Sin is whatever obscures the soul.

Sin is the key to misery.

Sin is anti-will to God's will; it sets itself to oppose preaching, prayer, and all the institutions of God.

Discontent, although human, is at all times wrong, and oftentimes becomes sin.

Sin is: in despair not wanting to be oneself before God.

O Brother! Sin for the servant is great calamity. May God protect us from such things! Sin in the beginning hardens the heart, which ultimatley leads to unbelief and wretchedness. Don't forget the wiles of Satan and the fate of Balāam Bāōur.

Sin is the blurring of truth which clouds the purity of our consciousness. In sin we lust after pleasures, not because they are truly desirable, but because the red light of our passions makes them appear desirable; we long for things not because they are great in themselves, but because our greed exaggerates them and makes them appear great.

Sin is resistance, in the name of God, to the creative work of God which seeks to include us all.

My soul, never laugh at sin's fooleries, lest thou come to smile at sin itself. It is thine enemy, and thy Lord's enemy.

Sin is the insurrection and rebellion of the heart against God; it turns from Him, and turns against Him; it takes up arms against God.

Sin is man's destruction. Only the rust of sin can consume the soul-or eternally destroy it. For here indeed is the remarkable thing from which already that simple wise man of olden time derived a proof of the immortality of the soul, that the sickness of the soul (sin) is not like bodily sickness which kills the body. Sin is not a passage-way which a man has to pass through once, for from it one shall flee; sin is not (like suffering) the instant, but an eternal fall from the eternal, hence it is not ‘once’, and it cannot possibly be that its ‘once’ is no time. No, just as between the rich man in hell and Lazarus in Abraham's bosom there was a yawning gulf fixed, so is there also a yawning distinction between suffering and sin. Let us not confuse it, lest talk about suffering might become less frank-hearted, because it had also sin in mind, and this less frank-hearted talk might be boldly impudent inasmuch as it is talking this way about sin. This precisely is the Christian position, that there is this infinite distinction between evil and evil, as they are confusedly named; this precisely is the Christian characteristic, to talk of temporal sufferings ever more and more frank-heartedly, more triumphantly, more joyfully, because Christianity regarded, sin, and sin only, is destructive.

He that falls into sin is a man; that grieves at it, is a saint; that boasteth of it, is a devil.

Lamenting the vagaries of fate may leave us with a galling sense of helpless frustration, which many escape by transforming the tragedy of the human condition into the specific sins of specific societies. This turns an insoluble problem of cosmic justice into an apparently manageable issue of social justice. Since the sins of human beings are virtually inexhaustible, there is seldom a lack of examples of wrongdoing to which intergroup differences can be attributed, rightly or wrongly. Where the quest for injustice is over-riding, among the things it over-rides are logic and evidence.

Man is not entirely an animal. He aspires to a spiritual vision, which is the vision of the whole truth. This gives him the highest delight, because it reveals to him the deepest harmony that exists between him and his surroundings. It is our desires that limit the scope of our self-realisation, hinder our extension of consciousness, and give rise to sin, which is the innermost barrier that keeps us apart from our God, setting up disunion and the arrogance of exclusiveness. For sin is not one mere action, but it is an attitude of life which takes for granted that our goal is finite, that our self is the ultimate truth, and that we are not all essentially one but exist each for his own separate individual existence.