In the description of the "first sin," the rupture with Yahweh simultaneously breaks the bond of friendship that had united the human family. Thus the subsequent pages of Genesis show us the man and the woman as it were pointing an accusing finger at each other.(70) Later we have the brother hating his brother and finally taking his life.(71)
According to the Babel story, the result of sin is the shattering of the human family, already begun with the first sin and now reaching its most extreme form on the social level.
No one wishing to investigate the mystery of sin can ignore this link between cause and effect. As a rupture with God, sin is an act of disobedience by a creature who rejects, at least implicitly, the very one from whom he came and who sustains him in life. It is therefore a suicidal act. Since by sinning man refuses to submit to God, his internal balance is also destroyed and it is precisely within himself that contradictions and conflicts arise. Wounded in this way, man almost inevitably causes damage to the fabric of his relationship with others and with the created world. This is an objective law and an objective reality, verified in so many ways in the human psyche and in the spiritual life as well as in society, where it is easy to see the signs and effects of internal disorder.
The mystery of sin is composed of this twofold wound which the sinner opens in himself and in his relationship with his neighbor. Therefore one can speak of personal and social sin: From one point of view, every sin is personal; from another point of view, every sin is social insofar as and because it also has social repercussions.
Personal Sin and Social Sin
16. Sin, in the proper sense, is always a personal act, since it is an act of freedom on the part of an individual person and not properly of a group or community. This individual may be conditioned, incited and influenced by numerous and powerful external factors. He may also be subjected to tendencies, defects and habits linked with his personal condition. In not a few cases such external and internal factors may attenuate, to a greater or lesser degree, the person's freedom and therefore his responsibility and guilt. But it is a truth of faith, also confirmed by our experience and reason, that the human person is free. This truth cannot be disregarded in order to place the blame for individuals' sins on external factors such as structures, systems or other people. Above all, this would be to deny the person's dignity and freedom, which are manifested-even though in a negative and disastrous way-also in this responsibility for sin committed. Hence there is nothing so personal and untransferable in each individual as merit for virtue or responsibility for sin.
As a personal act, sin has its first and most important consequences in the sinner himself: that is, in his relationship with God, who is the very foundation of human life; and also in his spirit, weakening his will and clouding his intellect.
At this point we must ask what was being referred to by those who during the preparation of the synod and in the course of its actual work frequently spoke of social sin.
The expression and the underlying concept in fact have various meanings.
To speak of social sin means in the first place to recognize that, by virtue of human solidarity which is as mysterious and intangible as it is real and concrete, each individual's sin in some way affects others. This is the other aspect of that solidarity which on the religious level is developed in the profound and magnificent mystery of the communion of saints, thanks to which it has been possible to say that "every soul that rises above itself, raises up the world." To this law of ascent there unfortunately corresponds the law of descent. Consequently one can speak of a communion of sin, whereby a soul that lowers itself through sin drags down with itself the church and, in some way, the whole world. In other words, there is no sin, not even the most intimate and secret one, the most strictly individual one, that exclusively concerns the person committing it. With greater or lesser violence, with greater or lesser harm, every sin has repercussions on the entire ecclesial body and the whole human family. According to this first meaning of the term, every sin can undoubtedly be considered as social sin.
Some sins, however, by their very matter constitute a direct attack on one's neighbor and more exactly, in the language of the Gospel, against one's brother or sister. They are an offense against God because they are offenses against one's neighbor. These sins are usually called social sins, and this is the second meaning of the term. In this sense social sin is sin against love of neighbor, and in the law of Christ it is all the more serious in that it involves the Second Commandment, which is "like unto the first."(72) Likewise, the term social applies to every sin against justice in interpersonal relationships, committed either by the individual against the community or by the community against the individual. Also social is every sin against the rights of the human person, beginning with the right to nd including the life of the unborn or against a person's physical integrity. Likewise social is every sin against others' freedom, especially against the supreme freedom to believe in God and adore him; social is every sin against the dignity and honor of one's neighbor. Also social is every sin against the common good and its exigencies in relation to the whole broad spectrum of the rights and duties of citizens. The term social can be applied to sins of commission or omission-on the part of political, economic or trade union leaders, who though in a position to do so, do not work diligently and wisely for the improvement and transformation of society according to the requirements and potential of the given historic moment; as also on the part of workers who through absenteeism or non-cooperation fail to ensure that their industries can continue to advance the well-being of the workers themselves, of their families and of the whole of society.
