- Mar 28, 2023
- 244
- 95
- 65
- Country
- Sweden
- Gender
- Male
- Faith
- Lutheran
- Marital Status
- Single
Kierkegaard views the lack of sin-consciousness as a form of spiritual stagnation or 'spiritlessness.' When one becomes conscious of sin, it marks an advancement in self-awareness—specifically, the kind of self-awareness that enables genuine subjectivity and opens the possibility for repentance. Luther similarly argues that it is through recognizing our complete sinfulness that we come to understand our inability to achieve righteousness on our own, and thus our need for divine grace and faith. This means that we cannot be our own saviours.
However, contemporary popular religious literature presents a completely different view of sin-consciousness. Many spiritual writers and websites promote messages such as:
This modern view raises questions when compared to Jesus's words in John 16:7-11, which describe the Holy Spirit's role in bringing conviction of sin. If the Holy Spirit's work includes making people aware of their sinfulness, how can sin-consciousness be negative? This presents two practical theological questions: First, how can forgiveness be meaningful without awareness of what needs to be forgiven? Second, what role can repentance play if one maintains a consciousness focused on righteousness rather than recognizing sinfulness?
The apparent contradiction might be resolved by distinguishing between two different concepts: The sin-consciousness that Kierkegaard, Luther, and biblical texts discuss appears to focus on the fundamental human condition of original sin, while modern writers seem to address awareness of specific personal transgressions. Indeed, as Ruth Page observes, an obsessive focus on one's individual sins amounts to what she calls 'inverted egocentricity'—a state that can potentially lead to psychological harm (Ambiguity and the presence of God, 1985, p. 182).
But we cannot have two completely different definitions of sin-consciousness. Pathological preoccupation with one's personal transgressions is better called "sin-fixation." Sin-consciousness ought to mean awareness of our tragic condition as fallen beings.
However, contemporary popular religious literature presents a completely different view of sin-consciousness. Many spiritual writers and websites promote messages such as:
"Sin-consciousness will draw you to succumb to your temptation, whereas righteousness-consciousness gives you the power to overcome every temptation."
"To be sin-conscious is to be sin-centered."
"Righteousness consciousness is the ability to see yourself as righteous and deserving of God's best; sin consciousness is the opposite."
This modern view raises questions when compared to Jesus's words in John 16:7-11, which describe the Holy Spirit's role in bringing conviction of sin. If the Holy Spirit's work includes making people aware of their sinfulness, how can sin-consciousness be negative? This presents two practical theological questions: First, how can forgiveness be meaningful without awareness of what needs to be forgiven? Second, what role can repentance play if one maintains a consciousness focused on righteousness rather than recognizing sinfulness?
The apparent contradiction might be resolved by distinguishing between two different concepts: The sin-consciousness that Kierkegaard, Luther, and biblical texts discuss appears to focus on the fundamental human condition of original sin, while modern writers seem to address awareness of specific personal transgressions. Indeed, as Ruth Page observes, an obsessive focus on one's individual sins amounts to what she calls 'inverted egocentricity'—a state that can potentially lead to psychological harm (Ambiguity and the presence of God, 1985, p. 182).
But we cannot have two completely different definitions of sin-consciousness. Pathological preoccupation with one's personal transgressions is better called "sin-fixation." Sin-consciousness ought to mean awareness of our tragic condition as fallen beings.
