venial sins

You Bring Out the Mexican in Me

by Sandra Cisneros

You bring out the Mexican in me.
The hunkered thick dark spiral.
The core of a heart howl.
The bitter bile.
The tequila lágrimas on Saturday all
through next weekend Sunday.
You are the one I’d let go the other loves for,
surrender my one-woman house.
Allow you red wine in bed,
even with my vintage lace linens.
Maybe. Maybe.

For You.

You bring out the Dolores del Rio in me.
The Mexican spitfire in me.
The raw navajas, glint and passion in me.
The raise Caine and dance with the rooster-footed devil in me.
The spangled sequin in me.
The eagle and serpent in me.
The mariachi trumpets of the blood in me.
The Aztec love of war in me.
The fierce obsidian of the tongue in me.
The berrinchuda, bien-cabrona in me.
The Pandora’s curiosity in me.
The pre-Columbian death and destruction in me.
The rainforest disaster, nuclear threat in me.
The fear of fascists in me.
Yes, you do. Yes, you do.

You bring out the colonizer in me.
The holocaust of desire in me.
The Mexico City ’85 earthquake in me.
The Popocatepetl Ixtaccíhuatl in me.
The tidal wave of recession in me.
The Agustín Lara hopeless romantic in me.
The barbacoa taquitos on Sunday in me.
The cover the mirrors with cloth in me.

Sweet twin. My wicked other,
I am the memory that circles your bed nights,
that tugs you taut as moon tugs ocean.
I claim you all mine,
arrogant as Manifest Destiny.
I want to rattle and rent you in two.
I want to defile you and raise hell.
I want to pull out the kitchen knives,
dull and sharp, and whisk the air with crosses.
Me sacas lo mexicana en mi,
like it or not, honey.

You bring out the Uled-Nayl in me.
The stand-back-white-bitch in me.
The switchblade in the boot in me.
The Acapulco cliff diver in me.
The Flecha Roja mountain disaster in me.
The dengue fever in me.
The !alarma¡ murderess in me.
I could kill in the name of you and think
it worth it. Brandish a fork and terrorize rivals,
female and male, who loiter and look at you,
languid in your light. Oh,

I am evil. I am the filth goddess Tlazoltéotl.
I am the swallower of sins.
The lust goddess without guilt.
The delicious debauchery. You bring out
the primordial exquisiteness in me.
The nasty obsession in me.
The corporal and venial sin in me.
The original transgression in me.

Red ocher. Yellow ocher. Indigo. Cochineal.
Piñón. Copal. Sweetgrass. Myrhh.
All you saints, blessed and terrible,
Virgen de Guadalupe, diosa Coatlicue,
I invoke you.

Quiero ser tuya. Only yours. Only you.
Quiero amarte. Atarte. Amarrarte.
Love the way a Mexican woman loves. Let
me show you. Love the only way I know how.

I am evil. I am the filth goddess Tlazoltéotl.
I am the swallower of sins.
The lust goddess without guilt.
The delicious debauchery. You bring out
the primordial exquisiteness in me.
The nasty obsession in me.
The corporal and venial sin in me.
The original transgression in me.
—  Sandra Cisneros, from “You Bring Out the Mexican in Me,” Loose Woman: Poems
Opinion | I’m a Lesbian Who Hates Cats. I’m Going to Die Alone.
They mirror bad relationships. They ghost you. They string you along with tiny rewards.
By Krista Burton

krista is really out here using the new york times as a way to pick up girls i love lesbians so much

Self-Portrait on a Cold Night

by Nakahara Chuuya


It may not be costly, but
I won’t let go of this single rein,
passing through this gloomy region!
Since that intent has clarified 
I don’t grieve over the winter’s night,
only the sorrow of people’s frustration.
The humming of women led by longing
I feel as my venial sin,
I let it pierce my skin.

Though I stagger, I keep the peace;
I admonish my indolence
with something of a sense of formality 
as I go under the cold winter’s moon.

Cheerful, serene, and not selling out,
that’s what my soul desired!


Oh Lover, stop that sad song;
since your soul is fretful,
you sing such a song.
What’s more, you’re willfully singing to our closest friends.

Ah, you shouldn’t do that!
Don’t catch the sadness as it falls;
feeling easy imaginary rapture is happiness, and 
running around looking for shops that sell yourself;
what a sad sadness that is…


God, have pity on me please!

   Since I am frail, 
   whenever I come across sadness I cannot support myself, and
   I exchange my life for words.
   Without being either too stiff or
   too slovenly,
   I’ve got into a state where it seems I’ve no way to support myself.

God, have pity on me please!
These my frail bones, fill them with a warm tremelo please.
Ah God, before anything else, I can be myself,
so please give me sunlight and work!


