Admonishing the Sinner is Good and is Not Judgmental
Table of Contents
Admonishing is Different than Judging
Admonishing the sinner is different than judging the sinner.
How many times, as a Christian, have you heard people say, “Don’t judge me!”?
Or, “Don’t judge others! The Bible says you can’t!”?
Did you back down when they said that? Probably. Most people do.
But this is manipulative behavior on the other person’s part. They are wrong.
Moreover, you likely were doing the right thing.
But you probably bought into the false notion that admonishing is the same as judging.
It’s not. Admonishing the sinner is a spiritual work of mercy. God commands us to do this.
Judging a person’s soul is a sin. God commands us not to do this.
But what is the definition of “admonishing” and “judging”?
According the secular Merriam-Webster dictionary:
Admonishing means “expressing warning or disapproval in usually an earnest or solicitous way”.
Judging means “to form a negative opinion”. This opinion could be about a person or their actions.
And the distinction of judging a person’s actions vs judging the person’s soul is absolutely crucial.
God commands us to judge a person’s actions and admonish them without judging their soul.
In this article, we will go through the distinctions between proper admonishment and improper judgement.
This will prepare you in the future to admonish people when they incorrectly criticize you for judging.
Judging in the Bible
First, we will go through the passages that talk about “judging” in the Bible.
Then show that “judging” doesn’t mean what people think by quoting the Church Fathers.
When someone tells you not to “judge” because it is not Christian, they will reference a few different Biblical passages.
Here are the Biblical passages that people will likely throw at you for “judging”:
Or you can skip to where I list Bible passages that specifically instruct us to admonish the sinner.
What Did Christ Mean By Judging? Matthew 7:1-2
Judge not, that you may not be judged, For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.
Matthew 7:1-2
How did the Church Fathers interpret Matthew 7:1-2?
St. Augustine says regarding Matthew 7:1:
On the Sermon on the Mount, Book II, Chapter 18, p. 59
In this passage, I am of opinion that we are taught nothing else, but that in the case of those actions respecting which it is doubtful with what intention they are done, we are to put the better construction on them. For when it is written,By their fruits you shall know them,the statement has reference to things which manifestly cannot be done with a good intention; such as debaucheries, or blasphemies, or thefts, or drunkenness, and all such things, of which we are permitted to judge,
St. Jerome says regarding Matthew 7:1:
In this place, nothing more is meant than that we should always interpret our neighbor’s actions in the most favourable light. God permits us to judge of such actions as cannot be done with a right intention, as murder. As to indifferent actions, we must always judge in the most favourable sense. There are two things in which we must be particularly on our guard: 1. With what intention such an action was done. 2. Whether the person who appears wicked will not become good.
Haydock Commentary, Matthew 7
St. John Chrysostom says regarding Matthew 7:2:
As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but yourself, do you give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses.
Homily 23 on Matthew
St. Hilary of Poitiers has a different take on Matthew 7:2:
He forbids us to judge God touching His promises; for as judgements among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.
Catena Aurea, Matthew, Ch. 7, St. Thomas Aquinas
So as you can see the Church Fathers caution against rash or false judgement, or to judge God.
You should interpret all actions by people favorably if you do not know their intent.
But if the action is obviously sinful, and there is no way there could be just intent, then you can admonish.
Just admonish with the intent to help your fellow brother, not to hurt him.
What Did Christ Mean By Judging? Luke 6:37-38
Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you shall be forgiven. Give, and it shall be given to you: good measure and pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you shall mete withal, it shall be measured to you again.
Luke 6:37-38
How did the Church Fathers interpret Luke 6:37-38?
St. Ambrose says:
The Lord added, that we must not readily judge others, lest when conscious of guilt yourself, you should be compelled to pass sentence upon another.
Catena Aurea, Luke, Ch. 6, St. Thomas Aquinas
St. Augustine says:
But he says, shall they give, because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that you mete withal it shall be measured to you again.
Ibid.
St. Basil the Great says:
For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.
Ibid.
St. Bede says:
Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and you shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.
Ibid.
St. Cyril of Alexandria says:
He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach. But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom.
Ibid.
St. Gregory of Nyssa says:
Be not then rash to judge harshly of your servants, lest you suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and you shall not be condemned. For he does not forbid judgment with pardon.
Ibid.
St. John Chrysostom says:
Judge not your superior, that is, you a disciple must not judge your master; nor a sinner the innocent. You must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows And you shall notbe judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.
