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Catholic social teaching has long affirmed the existence of sinful social structures but without describing them or how they operate. This article reviews magisterial teaching on sinful social structures and turns to critical realist sociology for an analysis of structures as having causal influence through the free choices of persons within them.
I begin by clarifying the relevance of impurities to the biblical cataloguing of sins. I then present four extensional problems for the Moral Consensus on sin, based on the biblical catalogue of sins: (1) moral over-demandingness, (2) agential unfairness, (3) moral repugnance, and (4) moral atrocity.
thus formed the social context in which Paul formulated his theology of the power of sin.6 Yet from Augustine onwards,7 Paul’s sin language has been studied at a theological and doctrinal level, in isolation from that social context. This study will explore the role played by the power of sin
Many are asking serious questions about religious faith in secular societies, the origin and function of democratic polities, worldwide economic chal-lenges, the shift of Christianity’s center of gravity to the global south, and anxieties related to bold and even violent assertions of theologi-cally determined political ideas.
This abstract provides a concise summary of the background and significance of examining Christian political thought. It highlights the historical influence of Christianity on political thought and governance systems, the ethical foundations derived.
SOCIAL SIN. Sin “contaminates” social life. It contaminates social relations and wider circles of society: social situations, public policies, social structures (institutions), social systems. Although social structures do not “sin” in the same sense as persons do, they are nonetheless “sinful.”
In a nutshell, one's concept of the holiness of God is directly connected to and governed by his understanding of the exceeding sinfulness of sin. The aim of this doctrinal study is to allow the student to clearly see both the purity of the one and the perversion of the other.