A Plenary Indulgence* may be gained (under the usual conditions) when the Rosary is prayed in Church, in a family group or in a religious community. Also:

  • Five (5) decades of the Rosary must be prayed continuously. 
  • The prayers of the Rosary must be prayed vocally and one must meditate upon the Mysteries of the Rosary. 
  • If the recitation of the Rosary is public, the Mysteries of the Rosary must be announced.

A Partial Indulgence

  • One may gain a partial indulgence for the Rosary’s recitation in whole or in part in other circumstances.

A Plenary Indulgence can be gained only once a day (except by those who are in danger of death.)

One may gain innumerable partial indulgences throughout the day provided they make the right intention.

* to gain a plenary indulgence one must perform the indulgenced act. Three other conditions must be fulfilled:

  1. A sacramental confession 
  2. Eucharistic Communion 
  3. Prayers for the Pope’s intentions

In addition, one must be free of all attachments to sin, even venial sin. If this complete integrity is not present or if the above conditions are not fulfilled the indulgence is only partial. Both a plenary and partial indulgence may be applied to the dead.

yhwh-seeker  asked:

Could I trouble you for a brief overview of the concept of mortal/venial sin? For example, if someone's responses on a forum makes you angry, was that a mortal sin?

 *sighs dramatically at the word brief*

For a sin to be mortal, three conditions must be met:

1. Grave matter: The sin committed is wholly contrary to Truth and God’s will. Apostasy, murder, and extramarital sex are some obvious ones off the top of my head. There’s also a large number of grave sins that are normalized by our society’s refusal to acknowledge sin, so I imagine quite a number of them would shock you. If you want an exhaustive list, you might look elsewhere. If you’ve got gobs of time, read the Catechism of the Catholic Church and underline anywhere it says grave.

2. Full knowledge: The sin committed must be done with full knowledge. A person who is not aware of the law is less culpable than one who is aware of the law.*

3. Deliberate consent: The person must commit the sin of their own free will. Sins committed while drunk, for example, would not be considered mortal because free will is severely diminished.**

Marital images between God and His people abound in scripture, so marriage makes an appropriate analogy. Because we are sinful beings, one spouse will inevitable wrong the other. A sharp retort, for example, while unkind to the other spouse, is not going to spell doom for the marriage. You can verbally apologize to your spouse (always a great idea), but you can also mend the relationship in other ways. Perhaps you take on one of the chores your spouse normally does, or take your spouse out to dinner. It is still an offense, but it is easily mended, and your spouse would have no right to leave you or kick you out.

Now, suppose you commit adultery. That is not something that you can chalk up to “just being human.” It is a serious offense against your spouse and against the sacrament of marriage. You can’t fix it by doing some extra chores or treating your spouse. You must apologize, and even then, your spouse is not required to take you back.*** Encouraged, yes, because Jesus takes us back every time we sin, and the sacrament of marriage is meant to point us to that reality, but not required. 

Venial sin damages our relationship with God, but it does not wholly cut us off from Him, just as a sharp retort does not wholly cut one off from his spouse. Confession can remedy the effects of venial sin, but so can good works such as prayer and fasting. Mortal sin, by contrast, is a gross violation of our duties towards God, just as adultery is a gross violation of one’s duties towards his spouse. Confession is the only way to be reconciled to God after such a sin.

Let me be clear. Mortal sin isn’t a case of “better be careful or God will rescind His offer of salvation.” God never abandons us. We do abandon him, though, and unless you subscribe to Calvinist theology (which I really hope you don’t; it denies free will), you will admit that there are ways in which we can reject God and His offer of salvation. Mortal sin is the formal description of such a rejection. Full knowledge and deliberate consent are necessary because it is about us rejecting God through our actions, rather than God rejecting us for our actions. 

Scriptural evidence:

“Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven.” -Matthew 5:19 [emphasis added]

If all sin is the same, how can Jesus say that those who break the least commandments will still enter heaven? Especially considering that just a bit later, he says:

But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna. -Matthew 5:22

These are clearly very different punishments, which makes no sense if the crimes are of equal gravity. 

But wait, let’s say it directly:

If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray. All wrongdoing is sin, but there is sin that is not deadly. We know that no one begotten by God sins; but the one begotten by God he protects, and the evil one cannot touch him. -1 John 5:16-18 [emphasis added]

Thanks for the question! Also, I have a reply to the sola scriptura thread coming up, but I’ve got a couple another ask in my inbox and number of Real Person duties, so it might be a while. 

*For more information on how the lack of knowledge can diminish culpability, look here

**For this reason, drunkenness is a mortal sin. It is a rejection of one of the greatest gifts God has given us–our free will. 