Ibid.
St. Theophilus of Antioch says:
As if he says…“For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like to himself, was the measure running over.
Ibid.
St. Ephrem the Syrian says:
Do not judge, that is, unjustly, so that you may not be judged, with regard to injustice. With the judgment that you judge shall you be judged. This is like the phrase “Forgive, and it will be forgiven you.” For once someone has judged in accordance with justice, he should forgive in accordance with grace, so that when he himself is judged in accordance with justice, he may be worthy of forgiveness through grace. Alternatively, it was on account of the judges, those who seek vengeance for themselves, that he said, “Do not condemn.” That is, do not seek vengeance for yourselves. Or, do not judge, from appearances and opinion and then condemn, but admonish and advise.
Commentary on Tatian’s Diatessaron
Again, as in Matthew 7:1-2, the Church Fathers caution to be merciful in interpreting intent of others.
They caution restraint instead of rashness. And this mercy you give to others God will repay.
However, they do make it clear that as long as it is in love that you should admonish and advise.
What Did Christ Mean By Judging? John 7:24
Judge not according to the appearance, but judge just judgment.
John 7:24
How did the Church Fathers interpret John 7:24?
St. Augustine says:
What our Lord here tells us to avoid, in judging by the person, is very difficult in this world not to do. His admonition to the Jews is an admonition to us as well; for every sentence which our Lord uttered, was written for us, and is preserved to us, and is read for our profit. Our Lord is above; but our Lord, as the truth, is here as well. The body with which He rose can be only in one place, but His truth is diffused every where. Who then is he who judges not by the person? He who loves all alike. For it is not the paying men different degrees of honor according to their situation, that will make us chargeable with accepting persons.
Catena Aurea, John, Ch. 7, St. Thomas Aquinas
St. John Chrysostom says:
He…leaves the judgment to them, saying, Judge not according to the appearance, out judge righteous judgment: as if to say, Do not, because Moses has a greater name with you than I, decide by degree of personal eminence; but decide by the nature of the thing itself, for this is to judge righteously.
Ibid.
St. Cyril of Alexandria says:
The Law (He says) which ye are so zealous to take the part of, and for the sake of which ye were kindled even unto fierce wrath, openly cries aloud, Ye shall not respect persons in judgment, for the judgment is God’s.
Commentary on John, Book 4, Chapter 6
The Church Fathers interpreted John 7:24 as it being the case that no one can judge a person except God.
However, we can judge an action that a person does commit, as long as we love that person.
What Did Christ Mean By Judging? John 8:7
He that is without sin among you, let him first cast a stone…
John 8:7
How did the Church Fathers interpret John 8:7?
St. Cyril says:
We cannot with any propriety reprehend or condemn faults in others, if we ourselves be guilty of the same, or other great faults
Haydock Commentary, John 8
St. Augustine says:
He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law.
Catena Aurea, John, Ch. 8, St. Thomas Aquinas
St. Gregory of Nazianzus says:
For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offense is, from being told, yet He cannot judge of another’s deserts, who supposing himself innocent, will not apply the rule of justice to himself.
Ibid.
What the Fathers are pointing out here is that we cannot be hypocrites and condemn others.
We cannot judge others for doing what we ourselves do.
It’s especially an awful practice if we are worse than those we judge.
St. Augustine says this:
If, however, on reflection, we find ourselves involved in the same fault as he is whom we were preparing to censure, let us not censure nor rebuke; but yet let us mourn deeply over the case, and let us invite him not to obey us, but to join us in a common effort
On the Sermon on the Mount, Book II, Chapter 19, p. 64
We should work, in love, with our brothers to help each other get over our common faults.
Again, the consistent message here is to not judge the person but only their actions, and in love.
What Did St. Paul Mean By Judging? Romans 2:1-3
Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest. For we know that the judgment of God is, according to truth, against them that do such things. And thinkest thou this, O man, that judgest them who do such things, and dost the same, that thou shalt escape the judgment of God?
Romans 2:1-3
How did the Church Fathers interpret Romans 2:1-3?
St. Augustine says:
Paul is speaking here of sins already committed. And when he says “O man, whoever you are,” he includes not only the Gentile but also the Jew who wanted to judge the Gentiles according to the law.
Augustine on Romans
St. John Chrysostom says:
These things he says, with an aim at the rulers, inasmuch as that city then had the rule of the world put into its hands. He anticipated them therefore by saying, You are depriving yourself of defense, whoever you may be; for when you condemn an adulterer, and yourself commit adultery, although no man condemns you, in your judgment upon the guilty person you have also passed sentence against yourself.
