Predictive Programming

The global cult know their future plans well before they plan on executing them, but for these plans to come to fruition, the masses have to be willing to accept them (even at a subconscious level). Predictive programming (usually through the TV and media) primes us into accepting particular ideas and plans, by subconsciously (and consciously) acquainting us with them, before they take place in the real world.

Ever wondered why advances in tech aways seem to make it to the public domain with a disproportionate level of surprise or resistance. These new technologies have already been subconsciously programmed into us through movies, which always seem to have an uncanny ability to ‘predict’ new advances, long before they are rolled out in the real world. A lot of the futuristic tech that we see on the screen already exists at the time of making the film, but is intentionally hidden from the public. Notice how holographic form of communication was featured in the original Star Wars trilogy (released way back in 1977). If this eventually becomes a standard part of our communication, it will no doubt already feel familiar upon its release in to the public domain.

The roll out of advanced tech is crucial to the end-game agenda to usher the global population into an AI-driven technological SMART grid, where the biological human is at the complete mercy of technology at the hands of the global cult. In order to reach this goal, the masses have to accept and welcome each new level of technological development (no matter how invasive), believing it to be for their benefit. The incremental release of ‘upgraded’ smartphones epitomize this process. With each update, consumers are eager to reap the so-called benefits, not realizing that these conveniences come at a great cost, namely by ushering them further into a fully surveilled and controlled digitized world, where natural processes are replaced by ‘the machine’.

Whilst we believe the iPhone 12 to be the most ‘up to date’ model, I can assure you that the technology for many generations ahead already exists, but is intentionally withheld from the public. The upgraded tech has to be released in a timely fashion. In other words, it has to be rolled out incrementally in order to allow the public to slowly but surely acclimatize. Imagine jumping from the old school Nokia phones to an iPhone 12, without the intermediary steps. This would be far too big a leap (and would cost corporate giants like Apple and Samsung lot of profit). To those who pay attention, the next moves from the globalists become obvious.

I’m sure most of you will have some level of understanding of this concept by now, but nonetheless, I would like to provide some added clarity. Through predictive programming, we are intentionally exposed to the future plans of the elite puppeteers of humanity. I have outlined the reasons for this below:

1.) To familiarize us with their future plans The global cult knows their future plans well before they plan on executing them, but for these plans to be most effectively rolled out, it is easier if the masses are already familiarized with them (even at a subconscious level). Predictive programming exposes us to elements of the game plan in advance, thereby limiting the element of surprise, intrigue, or resistance upon their eventual implementation. By paying close enough attention to what we are shown, we can gain a valuable foresight into the future plans of the globalists.

2.) To achieve our consent Without our collective acquiescence, the globalists’ aim for total human enslavement would simply not work, especially as we outnumber them to an overwhelmingly large degree. But if the masses knew the true intentions of those seeking to dominate us, they would never willingly consent. Through predictive programming (in film and media for example), we are acquainted with a particular future, which is normalized through repetition (thereby minimizing resistance). We are conditioned into subconsciously accepting certain nefarious ideas and plans, by mistakenly believing them to be harmless or even beneficial. We are essentially tricked into building our own prison, whilst thinking we are free. We are also manipulated into giving our acceptance through subconscious ‘suggestion’.

3.) To attempt to absolve karmic debt Some believe that the globalists willingly expose elements of their agenda in an attempt to absolve themselves of negative karmic debt, through gaining our free-will approval (albeit manipulated and often unconscious). Considering that the global cult is extremely well versed in esotericism and metaphysics, they most certainly have a comprehensive understanding of the inherent universal laws of nature (inc. ’cause and effect’) and thereby seek to work around these laws (believing themselves be above them). This could well be the reason that they delegate their dirty work to others, believing that these order-followers will reap the karmic debt in their stead.

