List of Mortal Sins
Mortal and Venial Sin List of Mortal sins
Every Catholic wants to have a clear knowledge of what are the "mortal" and "venial" sins. What are the sins you have to Confess before receiving the Eucharist. What kind of sins do not allow you to receive Communion...
The Catechism of the Catholic Church deals with this issue, but often it is not clear, and the list of mortal sins in pag. 815 of the the Index is obviuosly very incomplete.
For examle, most of the priests say you have to Confess after masturbation, in order to be able to receive the Eucharist; but some priests say you can receive the Eucharist after masturbation, without prior Confession... See Masturbation.
There are dozens of lists of sins in devocionaries, because the faithful need them... but I believe it is an important enough issue to have an official clear list in the Catechism of the Church.
1 John 5:16-17, says:
"If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life. I refer to those whose sin does not lead to death. There is a sin that leads to death [this is the sin which we Catholics call mortal sin]. I am not saying he should pray about that. All wrongdoing is sin, and there is sin that does not lead to death [this is the sin which we Catholics call venial sin]." (NIV)
The Catechism says:
1854 Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture,129 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... It is like a cancer or AIDS, you are spiritually death, you can do nohing about it by yourself, only to go to Confession.
Venial sin allows charity to subsist, even though it offends and wounds it... your siritual organism can get read of it, because you are still spiritually alive.
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:
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."131
The Catholic Cathechism gives in the Subject Index, on page 815, a list of "individual grave sins" which is obviously very icomplete. It does not include the Occult, sorcery, abortion, acts of homosexuality, stealing, lying, adultery...
This is the list, in alphabetical order:
1- Anger, hatred:
2302 By recalling the commandment, "You shall not
kill,"93 our Lord asked for peace of heart and denounced murderous anger
and hatred as immoral.
Anger is a desire for revenge. "To desire vengeance in order to do
evil to someone who should be punished is illicit," but it is praiseworthy to impose
restitution "to correct vices and maintain justice."94 If anger
reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is
gravely against charity; it is a mortal sin. The Lord says, "Everyone who is angry
with his brother shall be liable to judgment."95
2303 Deliberate hatred is contrary to charity. Hatred of the neighbor
is a sin when one deliberately wishes him evil. Hatred of the neighbor is a grave sin when
one deliberately desires him grave harm. "But I say to you, Love your enemies and
pray for those who persecute you, so that you may be sons of your Father who is in
heaven."96
2- Blasphemy:
2148 Blasphemy is directly opposed to the second
commandment. It consists in uttering against God - inwardly or outwardly - words of
hatred, reproach, or defiance; in speaking ill of God; in failing in respect toward him in
one's speech; in misusing God's name. St. James condemns those "who blaspheme that
honorable name [of Jesus] by which you are called."78 The prohibition of
blasphemy extends to language against Christ's Church, the saints, and sacred things. It
is also blasphemous to make use of God's name to cover up criminal practices, to reduce
peoples to servitude, to torture persons or put them to death. The misuse of God's name to
commit a crime can provoke others to repudiate religion.
Blasphemy is contrary to the respect due God and his holy name. It is
in itself a grave sin.79
3- Blasphemy agains the Holy Spirit:
1864 "Therefore I tell you, every sin and blasphemy will be forgiven
men, but the blasphemy against the Spirit will not be forgiven."136 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.137 Such hardness of heart can lead to final impenitence and eternal
loss.
4- Envy:
2539 Envy is a capital sin. It refers to the sadness at
the sight of another's goods and the immoderate desire to acquire them for oneself, even
unjustly. When it wishes grave harm to a neighbor it is a mortal sin:
St. Augustine saw envy as "the diabolical sin."326
"From envy are born hatred, detraction, calumny, joy caused by the misfortune of a
neighbor, and displeasure caused by his prosperity."327
2540 Envy represents a form of sadness and therefore a refusal of
charity; the baptized person should struggle against it by exercising good will. Envy
often comes from pride; the baptized person should train himself to live in humility:
Would you like to see God glorified by you? Then rejoice in your brother's
progress and you will immediately give glory to God. Because his servant could conquer
envy by rejoicing in the merits of others, God will be praised.328
5- Malice:
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.
6- Murder:
2268 The fifth commandment forbids direct and intentional
killing as gravely sinful. The murderer and those who cooperate voluntarily in murder
commit a sin that cries out to heaven for vengeance.68 Infanticide,69
fratricide, parricide, and the murder of a spouse are especially grave crimes by reason of
the natural bonds which they break. Concern for eugenics or public health cannot justify
any murder, even if commanded by public authority.