Homily 5 on Romans
Again, the theme here continues with the idea of not condemning others guilty of the same sins as you.
This passage is condemning both judgement of a person and hypocrisy in one who is guilty of the same sins.
We should condemn actions, whether we ourselves or other commit them, but not condemn the person committing them.
What Did St. Paul Mean By Judging? Romans 14:1-13
Now him that is weak in faith, take unto you: not in disputes about thoughts. For one believeth that he may eat all things: but he that is weak, let him eat herbs. Let not him that eateth, despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him. Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand. For one judgeth between day and day: and another judgeth every day: let every man abound in his own sense.
He that regardeth the day, regardeth it unto the Lord. And he that eateth, eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not, and giveth thanks to God. For none of us liveth to himself; and no man dieth to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord. Therefore, whether we live, or whether we die, we are the Lord’s. For to this end Christ died and rose again; that he might be Lord both of the dead and of the living. But thou, why judgest thou thy brother? or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
For it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. Therefore every one of us shall render account to God for himself. Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
Romans 14:1-13
How did the Church Fathers interpret Romans 14:1-13?
St. Augustine says:
Paul says that we should receive the weak man in order that we might support his weakness by our strength. Neither should we criticize his opinions by daring to pass judgment on someone else’s heart, which we do not see…
These men were of a mind to pass judgment with regard to things which may indeed be done with a bad intention but which may also be done with an upright, simple and magnanimous motive. Although they were men, they wanted to judge the secrets of the heart—secrets of which God alone is the judge…
Paul says this so that, when something might be done with either good or bad motives, we should leave the judgment to God and not presume to judge the heart of someone else, which we do not see. But when it comes to things which obviously could not have been done with good and innocent intentions, it is not wrong if we pass judgment…So we must pass judgment on things which are obviously wrong.
Augustine on Romans
St. John Chrysostom says:
It is not because someone does things which are worthy of escaping judgment that we are not to judge, but because the person in question is another man’s servant—not ours but God’s. It is up to God to decide what to do.
Homily 25 on Romans
So both St. Augustine and St. John Chrysostom make it clear we cannot judge another’s heart.
However, it is also clear that we must pass judgement on immoral actions.
What Does the Bible Say About Admonishing the Sinner?
The Bible makes it clear that we cannot judge a person’s heart and soul.
But on the contrary, the Bible commands us to admonish the sinner:
The mouth of the just shall meditate wisdom: and his tongue shall speak judgment.
Psalms 36:30
The just shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head. For my prayer also shall still be against the things with which they are well pleased:
Psalms 140:5
Better are the wounds of a friend, than the deceitful kisses of an enemy.
Proverbs 27:6
When I say to the wicked: O wicked man, thou shalt surely die: if thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand. But if thou tell the wicked man, that he may be converted from his ways, and he be not converted from his way: he shall die in his iniquity: but thou hast delivered thy soul.
Ezekiel 33:8-9
But if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother. And if he will not hear thee, take with thee one or two more: that in the mouth of two or three witnesses every word may stand. And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican.
Matthew 18:15-17
Take heed to yourselves. If thy brother sin against thee, reprove him: and if he do penance, forgive him.
Luke 17:3
And I myself also, my brethren, am assured of you, that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
Romans 15:14
But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed.
Galatians 2:11
And have no fellowship with the unfruitful works of darkness, but rather reprove them.
Ephesians 5:11
Let the word of Christ dwell in you abundantly, in all wisdom: teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God.
Colossians 3:16
And we beseech you, brethren, rebuke the unquiet, comfort the feeble minded, support the weak, be patient towards all men.
1 Thessalonians 5:14
And avoid foolish and unlearned questions, knowing that they beget strifes. But the servant of the Lord must not wrangle: but be mild towards all men, apt to teach, patient, With modesty admonishing them that resist the truth: if peradventure God may give them repentance to know the truth, And they may recover themselves from the snares of the devil, by whom they are held captive at his will.
2 Timothy 2:23-26
All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice
2 Timothy 3:16
But exhort one another every day, whilst it is called today, that none of you be hardened through the deceitfulness of sin.
Hebrews 3:13
If any man come to you, and bring not this doctrine, receive him not into the house nor say to him, God speed you. For he that saith unto him, God speed you, communicateth with his wicked works.