4.) To manipulate us into building our own prison As human beings, we are endowed with the ability to create our reality, through our thoughts, beliefs, and actions. What we think, we become. Social engineers are aware of our innate power and so they manipulate us into building our own prison, through collective subconscious manipulation. Predictive programming both consciously and subconsciously exposes us to future potentials. The more emotional energy, thought-form, and belief we feed these future potentials (even if subconscious), the more likely they are to manifest, especially when this is done collectively. As a human species, we co-create our reality, largely through the collective unconscious (which is intentionally and nefariously shaped by these mind control programs).

5.) To propagate fear Not only is fear the greatest currency of control, but the more that we feed this energy into a potential future scenario, the more power we give it to manifest. Predictive programming often exposes us to dystopian future potentials, which inevitably induce fear either consciously or subconsciously (Black Mirror is a prime example of this). This fear then feeds the reality creation mechanism, giving these unwritten future timelines more probability of manifesting. This is why we should never accept anything as fated, especially any scenario that we don’t want to become a part of our reality. If enough of us do this, we can end up playing our part in a collective self-fulling prophecy, whereby our shared fears now become a reality, through our co-creative efforts.

6.) To subliminally influence our behavior Various forms of media are laced with subliminal symbols/messages, which are hidden from our conscious awareness, but absorbed unconsciously. This makes them almost impossible to detect. They are designed to shape our thoughts, feelings, perceptions, and behaviors, without us knowing. Subliminal mind control is essentially a form of hypnosis, which can prime us into accepting (and ultimately creating) a predictively programmed future of the cults choosing, through the phenomenon of ‘suggestion’.

7.) To mock us The dark occultists pulling the strings of humanity view us as nothing other than endlessly propagating worthless life-forms, who deserve to be governed. They believe themselves to be so far superior to the human race that they get a kick out of mocking us. This is one of the reasons they intentionally hide things in plain sight. Their plans are laid out for us right in the open, yet we remain none the wiser. Our blindness essentially reaffirms their self-proclaimed dominance. Occult symbols, sigils, and numbers are also everywhere or us to see, but we simply overlook them or misinterpret their real meaning.

Nag Hammadi Scriptures and the Dead Sea Scrolls in A Modern World

The Nag Hammadi scriptures were hidden away by sagacious monks who knew that the majority of the people at the time after Christ’s resurrection could not understanding the depths of these teachings and pearls of wisdom. These wise men knew that, like swine, the ignorant masses of the time would only trample “The Hymn of the Pearl”, and texts like it, under their cloven feet, and then they would turn and rend to pieces the few wise ones who actually understood these scriptures.

So, it took two thousand years of human development and education by the Holy Spirit before humanity was psychologically and spiritually mature enough to receive the wisdom of this spiritual treasure. That is why they have been revealed to us now, in these latter days.

This is why the Holy Spirit has revealed the Dead Sea Scrolls, the Nag Hammadi and other scriptures to humanity at this time. We are about to graduate from the school of ordinary history, to put away the baby’s milk of canonical scripture and to eat the spiritual meat of texts like the Gospel of Thomas and the Gospel of Philip and the Gospel of Mary Magdalene: scriptures brimming with the sagacity and sensemaking that now need so desperately in order to understand ourselves as the second coming of Christ.

These tremendous works of light and wisdom are like the college textbooks that we humans – the grown-up children of God, created in God’s image and likeness – will now be able to use after having imbibed the necessary instruction of the New Testament and other works of remedial and preparatory spirituality.

It’s time to grow up, Christian folks!
We are the Messiah we have been waiting for!

Few Understand Spiritual Truth

Some people who don’t understand or who will disagree with this post is because of the theology or philosophy of God that they were taught in the church.

People have been told that God is a man that lives in the sky who has a long white beard, wearing a long white robe who has omnipotent powers, such as the Q character that’s shown on Star Trek.

This description of God is absolutely false & was created by the mere
imaginations of men, who painted these images on the walls of churches, such as the Vatican for example. God is not a man. God is energy itself, which is what everything in existence ( including humans ) is composed of at the molecular level.

