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Mark O’Keefe, in What Are They Saying about Social Sin?, argues that social sin must have its origin in personal sin—that is, in individual choice.21 Having originated in individual choice, however, sin takes on a life of its own, distorting social forms beyond our control.
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.
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.
Recent Catholic social teaching’s treatments of social sin and its proposed remedy, neighbor-love conceived as solidarity, represent genuine advances in this modern Christian tradition.
Conor M. Kelly. Theology Department, Marquette University, Milwaukee, WI. Abstract. Recent work has improved the understanding of social structures in theological discourse, but ambiguity persists with respect to structures of sin.
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
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.”
