Fundamenta Option Morality

Q. Isn’t it true that once we have chosen to follow God we cannot break off our relationship to him except by a direct and specific rejection of Him? For instance, we cannot commit a grave sin as long as we do not consciously say in our hearts, “I reject you God”.

A. That is not true. This error is strongly condemned in Pope John Paul II’s 1993,
The Splendor of Truth.
If we willfully and knowingly engage in a seriously sinful act, then we have deliberately disobeyed and indirectly rejected God.

CCC-1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the “eternal punishment” of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the “temporal punishment” of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.

CCC-1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.

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2 Responses to Fundamenta Option Morality

  1. God bless you for your work.

    The subject of morality, grave and mortal sin is one I often comment on. There are many non-Catholic Christians who believe in a type of new predestinarianism, which is not all that different from the false doctrine as it was originally taught many centuries ago. During the Reformation, Predestinarianism was resurrected with new vigor by Luther, Calvin and others.

    The new predestinarianism seems to have molded itself into the “once saved always saved” doctrine. While there are some differences, there are also many strong similarities with classic predestinarianism.

    I believe the effects of disbelieving in the consequences of grave and mortal sin are not only unfortunate but dangerous. So, let us continue to teach the fullness of the truth found in the Catholic Church.

    Peace in Christ.

    Keep spreading the Faith!

  2. M. Burns says:

    The topic of salvation and God’s love for us is expounded on in “The Dialogue of St. Catharine of Siena” which can be:

    DOWNLOADED for free in PDF format from the His Mercy Web site at, under the heading “St. Catherine of Siena – The Dialogue,”

    READ online on the Catholic Treasury Web site at

    “The Dialogue” is the conversation St. Catherine was blessed to have had with God.

    Although the Church imposes no obligation on anyone to believe any private revelation, since She (the Church) thoroughly investigates claims of visions, etc. and has found this dialogue to have been genuine, it is prudent to believe what is stated therein, especially since doctors of the Church such as St. Teresa of Avila, St. Therese of Lisieux, and (I believe) St. John of the Cross drew great inspiration from (The Dialogue).

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