This is the meaning of the verse in the biblical Book of Genesis where it states that man was made in God’s image. In other words, man is composed of energy itself, which is God.

As we all know, energy has a positive & negative charge. This is the symbolic meaning of good & evil, Ying & Yang, or the higher & lower self found in Buddhist & Egyptian metaphysical philosophy, which are polar opposites of each other, just as the positive & negative charge of energy.

This is further demonstrated in the biblical Book of Isaiah, chapter 45, verse 7 where it states:

“I form the light & create the darkness, I make peace & CREATE EVIL. I THE LORD DO ALL THESE THINGS.”

People must understand that the Bible is a book that has taken cosmic laws & principles, & anthropomorphized them, thus, giving them human characteristics & emotions. These things were never meant to be understood from a literal point of view, but from a symbolic point of view. The goal of the practitioner is to realize & understand these opposing forces that are within the self, & to bring these forces into equilibrium with each other, thus, reaching the state of balance, nirvana or spiritual awareness.

The realization of this truth begins with the study of nature itself, which with the untrained eye of the novice, will be perceived as good & bad, thus, feeling the need to eliminate bad completely from the equation, not understanding that the “bad” is the negative charge of energy, which is a force that is completely necessary along with the positive force of energy for existence to exist. The removal of any one of these forces will remove existence itself. For example, imagine what would happen, if possible, if one were able to permanently remove the proton or neutron from the nucleus of all molecules in existence. Existence itself would cease to exist

The Buddha in a Modern World

If we look at our life, very simply, in a straightforward way, we see that it is marked with frustration and pain. This is because we attempt to secure our relationship with the “world out there”, by solidifying our experiences in some concrete way.

The problem is that the “world out there” is constantly changing, everything is impermanent and it is impossible to make a permanent relationship with anything, at all.

If we examine the notion of impermanence closely and honestly, we see that it is all-pervading, everything is marked by impermanence. We might posit an eternal consciousness principle, or higher self, but if we examine our consciousness closely we see that it is made up of temporary mental processes and events. We see that our “higher self” is speculative at best and imaginary to begin with. We have invented the idea to secure ourselves, to cement our relationship, once again. Because of this we feel uneasy and anxious, even at the best of times. It is only when we completely abandon clinging that we feel any relief from our queasiness. These three things: pain, impermanence and egolessness are known as the three marks of existence.

The first sermon that the Buddha preached after his enlightenment was about the four noble truths. The first noble truth is that life is frustrating and painful. In fact, if we are honest with ourselves, there are times when it is downright miserable. Things may be fine with us, at the moment, but, if we look around, we see other people in the most appalling condition, children starving, terrorism, hatred, wars, intolerance, people being tortured and we get a sort of queasy feeling whenever we think about the world situation in even the most casual way. We, ourselves, will some day grow old, get sick and eventually die. No matter how we try to avoid it, some day we are going to die. Even though we try to avoid thinking about it, there are constant reminders that it is true.

The second noble truth is that suffering has a cause. We suffer because we are constantly struggling to survive. We are constantly trying to prove our existence. We may be extremely humble and self-deprecating, but even that is an attempt to define ourselves. We are defined by our humility. The harder we struggle to establish ourselves and our relationships, the more painful our experience becomes.

The third noble truth is that the cause of suffering can be ended. Our struggle to survive, our effort to prove ourselves and solidify our relationships is unnecessary. We, and the world, can get along quite comfortably without all our unnecessary posturing. We could just be a simple, direct and straight-forward person. We could form a simple relationship with our world, our coffee, spouse and friend. We do this by abandoning our expectations about how we think things should be.