2269 The fifth commandment forbids doing anything with the intention of
indirectly bringing about a person's death. The moral law prohibits exposing someone to
mortal danger without grave reason, as well as refusing assistance to a person in danger. The acceptance by human society of murderous famines, without efforts to remedy
them, is a scandalous injustice and a grave offense. Those whose usurious and avaricious
dealings lead to the hunger and death of their brethren in the human family indirectly
commit homicide, which is imputable to them.70
Unintentional killing is not morally imputable. But one is not exonerated
from grave offense if, without proportionate reasons, he has acted in a way that brings
about someone's death, even without the intention to do so.
Abortion
2270 Human life must be respected and protected absolutely from the
moment of conception. From the first moment of his existence, a human being must be
recognized as having the rights of a person - among which is the inviolable right of every
innocent being to life.71 Before I formed you in the womb I
knew you, and before you were born I consecrated you.72 ...My frame was not
hidden from you, when I was being made in secret, intricately wrought in the depths of the
earth.73
2271 Since the first century the Church has affirmed the moral evil of every
procured abortion. This teaching has not changed and remains unchangeable. Direct
abortion, that is to say, abortion willed either as an end or a means, is gravely contrary
to the moral law: You shall not kill the embryo by abortion and shall not
cause the newborn to perish.74 God, the Lord of life, has entrusted to
men the noble mission of safeguarding life, and men must carry it out in a manner worthy
of themselves. Life must be protected with the utmost care from the moment of conception:
abortion and infanticide are abominable crimes.75
2272 Formal cooperation in an abortion constitutes a grave offense. The
Church attaches the canonical penalty of excommunication to this crime against human life.
"A person who procures a completed abortion incurs excommunication latae
sententiae,"76 "by the very commission of the offense,"77
and subject to the conditions provided by Canon Law.78 The Church does not
thereby intend to restrict the scope of mercy. Rather, she makes clear the gravity of the
crime committed, the irreparable harm done to the innocent who is put to death, as well as
to the parents and the whole of society.
2273 The inalienable right to life of every innocent human individual
is a constitutive element of a civil society and its legislation: "T
he inalienable rights of the person must be recognized and respected by civil society and
the political authority. These human rights depend neither on single individuals nor on
parents; nor do they represent a concession made by society and the state; they belong to
human nature and are inherent in the person by virtue of the creative act from which the
person took his origin. Among such fundamental rights one should mention in this regard
every human being's right to life and physical integrity from the moment of conception
until death."79
"The moment a positive law deprives a category of human beings of
the protection which civil legislation ought to accord them, the state is denying the
equality of all before the law. When the state does not place its power at the service of
the rights of each citizen, and in particular of the more vulnerable, the very foundations
of a state based on law are undermined. . . . As a consequence of the respect and
protection which must be ensured for the unborn child from the moment of conception, the
law must provide appropriate penal sanctions for every deliberate violation of the child's
rights."80
2274 Since it must be treated from conception as a person, the embryo must be
defended in its integrity, cared for, and healed, as far as possible, like any other human
being.
Prenatal diagnosis is morally licit, "if it respects the
life and integrity of the embryo and the human fetus and is directed toward its safe
guarding or healing as an individual. . . . It is gravely opposed to the moral law when
this is done with the thought of possibly inducing an abortion, depending upon the
results: a diagnosis must not be the equivalent of a death sentence."81
2275 "One must hold as licit procedures carried out on the human
embryo which respect the life and integrity of the embryo and do not involve
disproportionate risks for it, but are directed toward its healing the improvement of its
condition of health, or its individual survival."82
"It is immoral to produce human embryos intended for exploitation
as disposable biological material."83
"Certain attempts to influence chromosomic or genetic inheritance
are not therapeutic but are aimed at producing human beings selected according to sex or
other predetermined qualities. Such manipulations are contrary to the personal dignity of
the human being and his integrity and identity"84 which are unique and
unrepeatable.
Euthanasia
2276 Those whose lives are diminished or weakened deserve special
respect. Sick or handicapped persons should be helped to lead lives as normal as possible.
2277 Whatever its motives and means, direct euthanasia consists in
putting an end to the lives of handicapped, sick, or dying persons. It is morally
unacceptable.
Thus an act or omission which, of itself or by intention,
causes death in order to eliminate suffering constitutes a murder gravely contrary to the
dignity of the human person and to the respect due to the living God, his Creator. The
error of judgment into which one can fall in good faith does not change the nature of this
murderous act, which must always be forbidden and excluded.
2278 Discontinuing medical procedures that are burdensome, dangerous,
extraordinary, or disproportionate to the expected outcome can be legitimate; it is the
refusal of "over-zealous" treatment. Here one does not will to cause death;
one's inability to impede it is merely accepted. The decisions should be made by the
patient if he is competent and able or, if not, by those legally entitled to act for the
patient, whose reasonable will and legitimate interests must always be respected.
