.tsurugaoka-hachimangu.jp/shinto_is/shinto_concept.html). www.tsurugaoka-
hachimangu.jp. Retrieved 23 September 2020.
36. "BBC - Religions - Shinto: Purity in Shinto" (https://www.bbc.co.uk/religion/religions/shinto/beli
efs/purity.shtml). www.bbc.co.uk. Retrieved 23 September 2020.

Further reading
Fredriksen, Paula. Sin: The Early History of an Idea. Princeton: Princeton University Press,
2012. ISBN 978-0-691-12890-0.
Granoff; P E ; Shinohara, Koichi; eds. (2012), Sins and Sinners: Perspectives from Asian
Religions (https://books.google.com/books?id=fBJozjfU1YAC&lpg=PA147&dq=Kensh%C5%8
Dkai&pg=PA147#v=onepage&q=Kensh%C5%8Dkai&f=false). Brill. ISBN 9004229469.
Hein, David. "Regrets Only: A Theology of Remorse." The Anglican 33, no. 4 (October 2004):
5–6.
Lewis, C.S. "Miserable Offenders": an Interpretation of [sinfulness and] Prayer Book Language
[about it], in series, The Advent Papers. Cincinnati, Ohio: Forward Movement Publications,
[196-].
Pieper, Josef. The Concept of Sin. Edward T. Oakes SJ (translation from German). South Bend,
Indiana: St. Augustine's Press, 2001. ISBN 1-890318-08-6
Schumacher, Meinolf. Sündenschmutz und Herzensreinheit: Studien zur Metaphorik der Sünde
in lateinischer und deutscher Literatur des Mittelalters (https://pub.uni-bielefeld.de/download/18
60038/2914809). Munich: Fink, 1996. ISBN 3-7705-3127-2

External links
The Different Kinds of Sins (Catholic) (https://www.vatican.va/archive/ENG0015/__P6B.HTM)
"Sin" (https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Sin).
Encyclopædia Britannica (11th ed.). 1911.

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