This is the fourth noble truth: the way, or path to end the cause of suffering. The central theme of this way is meditation. Meditation, here, means the practice of mindfulness/awareness, shamata/vipashyana in Sanskrit. We practice being mindful of all the things that we use to torture ourselves with. We become mindful by abandoning our expectations about the way we think things should be and, out of our mindfulness, we begin to develop awareness about the way things really are. We begin to develop the insight that things are really quite simple, that we can handle ourselves, and our relationships, very well as soon as we stop being so manipulative and complex.

The Buddhist doctrine of egolessness seems to be a bit confusing to westerners. I think this is because there is some confusion as to what is meant by ego. Ego, in the Buddhist sense, is quite different from the Freudian ego. The Buddhist ego is a collection of mental events classified into five categories, called skandhas, loosely translated as bundles, or heaps.

If we were to borrow a western expression, we could say that “in the beginning” things were going along quite well. At some point, however, there was a loss of confidence in the way things were going. There was a kind of primordial panic which produced confusion about what was happening. Rather than acknowledging this loss of confidence, there was an identification with the panic and confusion. Ego began to form. This is known as the first skandha, the skandha of form.

After the identification with confusion, ego begins to explore how it feels about the formation of this experience. If we like the experience, we try to draw it in. If we dislike it, we try to push it away, or destroy it. If we feel neutral about it, we just ignore it. The way we feel about the experience is called the skandha of form; what we try to do about it is known as the skandha of impulse/perception.

The next stage is to try to identify, or label the experience. If we can put it into a category, we can manipulate it better. Then we would have a whole bag of tricks to use on it. This is the skandha of concept.

The final step in the birth of ego, is called the skandha of consciousness. Ego begins to churn thoughts and emotions around and around. This makes ego feel solid and real. The churning around and around is called samsara — literally, to whirl about. The way ego feels about its situation (skandha of feeling) determines which of the six realms of existence it creates for itself.

If ego decides it likes the situation, it begins to churn up all sorts of ways to possess it. A craving to consume the situation arises and we long to satisfy that craving. Once we do, a ghost of that craving carries over and we look around for something else to consume. We get into the habitual pattern of becoming consumer oriented. Perhaps we order a piece of software for our computer. We play with it for awhile, until the novelty wears out, and then we look around for the next piece of software that has the magic glow of not being possessed yet. Soon we haven’t even got the shrink wrap off the current package when we start looking for the next one. Owning the software and using it doesn’t seem to be as important as wanting it, looking forward to its arrival. This is known as the hungry ghost realm where we have made an occupation out of craving. We can never find satisfaction, it is like drinking salt water to quench our thirst.

Another realm is the animal realm, or having the mind like that of an animal. Here we find security by making certain that everything is totally predictable. We only buy blue chip stock, never take a chance and never look at new possibilities. The thought of new possibilities frightens us and we look with scorn at anyone who suggests anything innovative. This realm is characterised by ignorance. We put on blinders and only look straight ahead, never to the right or left.

The hell realm is characterised by acute aggression. We build a wall of anger between ourselves and our experience. Everything irritates us, even the most innocuous, and innocent statement drives us mad with anger. The heat of our anger is reflected back on us and sends us into a frenzy to escape from our torture, which in turn causes us to fight even harder and get even angrier. The whole thing builds on itself until we don’t even know if we’re fighting with someone else or ourselves. We are so busy fighting that we can’t find an alternative to fighting; the possibility of alternative never even occurs to us.

These are the three lower realms. One of the three higher realms is called the jealous god realm. This pattern of existence is characterised by acute paranoia. We are always concerned with “making it”. Everything is seen from a competitive point of view. We are always trying to score points, and trying to prevent others from scoring on us. If someone achieves something special we become determined to out do them. We never trust anyone; we “know” they’re trying to slip one past us. If someone tries to help us, we try to figure out their angle. If someone doesn’t try to help us, they are being uncooperative, and we make a note to ourselves that we will get even later. “Don’t get mad, get even,” that’s our motto.

