Manichaeism, an ethics of compassion. Part 1: To know and forgive thyself
In Manichaeism though things are quite different. Because Manichaeism teaches the existence of two eternal principles the one good by nature and the other evil by nature, human activity can be explained by the mixture of these two principles within the individual. The human spirit being consubstantial with the eternal principle of light is good by nature and so morally incapable of committing positively evil actions, such actions being contrary to its nature. When we commit moral evil then, this is not a function of our spirits but rather of our bodies (derived from the eternal principle of darkness) and the archontic force(s) residing within (Eph 2:2) a force which gives rise to the unruly desires and passions of the flesh which successfully compel men towards wickedness ... in opposition to the will of their real self... their spirit.
This teaching helps us to realize that sinners, criminals, etc are in fact victims of their own sinful nature. Forgiveness comes easy to Manichaeans. Traditionally we confess our sins every Monday, and forgiveness is almost immediately pronounced by the elects. Contrast this to how confession was practiced in the early church by the fathers of the 'orthodox' church. In the primitive orthodox church, the sacrament of 'penance' was usually public, and absolution was delayed until a person could prove their contrition (sorrow for their sin) by performing some sort of public penance ... only when this was satisfactorily accomplished could the penitent be absolved and restored to the unity of the church and her sacraments. Today while the way in which the sacrament of penance is conducted has changed, those who confess their sins in the Roman church are still assigned a penance even after being declared forgiven in order to render some sort of satisfaction for their sins. The difference is obvious ... for Manichaeans confession and absolution are cathartic ... we are assured by the absolution that we are not to be identified and defined by our sins ... this is why forgiveness is so easy because in truth there is naught to forgive since our spirits which we are called to identify with never willfully sin, whereas for the 'orthodox' sin implies personal guilt which must in some way be expiated for the individual to have peace with God, the church, and themselves. The Manichaean view brings peace of mind, and self-acceptance whereas the 'orthodox' view results in obsessive guilt, introspection and self-loathing.
This self-acceptance, insofar as it stems from a new conception of one's true self as a divine light being is the beginning of the ethical path which as Manichaeans we are called to take. Some might fear that this disassociation of oneself from one's sinful actions might promote licentiousness, but the truth is rather the opposite .... for if we truly believe that our sins are involuntary and proceed from an alien and hostile nature, then we will perceive the sins committed in the body as a sign of our bondage to hostile forces and we will want to utilize all of our strength in the moments in which we have control to limit opportunities for the evil force to reassert itself ... it is this realization that provides the impetus for wanting to embark upon the ascetic path proscribed by Jesus and Mani ... a path devoted to weakening the influence that darkness exercises over us and to the obtaining of true freedom ... which is not simply the ability to sin or not sin or the popular concept of 'free will' but which is instead the total lack of inclination towards wickedness or the moral inability to sin (non posse peccare) which is natural to us.
Manichaeism, an ethics of compassion. Part 1: To know and forgive thyself
In Manichaeism though things are quite different. Because Manichaeism teaches the existence of two eternal principles the one good by nature and the other evil by nature, human activity can be explained by the mixture of these two principles within the individual. The human spirit being consubstantial with the eternal principle of light is good by nature and so morally incapable of committing positively evil actions, such actions being contrary to its nature. When we commit moral evil then, this is not a function of our spirits but rather of our bodies (derived from the eternal principle of darkness) and the archontic force(s) residing within (Eph 2:2) a force which gives rise to the unruly desires and passions of the flesh which successfully compel men towards wickedness ... in opposition to the will of their real self... their spirit.
This teaching helps us to realize that sinners, criminals, etc are in fact victims of their own sinful nature. Forgiveness comes easy to Manichaeans. Traditionally we confess our sins every Monday, and forgiveness is almost immediately pronounced by the elects. Contrast this to how confession was practiced in the early church by the fathers of the 'orthodox' church. In the primitive orthodox church, the sacrament of 'penance' was usually public, and absolution was delayed until a person could prove their contrition (sorrow for their sin) by performing some sort of public penance ... only when this was satisfactorily accomplished could the penitent be absolved and restored to the unity of the church and her sacraments. Today while the way in which the sacrament of penance is conducted has changed, those who confess their sins in the Roman church are still assigned a penance even after being declared forgiven in order to render some sort of satisfaction for their sins. The difference is obvious ... for Manichaeans confession and absolution are cathartic ... we are assured by the absolution that we are not to be identified and defined by our sins ... this is why forgiveness is so easy because in truth there is naught to forgive since our spirits which we are called to identify with never willfully sin, whereas for the 'orthodox' sin implies personal guilt which must in some way be expiated for the individual to have peace with God, the church, and themselves. The Manichaean view brings peace of mind, and self-acceptance whereas the 'orthodox' view results in obsessive guilt, introspection and self-loathing.
This self-acceptance, insofar as it stems from a new conception of one's true self as a divine light being is the beginning of the ethical path which as Manichaeans we are called to take. Some might fear that this disassociation of oneself from one's sinful actions might promote licentiousness, but the truth is rather the opposite .... for if we truly believe that our sins are involuntary and proceed from an alien and hostile nature, then we will perceive the sins committed in the body as a sign of our bondage to hostile forces and we will want to utilize all of our strength in the moments in which we have control to limit opportunities for the evil force to reassert itself ... it is this realization that provides the impetus for wanting to embark upon the ascetic path proscribed by Jesus and Mani ... a path devoted to weakening the influence that darkness exercises over us and to the obtaining of true freedom ... which is not simply the ability to sin or not sin or the popular concept of 'free will' but which is instead the total lack of inclination towards wickedness or the moral inability to sin (non posse peccare) which is natural to us.