***I cannot stress enough how much your spouse is encouraged to take you back, but the Church recognizes that we might not be as good at forgiving as God is. Also, this is only an allowance for separation and/or civil divorce. Unless your current marriage has been declared null, you cannot remarry. 

Thank you, dear God,” Harry murmured, dropping his head to the table and rocking it from side to side. “You are a merciful deity.”

“I had no idea you were so pious,” Seamus said, reaching for his cloak.

“I wasn’t until Malfoy became an officer of every governing body that touches my life in even the remotest sense,” Harry replied, standing and throwing his own cloak over his shoulders. “Since then, I’ve taken up praying to every deity there is. I’m convinced this is punishment for some venial sin I committed unwittingly along the way, and I just want to be sure I’m no longer pissing off the gods.
—  Breaking All the Rules by Frayach

failingcollege  asked:

I went to confession, but I didn't confess all my sins. I didn't do it on purpose. I hadn't been in a while and I just got caught up in everything (I hadn't been in a long time and it was very emotional), and didn't remember everything. Do I need to go to confession again and say the things I forgot. I feel like I shouldn't be forgiven for it, because I didn't actually confess it.


There is nothing wrong, at all, with being nervous in confession and forgetting to mention certain things. It happens to me, and practically everyone I know. 

Even if we forget to mention certain sins, even if they are mortal sins, they are still absolved in confession. 

And if we are truly sorry for those sins, God forgives them even *before* we go to confession. However, the Church still asks us to confess all mortal sins in order to have a full reconciliation with the Church also, as well as with God.

In the case of sins you forget to mention, if they are venial sins, don’t worry about not mentioning them. 

If they are mortal sins, the Church asks you to repeat them the next time you go to confession and say them, even if they were already forgiven the first time around. This is just to have the peace of heart and mind knowing you spoke about that sin with the Church’s minister. God bless and take care, Fr. Angel


Since we are remembering the anniversary of the Reformation today, I will discuss one of the dividing lines between Protestants and Catholics which became one of the reasons why they reject the biblical reality of Purgatory. This is the same reason why Luther said:

“Be a sinner, and let your sins be strong [or sin boldly], but let your trust in Christ be stronger, and rejoice in Christ who is the victor over sin, death, and the world.”

Protestants argue that Purgatory is not necessary given that once a person is justified; sins will never be imputed to that person. In our theology, we believe that sins and guilt are attached to a person’s soul while they rejected that view. They believe that they are only declared as righteous, but they are not transformed by that righteousness internally.

Romans 4:7-8
7 “Blessed are those whose iniquities are forgiven, and whose sins are covered;
8 blessed is the man against whom the Lord will not reckon his sin.”

However, I don’t think that Romans 4:7-8 support their theory. I will present the common grounds that we have with Protestants.

1. The sins before a person is justified were imputed to him.

2. The sins of a person when he was justified were no longer imputed to him.

Now, what I am going to prove from the passage that they have cited is the fact that even after a person is justified, his or her sins are still imputed to him. And, I will use Abraham as a test case given that he was described in verses 9-10 of the same passage.

Romans 4:9-10
9 Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness. 10 How then was it reckoned to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised.

Many Protestants believed that Abraham was first justified when he was considered as righteous at this moment, given that their theology demands them to preach that justification is just a one-time event and not a process. Obviously, verses 9 up to 10 refer to Genesis 15:6.

Genesis 15:6
6 And he believed the LORD; and he reckoned it to him as righteousness.

However, what some Protestants miss is the fact that Genesis 15:6 isn’t the first time when he was justified. In Hebrews 11:8, it says that he already had faith when he was called by to Lord to go out a place, and this is a reference to Genesis 12:1-5.

Hebrews 11:8
8 By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go.

Genesis 12:1-5
12 [a]Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who curses you I will curse; and by you all the families of the earth shall bless themselves.”[b]
4 So Abram went, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he departed from Haran. 5 And Abram took Sar′ai his wife, and Lot his brother’s son, and all their possessions which they had gathered, and the persons that they had gotten in Haran; and they set forth to go to the land of Canaan. When they had come to the land of Canaan,

At this point, we have to recognize that we have just debunked the concept that justification is just a one-time event. In Protestant’s theology, a person is justified just once, and as compared to biblical theology, Abraham was justified both in Genesis 12 and in Genesis 15. However, the fun doesn’t stop here because we have to know what took place before the events in Genesis 12:1-5 and Genesis 15:6.

Genesis 12:10-13
10 Now there was a famine in the land. So Abram went down to Egypt to sojourn there, for the famine was severe in the land. 11 When he was about to enter Egypt, he said to Sar′ai his wife, “I know that you are a woman beautiful to behold; 12 and when the Egyptians see you, they will say, ‘This is his wife’; then they will kill me, but they will let you live. 13 Say you are my sister, that it may go well with me because of you, and that my life may be spared on your account.”

