Overcoming Reflexive Sins Like Masturbation And Judgment
Overcoming Reflexive Sins
The struggle against reflexive sins, such as masturbation and judgmental attitudes, is rooted in the Christian understanding of sin and redemption. According to Charles Hodge, humans are held responsible not only for deliberate acts of the will but also for emotional, impulsive acts and the underlying dispositions of the mind [4]. This perspective underscores the complexity of overcoming sins that may arise from habitual or reflexive behaviors.
The biblical narrative provides a foundation for understanding the nature of sin and its remedy. The Psalmist confesses, "My sin is constantly before me" (Psalms 51:3) [1], indicating a persistent awareness of sin. This awareness is crucial for the process of overcoming reflexive sins, as it prompts individuals to seek forgiveness and transformation.
In Christian theology, the concept of self-denial is closely tied to overcoming sinful tendencies. Torrey's Topical Textbook highlights the importance of self-denial in following Christ, citing the necessity of denying ungodliness and worldly lusts (Romans 6:12; Titus 2:12) [2]. This involves a conscious effort to mortify sinful lusts, as encouraged by the Apostle Paul (1 Peter 2:11).
The Catholic tradition, as represented by Thomas Aquinas, emphasizes the role of grace in the remission of venial sins. According to Aquinas, an act proceeding from grace, in detestation of sin, is sufficient for forgiveness [3]. This view is complemented by the Reformed tradition, which also stresses the importance of grace in justification. John Calvin notes that true repentance involves the purification of the heart and the eradication of hidden defilements (James 4:8) [5].
The patristic tradition offers additional insights into the struggle against reflexive sins. Augustine's writings on the subject highlight the importance of recognizing the inherent weakness of human nature due to original sin [6]. This recognition can foster a deeper reliance on God's grace and mercy.
Sources
- Psalms “For I know my transgressions. My sin is constantly before me. -- Psalms 51:3”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Remission of Venial Sin, Art. 3: Article: Whether venial sins are removed by the sprinkling of holy water and the like? I answer that, As stated above (Article [2]), no infusion of fresh grace is required for the forgiveness of a venial sin, but it is enough to have an act proceeding from grace, in detestation of that venial sin, either explicit or at least implicit, as when one is moved fervently to God. Hence, for three reasons, certain things cause the remission of venial sins: first, because they imply the infusion of grace, since”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 28: we examine our own consciousness as to the judgment which we pass upon ourselves, we shall find that we hold ourselves responsible not only for the deliberate acts of the will, that is, for acts of deliberate self-determination, which suppose both knowledge and volition, but also for emotional, impulsive acts, which precede all deliberation; and not only for such impulsive acts, but also for the principles, dispositions, or immanent states of the mind, by which its acts whether impulsive or deliberate, are determined. When a man is convin”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: ye sinners; and purify your hearts, ye double-minded,” ( James 4:8 ). Here, indeed, the accessory is set down first; but the source and principle is afterwards pointed out—viz. that hidden defilements must be wiped away, and an altar erected to God in the very heart. There are, moreover, certain external exercises which we employ in private as remedies to humble us and tame our flesh, and in public, to testify our repentance. These have their origin in that revenge of which Paul speaks ( 2 Cor. 7:2 ), for when the mind is distresse”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 15.--CARNAL GENERATION CONDEMNED ON: ACCOUNT OF ORIGINAL SIN. He sets forth that this absolute weakness, or rather condemnation, of carnal generation is from the transgression of original sin, when, treating of his own sins, he shows, as it were, their causes, and says that "man that is born of a woman hath but a short time to live, and is full of wrath." Of what wrath, but of that in which all are, as the apostle says, "by nature," that is, by origin, "children of wrath,"[7] inasmuch as they are children of the concupiscence of the flesh and of t”