A number of Christian theologians and philosophers have been critical of overly moralizing approaches to the doctrine of sin, but nearly all Christian thinkers maintain that moral fault is necessary or sufficient for sin to obtain. Call this the “Moral Consensus.” I begin by clarifying the relevance of impurities to the biblical cataloguing of sins. I then present four extensional problems for the Moral Consensus on sin, based on the biblical catalogue of sins: (1) moral over-demandingness, (2) agential unfairness, (3) moral repugnance, and (4) moral atrocity. Next, I survey several partial solutions to these problems, suggested by the recent philosophical literature. Then I evaluate two largely unexplored solutions: (a) genuine sin dilemmas and (b) defeasible sinfulness. I argue that (a) creates more problems than it solves and that, while (b) is well-motivated and solves or eases each of the above problems, (b) leaves many biblical ordinances about sin morally misleading, creating (5) a pedagogical problem of evil. I conclude by arguing that (5) places hefty explanatory burdens on those who would appeal to (b) to resolve the four extensional problems discussed in this paper. So Christian thinkers may need to consider a more radical separation of sin and moral fault.

许多基督教神学家和哲学家批评过分道德化对待犯罪学说的方法，但是几乎所有基督教思想家都坚持认为道德过错是犯罪获得的必要或充分条件。将此称为“道德共识”。首先，我要澄清杂质与圣经中对罪的分类的相关性。然后，根据圣经的罪恶目录，我提出了关于道德的道德共识的四个扩展性问题：（1）道德上的过分要求；（2）代理不公平；（3）道德上的反抗；（4）道德上的tro难。接下来，我调查了最近哲学文献提出的针对这些问题的部分解决方案。然后，我评估了两个主要未探索的解决方案：（a）真正的罪恶困境和（b）可废除的罪恶。我认为（a）产生的问题多于解决的问题，并且 （b）有充分的动机并能解决或缓解上述每个问题，而（b）留下了许多关于道德上的误导的圣经法令，从而误导了（5）邪恶的教育学问题。最后，我认为（5）会给那些希望（b）解决本文所讨论的四个扩展性问题的人带来沉重的解释负担。因此，基督教思想家可能需要考虑将罪恶和道德过失更加彻底地分离。