So, what we are seeing in verses 10-13 is the imperfection that was displayed by Abraham. It’s true that Sar’ai was his sister according to Genesis 20:12, but it’s also true that he did not tell the whole truth to the Egyptians. In some sense, he deceived the Egyptians from the truth that Sar’ai was his wife at the same time. Why is this important? It’s really important because this destroys Protestant’s concept of soteriology. The sin that was committed in the passage above took place before he was justified in Genesis 15, and yet, it took place after he was justified in Genesis 12. So, the only conclusion that we can have here is that the sins that a justified person commit are still attached to his or her soul, and he has to be justified again by God in order for him to be no longer guilty of that sin. So, the fact is that a Christian, a genuine believer in Christ, is still guilty of a sin if he or she committed it. Now, we should ask ourselves, what kind of sins can a Christian be guilty of?

1 John 5:16-17
16 If anyone sees his brother [a]committing a sin not leadingto death, he shall ask and [b]God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. 17 All unrighteousness is sin, and there is a sin not leading to death.

What we can see is a clear classification of the categories of sin. There is a sin that is leading to death (mortal sin), and there is a sin that is not leading to death (venial sin). Obviously, if a Christian commits a sin that is not leading to death, he did not fall away from grace because of his or her capability to receive life from God. However, when it comes to the sin leading to death, this is a sin that sends someone to hell because if you read verses after the passage above, the Christians were differentiated from the people who are under the evil, and the Christians were promised to have eternal life. But, we also know that in heaven, there will be neither a sin nor attachment to sin because of Revelation 21:27.

Revelation 21:27
27 But nothing unclean shall enter it, nor any one who practices abomination or falsehood, but only those who are written in the Lamb’s book of life.

With all of these biblical facts, it seems that an intermediate state where a person is cleansed and purified is the necessary conclusion. I will present a logical argument, which has been defended by different Catholic Apologists, and since this is a deductive argument, a non-Catholic has to prove one of the premises as wrong, or else, the conclusion follows necessarily.

Premise 1: There will be neither sin nor attachment to sin in Heaven (Rev 21:27).

Premise 2: We (at least most of us) are still sinning and are attached to sin at the end of this life (1 John 1:8).

Conclusion: Therefore there must be a period between death and heavenly glory in which the saved are cleansed of sin and their attachment to sin.


“I am evil. I am the filth goddess Tlazoltéotl. I am the swallower of sins. The lust goddess without guilt. The delicious debauchery. You bring out the primordial exquisiteness in me. The nasty obsession in me. The corporal and venial sin in me. The original transgression in me.” Sandra Cisneros “You Bring out the Mexican in me.”

panis-angelicus  asked:

Hi Father, I was wondering if you could help me out. If someone unknowingly goes to an invalid confession (such as in a schismatic chapel or something), are their sins forgiven? Say they had confessed a mortal sin in that invalid confession, do they need to re-confess it?


God does not need the sacraments to forgive a sin, either venial or mortal. So, yes, the person is forgiven, because they confessed with sincerity and good will. 

However, if they know for sure that the confession is invalid, at a later confession, they should repeat the mortal sins they confessed in the invalid confession. 

This is not so that God will forgive, but to make the reconciliation with the Church, the Body of Christ, that much more complete, by repeating the sin before a minister of the sacrament who is able to validly impart absolution and blessing. God bless and take care, Fr. Angel


It is related in the annals of Clairvaux that St. Bernard asked our Lord which was His greatest unrecorded suffering, and Our Lord answered: “I had on My Shoulder, while I bore My Cross on the Way of Sorrows, a grievous Wound, which was more painful than the others, and which is not recorded by men. Honor this wound with thy devotion, and I will grant thee whatsoever thou dost ask through its virtue and merit. And in regard to all those who shall venerate this Wound, I will remit to them all their venial sins and will no longer remember their mortal sins.”

Oh loving Jesus, meek lamb of God, I a miserable sinner salute and worship the most sacred wound of Thy Shoulder, On which Thou didst bear Thy heavy cross, which so tore Thy flesh and laid Thy bones as to inflict an anguish greater than any other wound of Thy most Blessed Body.

I adore Thee, Oh Jesus most sorrowful, I praise and glorify Thee, and give thankfully to thee for this most Holy and sacred and painful wound, beseeching Thee by that exceeding pain and by the crushing burden of Thy heavy Cross to be merciful to me on towards Heaven along the way of Thy Cross.(Mention Petition). Amen 

You bring out
the primordial exquisiteness in me.
The nasty obsession in me.
The corporal and venial sin in me.
The original transgression in me.
—  Sandra Cisneros​