Sense of Sin

Assorted editorials regarding political or social issues periodically employ the phrase "soft on crime," typically as an accusation. It indicates a reluctance or aversion to enacting and enforcing legal consequences for illegal activities.

Considering that personal and public security are recognized as priorities for many citizens, people generally favor a reasonable application of law to aid in curbing adverse activities and their associated repercussions.

As one observes the various debates, disputes, and discordance that are occurring within the modern Church, one cannot help but wonder if contemporary Christianity is contending with its own issues of appearing "soft on sin." Among believers, any number of controversial topics are challenging expectations and assumptions perceived by some as traditional, conservative, or even obsolete.

There are those who, based on their interpretation of Scripture and impression of the Spirit, question the characterization of sin, casting doubt upon what they may construe as institutional intransigence, conformist customs, or imperfect understanding.

Such individuals or groups will often maintain that the Church should "evolve" — that is, adopt a certain flexibility in defining what is acceptable. They would assert that as much as the history of society progresses, so too should the Church's positions, sensitivities, and wisdom on certain matters progress.

They may invoke what they regard as a Biblical (or at least "Christian") admonition to eschew "judging" others. These allegedly enlightened polemists may even insist that the Bible does not in fact identify various tendencies or behaviors as sinful, or that Jesus's apparent affirmation of so-called "sinners" implies a certain minimization, accommodation, or even outright endorsement of such acts.

Such remonstration and skepticism are not entirely unique to twenty-first century sensibility. During the early days of the formation of the Church, the various apostles faced similarly capricious and questionable attitudes about honoring God through conduct or stances.

For instance, the apostle Paul addresses the congregation in Corinth with a strong degree of disturbance and disapproval upon learning of their rather indifferent reaction to a specific persistence of immoral behavior in their midst (1 Corinthians 5:9-13).

He assures them that any judgment to be exercised should be directed specifically to those claiming to be members of the Body but reveling in sin.

Paul expands his rebuke to emphasize that various kinds of conduct are not becoming of believers, and not only fail to honor God but also impede one's ability to fully benefit from the blessings of God's will and purpose for our lives. As he puts it, those who indulge so cavalierly in such acts "will not inherit the kingdom of God." (1 Corinthians 6:9-11).

To those who would continue to contend that Jesus himself exhibits much more tolerance in this regard, it is useful to review the Gospel record. One of the most referenced depictions of Jesus confronting sin in the New Testament is the interaction between Pharisees and a woman "caught in the act of adultery" (John 8:3-11).

This scenario is often suggested as a kind of model to us for how Jesus dealt with the matter of sin. It should be noted that Jesus is never critical of the Pharisees' attempt to denounce sin, nor does he negate their identification of the sin itself. Nothing about Jesus's response implies that the misdeed in question should be considered acceptable or legitimate in any way. Neither does Jesus advocate anything approaching legalism. What Jesus foils is the Pharisees' single-minded focus on reprobation of others and vaunting of themselves — that is, their own hypocrisy.

After quite effectively establishing the transgressive condition of both parties, Jesus assures the woman in question that atonement and forgiveness are at hand for any and everyone. Accordingly, there is clearly an expectation surrounding the impact of embracing this salvation. From everything we observe in Scripture, submission to the arrangement of redemption entails repentance. Jesus's parting statement to the woman

encapsulates this: "neither do I condemn you" followed by "go and sin no more." One imagines that the woman was indeed moved to contrition and reform.

Sin represents our rebellious inclinations and lack of trust in our Creator. While some envision God as a vindictive despot who somehow finds amusement or delight in punishing those who do wrong, the Bible informs us that God is much more complex and dimensional. God garners no pleasure in anyone having to endure the destructive fallout inflicted by sin.

In an episode of "Star Trek: The Next Generation," a nefarious connoisseur of rare objects and entities named Fajo abducts the android Data, Chief Operations Officer aboard the 24th-century starship Enterprise. Fajo demands that Data submit to becoming part of Fajo's collection of unique specimens. Of course, Data resists, and Fajo resorts to threatening the life of an innocent woman who serves him unless Data complies. Data continues to seek escape, and Fajo ultimately murders the woman in retaliation. Data, while being an android with presumably strict programming, appears to experience an internal struggle of logic equivalent to moral dilemma: to what extent should he, Data, as an individual, intervene in Fajo’s perpetration of suffering on others?

The crew of the Enterprise manages to rescue Data and apprehend Fajo, and Data later confronts Fajo in the brig.

FAJO: Oh, have you come to see me repent? Is this your final satisfaction? Want to see me beg for mercy? You're not going to get any of that from me.

DATA: I expected nothing.

FAJO: Our roles are reversed, aren't they, Data? You're the collector now. Me, I'm in a cage.

DATA: So it seems.

FAJO: Just don't count me out too quickly. I had you in my collection once. I can have you there again.

DATA: Unlikely, sir. Your collection has been confiscated. All of your stolen possessions are being returned to their rightful owners. You have lost everything you value.

FAJO: It must give you great pleasure.

DATA: No, sir, it does not. I do not feel pleasure. I am only an android.

Despite what some might imagine or believe, God, like Data, does not derive any satisfaction from witnessing people suffer the consequences of their sin. But unlike the android, God does experience emotion and is disappointed and saddened by our insistence on defying his good intentions for us and straying onto the wrong path (Genesis 6:5-6, Ecclesiastes 7:29, Isaiah 63:10, Jeremiah 8:6, Psalm 53:1-3, John 8:34, etc.).

God is grieved by sin. It is so offensive and severe of an affront to his holiness that the only possible indemnification is death. Our expiation against that debt was fulfilled by Jesus himself. This is the redemption we experience through God's grace. And as the apostle Paul implores, grace is intended to provide the means to overcome sin, not to abide or aggrandize sin and thereby undermine grace itself (Romans 6). The mission of the Church is to extend and espouse this grace while affirming the cost by which it was achieved — the cost incurred by sin, paid by Jesus.