The third meaning of social sin refers to the relationships between the various human communities. These relationships are not always in accordance with the plan of God, who intends that there be justice in the world and freedom and peace between individuals, groups and peoples. Thus the class struggle, whoever the person who leads it or on occasion seeks to give it a theoretical justification, is a social evil. Likewise obstinate confrontation between blocs of nations, between one nation and another, between different groups within the same nation all this too is a social evil. In both cases one may ask whether moral responsibility for these evils, and therefore sin, can be attributed to any person in particular. Now it has to be admitted that realities and situations such as those described, when they become generalized and reach vast proportions as social phenomena, almost always become anonymous, just as their causes are complex and not always identifiable. Hence if one speaks of social sin here, the expression obviously has an analogical meaning. However, to speak even analogically of social sins must not cause us to underestimate the responsibility of the individuals involved. It is meant to be an appeal to the consciences of all, so that each may shoulder his or her responsibility seriously and courageously in order to change those disastrous conditions and intolerable situations.
Having said this in the clearest and most unequivocal way, one must add at once that there is one meaning sometimes given to social sin that is not legitimate or acceptable even though it is very common in certain quarters today.(74) This usage contrasts social sin and personal sin, not without ambiguity, in a way that leads more or less unconsciously to the watering down and almost the abolition of personal sin, with the recognition only of social gilt and responsibilities. According to this usage, which can readily be seen to derive from non-Christian ideologies and systems-which have possibly been discarded today by the very people who formerly officially upheld them-practically every sin is a social sin, in the sense that blame for it is to be placed not so much on the moral conscience of an individual, but rather on some vague entity or anonymous collectivity such as the situation, the system, society, structures or institutions.
Whenever the church speaks of situations of sin or when the condemns as social sins certain situations or the collective behavior of certain social groups, big or small, or even of whole nations and blocs of nations, she knows and she proclaims that such cases of social sin are the result of the accumulation and concentration of many personal sins. It is a case of the very personal sins of those who cause or support evil or who exploit it; of those who are in a position to avoid, eliminate or at least limit certain social evils but who fail to do so out of laziness, fear or the conspiracy of silence, through secret complicity or indifference; of those who take refuge in the supposed impossibility of changing the world and also of those who sidestep the effort and sacrifice required, producing specious reasons of higher order. The real responsibility, then, lies with individuals.
A situation-or likewise an institution, a structure, society itself-is not in itself the subject of moral acts. Hence a situation cannot in itself be good or bad.
At the heart of every situation of sin are always to be found sinful people. So true is this that even when such a situation can be changed in its structural and institutional aspects by the force of law or-as unfortunately more often happens by the law of force, the change in fact proves to be incomplete, of short duration and ultimately vain and ineffective-not to say counterproductive if the people directly or indirectly responsible for that situation are not converted.
70. Cf Gen, 3:12.
71. Cf ibid., 4:2-16.
72. The expression from the French writer Elizabeth Leseur, Journal et Pensees de Chaque Jour, Paris 1918, p. 31.
73. Cf Mt 22:39; Mk 12:31; Lk 10:27f.
74. Cf Sacred Congregation for the Doctrine of the Faith: Instruction on Certain Aspects of the Theology of Liberation Libertatis Nuntius; August 6, 1984 IV, 14-15: ASS 76 (1984), 885f.
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