At some point we might hear about spirituality. We might hear about the possibility of meditation techniques, imported from some eastern religion, or mystical western one, that will make our minds peaceful and absorb us into a universal harmony. We begin to meditate and perform certain rituals and we find ourselves absorbed into infinite space and blissful states of existence. Everything sparkles with love and light; we become godlike beings. We become proud of our godlike powers of meditative absorption. We might even dwell in the realm of infinite space where thoughts seldom arise to bother us. We ignore everything that doesn’t confirm our godhood. We have manufactured the god realm, the highest of the six realms of existence. The problem is, that we have manufactured it. We begin to relax and no longer feel the need to maintain our exalted state. Eventually a small sliver of doubt occurs. Have we really made it? At first we are able to smooth over the question, but eventually the doubt begins to occur more and more frequently and soon we begin to struggle to regain our supreme confidence. As soon as we begin to struggle, we fall back into the lower realms and begin the whole process over and over; from god realm to jealous god realm to animal realm to hungry ghost realm to hell realm. At some point we begin to wonder if there isn’t some sort of alternative to our habitual way of dealing with the world. This is the human realm.

The human realm is the only one in which liberation from the six states of existence is possible. The human realm is characterised by doubt and inquisitiveness and the longing for something better. We are not as absorbed by the all consuming preoccupations of the other states of being. We begin to wonder whether it is possible to relate to the world as simple, dignified human beings.

The path to liberation from these miserable states of being, as taught by the Buddha, has eight points and is known as the eightfold path. The first point is called right view — the right way to view the world. Wrong view occurs when we impose our expectations onto things; expectations about how we hope things will be, or about how we are afraid things might be. Right view occurs when we see things simply, as they are. It is an open and accommodating attitude. We abandon hope and fear and take joy in a simple straight-forward approach to life.

The second point of the path is called right intention. It proceeds from right view. If we are able to abandon our expectations, our hopes and fears, we no longer need to be manipulative. We don’t have to try to con situations into our preconceived notions of how they should be. We work with what is. Our intentions are pure.

The third aspect of the path is right speech. Once our intentions are pure, we no longer have to be embarrassed about our speech. Since we aren’t trying to manipulate people, we don’t have to be hesitant about what we say, nor do we need to try bluff our way through a conversation with any sort of phoney confidence. We say what needs to be said, very simply in a genuine way.

The fourth point on the path, right discipline, involves a kind of renunciation. We need to give up our tendency to complicate issues. We practice simplicity. We have a simple straight-forward relationship with our dinner, our job, our house and our family. We give up all the unnecessary and frivolous complications that we usually try to cloud our relationships with.

Right livelihood is the fifth step on the path. It is only natural and right that we should earn our living. Often, many of us don’t particularly enjoy our jobs. We can’t wait to get home from work and begrudge the amount of time that our job takes away from our enjoyment of the good life. Perhaps, we might wish we had a more glamorous job. We don’t feel that our job in a factory or office is in keeping with the image we want to project. The truth is, that we should be glad of our job, whatever it is. We should form a simple relationship with it. We need to perform it properly, with attention to detail.

The sixth aspect of the path is right effort. Wrong effort is struggle. We often approach a spiritual discipline as though we need to conquer our evil side and promote our good side. We are locked in combat with ourselves and try to obliterate the tiniest negative tendency. Right effort doesn’t involve struggle at all. When we see things as they are, we can work with them, gently and without any kind of aggression whatsoever.

Right mindfulness, the seventh step, involves precision and clarity. We are mindful of the tiniest details of our experience. We are mindful of the way we talk, the way we perform our jobs, our posture, our attitude toward our friends and family, every detail.

Right concentration, or absorption is the eighth point of the path. Usually we are absorbed in absentmindedness. Our minds are completely captivated by all sorts of entertainment and speculations. Right absorption means that we are completely absorbed in nowness, in things as they are. This can only happen if we have some sort of discipline, such as sitting meditation. We might even say that without the discipline of sitting meditation, we can’t walk the eightfold path at all. Sitting meditation cuts through our absentmindedness. It provides a space or gap in our preoccupation with ourselves.

