Cultivating Awareness Of Sinfulness And Grace

Cultivating an awareness of sinfulness and grace involves recognizing humanity's moral failings and God's unmerited favor, a dynamic central to Christian theology. The concept of conscience, an inborn sense of right and wrong, plays a crucial role in this awareness, though it has been perverted by the Fall ^[3]. Paul, for instance, strove to maintain "an unoffending conscience, towards God and men, continually" ^[1].

The Bible consistently teaches the "exceeding sinfulness of sin" ^[10]. Sin is understood not merely as a transgression of rules but as a contempt for God himself, despising his precepts and promises ^[5]. This deep-seated sinfulness affects all aspects of human character, extending beyond conscious acts of will to a level "lower than consciousness itself" ^[8]. The Apostle Paul instructs believers to deny "ungodliness and worldly lusts" and to live "soberly, righteously, and godly in this present world" ^[2]. This instruction highlights the ongoing struggle against sin and the call to a transformed life.

The recognition of sinfulness naturally leads to the need for grace. Grace is understood as God's unmerited favor, essential for the remission of guilt and the justification of the ungodly ^[7]. Thomas Aquinas explains that sin offends God, and remission occurs when the offender is at peace with the offended, a peace rooted in God's love ^[7]. This divine love, or grace, is necessary for the pardon of mortal sin, which cannot be achieved without repentance ^[9].

The Protestant Reformation brought a renewed emphasis on grace, particularly the doctrine of justification by faith. The Augsburg Confession, a foundational Lutheran text, states that "consciences were plagued with the doctrine of works" and that there was a great need to "renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation" ^[12]. This highlights a historical shift where the focus moved from attempting to merit grace through monastic life or other works to receiving it through faith ^[12].

Reformed theologians like John Calvin emphasize the concept of effectual perseverance, where those born of God do not commit sin because "his seed remaineth in him" (1 John 3:9) ^[4]. This perspective suggests that God's grace is not merely offered but actively works in believers, directing their hearts ^[6]. Charles Hodge further elaborates that the Holy Spirit enables believers to discern "the exceeding sinfulness of sin," their own guilt and helplessness, and the glory of God's redemptive economy ^[10]. This spiritual enlightenment allows the soul to be raised above worldly concerns, fostering a more heavenly character ^[10].

Cultivating awareness of sinfulness and grace is an ongoing process for believers. It involves not only recognizing one's own moral failings but also actively growing in grace ^[11]. This growth is not passive; it involves using spiritual gifts and allowing internal grace to develop gradually, much like a seed ^[11]. The objective is to achieve a "conscience void of offence," a state to be diligently sought and cultivated ^[3]. This continuous pursuit of a clear conscience, coupled with a deep understanding of God's transformative grace, shapes the believer's walk.

Sources

Acts “Acts 24:16 (Rotherham) — herein, even I, myself, am studying to have, an unoffending conscience, towards God and men, continually.”
Titus “instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; -- Titus 2:12”
Easton's Bible Dictionary “Easton's Bible Dictionary: Conscience — That faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is spoken of as "defiled" (Titus 1:15), and "seared" (1 Tim. 4:2). A "conscience void of offence" is to be sought and cultivated (Acts 24:16; Rom. 9:1; 2 Cor. 1:12; 1 Tim. 1:5, 19; 1 Pet. 3:21).”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 39: above, that they follow with undeviating affection. “Whosoever is born of God does not commit sin; for his seed remaineth in him” ( I John 3:9 ). That intermediate movement which the sophists imagine, a movement which every one is free to obey or to reject, is obviously excluded by the doctrine of effectual perseverance. 169 169 The French is, “Nous voyons que ce mouvement sans vertu, lequel imaginent les sophistes, est exclus; J’entend ce qu’ils disent, qu Dieu offre seulement sa grace, a telle condition que chacun la refuse ou ac”
Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 14:2: Here are, 1. Grace and sin in their true colours. Grace reigning is a reverence of God, and gives honour to him who is infinitely great and high, and to whom all honour is due, than which what is more becoming or should be more pleasing to the rational creature? Sin reigning is no less than a contempt of God. In this, more than in any thing, sin appears exceedingly sinful, that it despises God, whom angels adore. Those that despise God's precepts, and will not be ruled by them, his promises, and will not accept of them, despise God himself and all his attributes”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 41: the others have been voluntary agents in acting, if the Lord Jesus had not directed their hearts? 9. Some, who would be thought more acute, endeavour to evade all these passages, by the quibble, that there is nothing to hinder us from contributing our part, while God, at the same time, supplies our deficiencies. They, moreover, adduce passages from the Prophets, in which the work of our conversion seems to be shared between God and ourselves; “Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hos”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Effects of Grace, Art. 2: Article: Whether the infusion of grace is required for the remission of guilt, i.e. for the justification of the ungodly? I answer that, by sinning a man offends God as stated above (Question [71], Article [5]). Now an offense is remitted to anyone, only when the soul of the offender is at peace with the offended. Hence sin is remitted to us, when God is at peace with us, and this peace consists in the love whereby God loves us. Now God's love, considered on the part of the Divine act, i”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 28: sense of those words, but also to that which lies lower than consciousness. As the greater part of our knowledge is treasured up where consciousness does not reach, so the greater part of what constitutes our character as good or evil, is lower not only than the will but even than consciousness itself. It is not only however by direct assertion that this doctrine is taught in the Bible. It is constantly assumed, and is involved in some of the most important doctrines of the word of God. It is taken for granted in what is taught of the mor”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Effect of Penance, As Regards the Pardon of Mortal Sin, Art. 2: Article: Whether sin can be pardoned without Penance? I answer that, It is impossible for a mortal actual sin to be pardoned without penance, if we speak of penance as a virtue. For, as sin is an offense against God, He pardons sin in the same way as he pardons an offense committed against Him. Now an offense is directly opposed to grace, since one man is said to be offended with another, because he excludes him from his grace. Now, as stated in the FS, Question [110], Ar”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 32: the opened eye of the believer is able to discern. The Spirit enables him to see the glory of God as revealed in his works and in his word; the holiness 230 and spirituality of the law; the exceeding sinfulness of sin; his own guilt, pollution, and helplessness; the length and breadth, the height and depth of the economy of redemption; and the reality glory, and infinite importance of the things unseen and eternal. The soul is thus raised above the world. It lives in a higher sphere. It becomes more and more heavenly in its character and ”
2 Peter (Baptist/Reformed) “John Gill on 2 Peter 3:18: But grow in grace,.... In the gifts of grace, which, under a divine blessing, may be increased by using them: gifts neglected decrease, but stirred up and used, are improved and increase. And though men are to be thankful for their gifts, and be contented with them, yet they may lawfully desire more, and in the use of means seek an increase of them, which may be a means of preserving themselves, and others, from the error of the wicked. Moreover, by "grace" may be meant internal grace. The work of grace is gradual; it is like a grain of mustard seed, or like seed cas”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 19 Heretofore consciences were plagued with the doctrine of works,: 19 Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel. 20 Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. 21 Some also devised other works whereby to merit grace and make satisfaction for sins. 22 Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation b”

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