2279 Even if death is thought imminent, the ordinary care owed to a
sick person cannot be legitimately interrupted. The use of painkillers to alleviate the
sufferings of the dying, even at the risk of shortening their days, can be morally in
conformity with human dignity if death is not willed as either an end or a means, but only
foreseen and tolerated as inevitable Palliative care is a special form of disinterested
charity. As such it should be encouraged.
Suicide
2280 Everyone is responsible for his life before God who has given it to
him. It is God who remains the sovereign Master of life. We are obliged to accept life
gratefully and preserve it for his honor and the salvation of our souls. We are stewards,
not owners, of the life God has entrusted to us. It is not ours to dispose of.
2281 Suicide contradicts the natural inclination of the human being to
preserve and perpetuate his life. It is gravely contrary to the just love of self. It
likewise offends love of neighbor because it unjustly breaks the ties of solidarity with
family, nation, and other human societies to which we continue to have obligations.
Suicide is contrary to love for the living God.
2282 If suicide is committed with the intention of setting an example,
especially to the young, it also takes on the gravity of scandal. Voluntary co-operation
in suicide is contrary to the moral law.
Grave psychological disturbances, anguish, or grave fear of hardship,
suffering, or torture can diminish the responsibility of the one committing suicide.
2283 We should not despair of the eternal salvation of persons who have
taken their own lives. By ways known to him alone, God can provide the opportunity for
salutary repentance. The Church prays for persons who have taken their own lives.
7- Neglect of Sunday obligation:
2181 The Sunday Eucharist is the foundation and
confirmation of all Christian practice. For this reason the faithful are obliged to
participate in the Eucharist on days of obligation, unless excused for a serious reason
(for example, illness, the care of infants) or dispensed by their own pastor.119
Those who deliberately fail in this obligation commit a grave sin.
8- Sins against Faith:
2087 Our moral life has its source in faith in God who reveals his love to
us. St. Paul speaks of the "obedience of faith"9 as our first
obligation. He shows that "ignorance of God" is the principle and explanation of
all moral deviations.10 Our duty toward God is to believe in him and to bear
witness to him.
2088 The first commandment requires us to nourish and protect our faith
with prudence and vigilance, and to reject everything that is opposed to it. There are
various ways of sinning against faith:
Voluntary doubt about the faith disregards or refuses to hold as true
what God has revealed and the Church proposes for belief. Involuntary doubt refers to
hesitation in believing, difficulty in overcoming objections connected with the faith, or
also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to
spiritual blindness.
2089 Incredulity is the neglect of revealed truth or the willful
refusal to assent to it. "Heresy is the obstinate post-baptismal denial of some truth
which must be believed with divine and catholic faith, or it is likewise an obstinate
doubt concerning the same; apostasy is the total repudiation of the Christian faith;
schism is the refusal of submission to the Roman Pontiff or of communion with the members
of the Church subject to him."11
9- Sins against hope:
2090 When God reveals Himself and calls him, man cannot
fully respond to the divine love by his own powers. He must hope that God will give him
the capacity to love Him in return and to act in conformity with the commandments of
charity. Hope is the confident expectation of divine blessing and the beatific vision of
God; it is also the fear of offending God's love and of incurring punishment.
2091 The first commandment is also concerned with sins against hope,
namely, despair and presumption:
By despair, man ceases to hope for his personal salvation from God, for
help in attaining it or for the forgiveness of his sins. Despair is contrary to God's
goodness, to his justice - for the Lord is faithful to his promises - and to his mercy.
2092 There are two kinds of presumption. Either man presumes upon his
own capacities, (hoping to be able to save himself without help from on high), or he
presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without
conversion and glory without merit).
10- Sins against Love:
2093 Faith in God's love encompasses the call and the
obligation to respond with sincere love to divine charity. The first commandment enjoins
us to love God above everything and all creatures for him and because of him.12
2094 One can sin against God's love in various ways:
- indifference neglects or refuses to reflect on divine charity; it
fails to consider its prevenient goodness and denies its power.
- ingratitude fails or refuses to acknowledge divine charity and to
return him love for love.
- lukewarmness is hesitation or negligence in responding to divine
love; it can imply refusal to give oneself over to the prompting of charity.
- acedia or spiritual sloth goes so far as to refuse the joy that comes
from God and to be repelled by divine goodness.
- hatred of God comes from pride. It is contrary to love of God, whose
goodness it denies, and whom it presumes to curse as the one who forbids sins and inflicts
punishments.
11- Sins that cry to Heaven:
1867 The catechetical tradition also recalls that there
are "sins that cry to heaven": the blood of Abel,139 the sin of the
Sodomites,140 the cry of the people oppressed in Egypt,141 the cry
of the foreigner, the widow, and the orphan,142 injustice to the wage earner.143
Of course, there are dozens of non-official lists of sins. Take a look at mine: Sins