Most people have heard of nirvana. It has become equated with a sort of eastern version of heaven. Actually, nirvana simply means cessation. It is the cessation of passion, aggression and ignorance; the cessation of the struggle to prove our existence to the world, to survive. We don’t have to struggle to survive after all. We have already survived. We survive now; the struggle was just an extra complication that we added to our lives because we had lost our confidence in the way things are. We no longer need to manipulate things as they are into things as we would like them to be.

Being Catholic in A Sinful World


In the Catholic tradition, sin is described as a stain or contagion, an interior disposition of selfishness, a disordered heart, a misguided will, an external act that violates a law or rule, a rejection of God, a power or force of evil, and a kind of social disorder. Yet the Catechism offers a clear overview of the most salient distinctions in contemporary sin-talk.

This section of the Catechism builds on an earlier section dedicated to The Fall and the Reality of Sin (385-421). There one finds an extended treatment of the doctrine of original sin, which is called the “reverse side” of the Good News of Jesus Christ (389).  The doctrine of original sin is rooted in an interpretation of the Genesis creation narratives at the beginning of the Bible. While God created out of love and self-gift, the state of grace for the first human creatures is broken by their disobedience and abuse of freedom (397-8). This first sin, which could be called a personal sin of the first parents, then becomes “original sin,” which is “a sin with which we are all born afflicted,” (403) and is thus not to be collapsed with personal sin for contemporary Christians. “Original sin is called ‘sin’ only in an analogical sense: it is a sin ‘contracted’ and not ‘committed’—a state and not an act” (404). As a result of the fall, human nature is wounded and the state of original justice is broken. While original sin does not have the character of personal fault (405), the Church teaches that no one is free from the effects of the fall. Indeed, the Compendium of the Social Doctrine of the Church reasserts this claim in relation to the reality of social divisions today: “At the root of personal and social divisions, which in differing degrees offend the value and dignity of the human person, there is a wound which is present in man’s inmost self” (116). The doctrine of original sin, or the acceptance of the claim that the human person is wounded by sin, does not negate the Church’s teaching regarding the dignity of the human person. These ideas can coexist: human beings are created in the image and likeness of God and human beings are wounded by sin. In Church teachings, the universality of sin leads to the claim of the universality of salvation. All are sinners in need of God’s grace. And God’s grace is available to all.

Keeping in mind this background, the Catechism’s treatment of the category of Sin under Part Three: Life in Christ begins in a similar position by affirming that the Gospel (“Good News”) proclaims the revelation of Jesus Christ as God’s mercy to sinners (1846). One of the overwhelming messages of Jesus’ earthly ministry was the availability of God’s grace and the forgiveness available for human sins. But one important first step towards reception of forgiveness is the honest acknowledgement of one’s sins. The Catechism quotes 1 John, in which the metaphor of light and darkness conveys the absence or presence of sin:

“God is light and in him there is no darkness at all. If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us” (1 Jn 1:5b-10).

Sin has profound effects on our relationship to God, self, and others in the human community. Sin is first of all an “offense against God,” for it involves a rejection of God’s love for us (1850). But sin is also a failure of authentic self-love, though this failure is more often characterized in the tradition as pride, self-exaltation, or disobedience (1850). Additionally, sin ruptures human relationships and threatens the common good. When describing different kinds of sins, the Catechism notes that there are different kinds of classifications of sins in the tradition:

 “Sins can be distinguished according to their objects, as can every human act; or according to the virtues they oppose, by excess or defect; or according to the commandments they violate. They can also be classed according to whether they concern God, neighbor, or oneself; they can be divided into spiritual and carnal sins, or again as sins in thought, word, deed, or omission” (1853).

