Overcoming Sin Addictions Before Jesus' Return
The concept of overcoming sin and addiction is central to Christian theology, particularly in anticipation of Christ's return. The New Testament emphasizes a transformation of believers, moving from a life dominated by sin to one characterized by righteousness and holiness [8].
The problem of sin is multifaceted, encompassing both original sin inherited from Adam and actual sins committed by individuals [3, 12]. Thomas Aquinas explains that Christ's incarnation was necessary to address both original sin and all subsequent sins, though not all are removed due to human failure to adhere to Christ [3]. He further notes that sacraments are essential for salvation after sin, as they are sensible signs through which humanity is made holy through Christ [4]. The remission of sins, according to Aquinas, involves four elements: the infusion of grace, the free will's movement toward God by faith, the free will's movement away from sin, and the actual remission of sins [6].
Overcoming sin is not merely about forgiveness but also about a renewed life. John Calvin highlights the renewal of believers "into the righteousness of God from which we had fallen" through Christ's blessing [8]. This renewal is described as being "changed into the same image from glory to glory, as by the Spirit of the Lord" [8]. The Apostle Paul's writings, as cited by Calvin, encourage believers to "put ye on the new man, which after God is created in righteousness and true holiness" [8].
The process of overcoming sin involves a turning away from past transgressions. Daniel's prayer in the Old Testament, for instance, includes a confession of sin, aligning with God's promises for repentance and restoration [9]. Even in the Old Testament, figures like Samuel acknowledged the need for pardon for sin [1, 2]. John Gill, commenting on John 5:14, suggests that after being healed, the man Jesus cured likely went to the temple to give thanks, implying a turning from his previous state [7].
While Christ's sacrifice provides purification from guilt, as Charles Hodge explains, this purification is distinct from spiritual renovation, though both are essential aspects of the Christian life [11]. Aquinas also discusses the remission of venial sins, noting that they do not require a fresh infusion of grace but rather an act proceeding from grace, such as detestation of the sin or fervent movement toward God [10]. Mortal sin, however, involves an aversion from God and adherence to a created good, leading to a privation of grace and a debt of everlasting punishment [5].
Sources
- 1 Samuel “Now therefore, please pardon my sin, and turn again with me, that I may worship Yahweh.” -- 1 Samuel 15:25”
- I Samuel “I Samuel 15:25 (LITV) — And now please lift up my sin, and return with me that I may worship Jehovah.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Fitness of the Incarnation, Art. 4: Article: Whether God became incarnate in order to take away actual sin, rather than to take away original sin? I answer that, It is certain that Christ came into this world not only to take away that sin which is handed on originally to posterity, but also in order to take away all sins subsequently added to it; not that all are taken away (and this is from men's fault, inasmuch as they do not adhere to Christ, according to Jn. 3:19: "The light is come into the world, and men loved darkness rather t”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Necessity of the Sacraments, Art. 3: Article: Whether there should have been sacraments after sin, before Christ? I answer that, Sacraments are necessary for man's salvation, in so far as they are sensible signs of invisible things whereby man is made holy. Now after sin no man can be made holy save through Christ, "Whom God hath proposed to be a propitiation, through faith in His blood, to the showing of His justice . . . that He Himself may be just, and the justifier of him who is of the faith of Jesus Christ" (Rm. 3:25,26). Therefo”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Return of Sins Which Have Been Taken Away by Penance, Art. 1: Article: Whether sins once forgiven return through a subsequent sin? I answer that, As stated above (Question [86], Article [4]), mortal sin contains two things, aversion from God and adherence to a created good. Now, in mortal sin, whatever attaches to the aversion, is, considered in itself, common to all mortal sins, since man turns away from God by every mortal sin, so that, in consequence, the stain resulting from the privation of grace, and the debt of everlasting puni”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Effects of Grace, Art. 6: Article: Whether the remission of sins ought to be reckoned amongst the things required for justification? I answer that, There are four things which are accounted to be necessary for the justification of the ungodly, viz. the infusion of grace, the movement of the free-will towards God by faith, the movement of the free-will towards sin, and the remission of sins. The reason for this is that, as stated above (Article [1]), the justification of the ungodly is a movement whereby the soul ”
- John (Baptist/Reformed) “John Gill on John 5:14: Afterward Jesus findeth him in the temple,.... Perhaps on the same day; for as soon as he had been at home, and laid down his bed, it is very likely he went directly to the temple, there to show himself, attend the worship of the place, and return thanks to God for the great mercy bestowed on him: and said unto him, behold thou art made whole; cured of the disease that had attended him so many years; and a wonderful cure it was; well may a "behold" be prefixed; though this is here not only a note of admiration, but of attention, to what he was about to say to him: sin”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord.” Again, “Be renewed in the spirit of your minds” and “put ye on the new man, which after God is created in righteousness and true holiness.” Again, “Put ye on 516 the new man, which is renewed in knowledge after the image of him that created him.” 310 310 2 Cor. 3:18 ; Eph. 4:23, 24 ; Col. 3:10 ; 2 Cor. 4:16 . Accordingly through the blessing of Christ we are renewed by that regeneration into the righteousness of God from which we had falle”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 9:4: my confession--according to God's promises in Lev 26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare Deu 30:1-5; Jer 29:12-14; Jam 4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Psa 102:13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with”
- 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 103: the former, consisting of the blood of irrational animals, nothing but the principle of animal life, could avail to effect external or ceremonial purification, how much more shall the blood of Christ, who was possessed of an eternal spirit, or divine nature, and offered Himself without spot unto God, avail to the purification of the conscience, i.e ., effect the real expiation of sin. The purification spoken of in both members of this comparison, is purification from guilt, and not spiritual renovation. The Old Testament sacrifices were ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 20.--ORIGINAL SIN ALONE IS CONTRACTED BY NATURAL BIRTH.: "Moreover the law entered, that the offence might abound." (8) This addition to original sin men now made of their own wilfulness, not through Adam; but even this is done away and remedied by Christ, because "where sin abounded, grace did much more abound; that as sin hath reigned unto death " (9)--even that sin which men have not derived from Adam, but have added of their own will--"even so might grace reign through righteousness unto eternal life." (9) Them is, however, other righteousness”