Thus, sin can include interior dispositions or external acts; sins can also include the failure to act. While this might seem confusing, one of the important things to note in this treatment of sin is that sin involves the use of human freedom and a rejection of God’s will. But some sins are more serious than others. The Catechism explains that some sins, called “mortal” sins, are more grave than so-called “venial” sins—although no sins should be taken lightly.

Mortal sin involves a “grave violation of God’s law” and turns the person away from God. For a sin to be mortal, three conditions must be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent” (1857).  Thus mortal sin is when one freely chooses to do something one knows to be gravely wrong; as a result, one ruptures one’s relationship with God. Mortal sin “causes exclusion from Christ’s kingdom” if one does not repent (1861).

Venial sin is a sin that is not mortal sin; that is, it involves less serious matter, or the lack of full knowledge or the lack of complete consent (1862). Venial sin harms the person’s relationship with God, but “it does not break the covenant with God” (1863).

The Catechism’s treatment of sin ends with a section on The Proliferation of Sin (1865-1869), which describes how habits of sin become vices (for the flip side of vices, see “virtues”).  For this reason, even venial sins that do not completely rupture our relationship with God are not to be taken lightly. The task of discipleship involves honest admissions of our failures to love God, self, and others. And yet the Catechism acknowledges that while “sin is a personal act” (1868), these personal acts “give rise to social situations and institutions that are contrary to the divine goodness” (1869). The proliferation of personal sins thus leads to “structures of sin.” But these structures of sin are rooted in personal sin. The Compendium of the Social Doctrine of the Church affirms this way of thinking:

“The mystery of sin is composed of a twofold wound, which the sinner opens in his own side and in the relationship with his neighbor. That is why we can speak of personal and social sin. Every sin is personal under a certain aspect; under another, every sin is social, insofar as and because it also has social consequences. In its true sense, sin is always an act of the person, because it is the free act of an individual person and not properly speaking of a group or community. … It is not, however, legitimate or acceptable to understand social sin in a way that, more or less consciously, leads to a weakening or the virtual cancellation of the personal component by admitting only social guilt and responsibility. At the bottom of every situation of sin there is always the individual who sins” (117).

At stake here is the insistence that the root of sin involves personal freedom; thus, in order to be sin, social sin must involve the choice to participate in structures that cause harm or that frustrate the common good.  To the extent that the Catechism describes sin as a personal act, sin-talk in the Christian tradition is aligned with responsibility in the moral life. We are even responsible for the sins of others “when we cooperate in them by participating directly and voluntarily in them; by ordering, advising, praising, or approving them; by not disclosing or not hindering them when we have an obligation to do so; and by protecting evil-doers” (1868).

Sin is admittedly a thorny and confusing category in moral theology, for it involves the interpretation of Scripture, reflection on human experiences, explicit connection to central doctrines of the faith (like “salvation through Christ”), the sacraments, and personal prayer, among other aspects of the moral life. Theological discourse on sin has blossomed in recent decades as many seek to more fully articulate what this important category reveals about God and about the human condition. One area of ongoing investigation involves engagement with knowledge from the natural sciences in order to better understand the origin of the universe and what this might disclose for Christian beliefs about creation and sin. Other areas of concern include the problem of suffering—especially the dehumanizing suffering of the poor all over the world—in relation to traditional notions of personal sin. Some scholars have begun to ask whether sin is a gendered experience (i.e. do men “sin” differently than women?) while others wonder how to best talk about individual complicity in complex social evils (like globalization, consumerism, or threats to environmental sustainability). Some wonder about how to talk about ecclesial dimensions of sin in the wake of the sexual abuse crisis. Some moral theologians emphasize the problem of moral blindness—our failure to recognize sinfulness; while others argue that the tradition has overemphasized the sinful nature of the human person and what is needed is a correction that today confirms the essential goodness of the human person as created by a loving God. Interdisciplinary studies (for example, connecting theology to psychology, sociology, and/or pastoral studies) and comparative approaches (analyzing “sin-talk” in other religious traditions or cultures) have widened the discourse considerably as well.