2 John 1:10-11
So the Bible commands us to admonish, correct, exhort, rebuke, and reprove.
What Does the Catholic Church Teach on Admonishing the Sinner?
The Catholic Church has always taught that Admonishing the Sinner is a Spiritual Work of Mercy.
We should Admonish the Sinner under certain circumstances or we commit a sin of omission:
814. When are we bound to admonish the sinner?
We are bound to admonish the sinner when the following conditions are fulfilled:
1. When his fault is a mortal sin;
2. When we have authority or influence over him, and
3. When there is reason to believe that our warning will not make him worse instead of better.
Baltimore Catechism
As you can see, it is our duty as a Christian to help our brothers from choosing eternal death.
What does the Angelic Doctor of the Church, St. Thomas say about admonishment?
St. Thomas Aquinas writes, referring to admonishment as “fraternal correction”:
The correction of the wrongdoer is a remedy which should be employed against a man’s sin.
…
Fraternal correction is a matter of precept.
…
[Fraternal correction] is an act of charity, which seeks in a special way the recovery of an erring brother by means of a simple warning: such like correction belongs to anyone who has charity, be he subject or prelate.
ST II-II, q. 33
So in other words, we should admonish our brothers by correcting and warning them.
This is not hateful or mean or judgmental, but it is actually an act of love.
And failing to admonish the sinner is sinning against our brother and God.
What Does the Angelic Doctor of the Church Say On Judging?
Regarding judging, St. Thomas Aquinas writes:
Therefore judgment, which denotes a right decision about what is just, belongs properly to justice…
…Now a right judgment in any matter requires two things. The first is the virtue itself that pronounces judgment: and in this way, judgment is an act of reason, because it belongs to the reason to pronounce or define. The other is the disposition of the one who judges, on which depends his aptness for judging aright. On this way, in matters of justice, judgment proceeds from justice, even as in matters of fortitude, it proceeds from fortitude. Accordingly judgment is an act of justice in so far as justice inclines one to judge aright, and of prudence in so far as prudence pronounces judgment…
…[However] when a judge goes so far as to condemn a man on suspicion: this pertains directly to injustice, and consequently is a mortal sin…
…from the very fact that a man thinks ill of another without sufficient cause, he injures and despises him. Now no man ought to despise or in any way injure another man without urgent cause: and, consequently, unless we have evident indications of a person’s wickedness, we ought to deem him good, by interpreting for the best whatever is doubtful about him…
ST II-II, q. 60
So echoing the Church Fathers, St. Thomas makes it clear that judging is valid as long as it is just.
It is only just when we are judging a person’s actions and know that the actions are unjust.
Moreover, judgement has to come from one who is not guilty of that particular vice in which he is judging.
The one judging should know his Faith and morals.
He should have the necessary prudence to pronounce judgement.
Also, the person judging the action should not judge based on suspicion, since we cannot know one’s intent.
Condemning someone based on suspicion is a sin of grave matter.
Unless it is evident that a person is evil, we should judge him as good and interpret his actions in the best light.
We can still admonish his actions that we know are sinful, but we do so in love.
Moreover, St. Thomas talks about having the not casting judgement when it is out of your authority:
…three conditions are requisite for a judgment to be an act of justice: first, that it proceed from the inclination of justice; secondly, that it come from one who is in authority; thirdly, that it be pronounced according to the right ruling of prudence. If any one of these be lacking, the judgment will be faulty and unlawful. First, when it is contrary to the rectitude of justice, and then it is called “perverted” or “unjust”: secondly, when a man judges about matters wherein he has no authority, and this is called judgment “by usurpation”: thirdly, when the reason lacks certainty, as when a man, without any solid motive, forms a judgment on some doubtful or hidden matter, and then it is called judgment by “suspicion” or “rash” judgment.
Ibid.
For example, you cannot judge a Pope or bishop to be a formal heretic because that is outside of your authority.
You also cannot usurp your parent’s, boss’s, teacher’s, priest’s, government’s, or the authority of anyone above you.
You can admonish those above you, like St. Paul did to St. Peter, but only if it is obvious that they have sinned.
And you should take care to admonish those above you respectfully, acknowledging they are your superior.
And if you have any doubt that they did something wrong, stay silent, for your own sake.
Also, do not judge the actions of anyone unless you know what they did was wrong and you have all the facts.
Examples of Admonishing vs Judging
So at this point I think we have established that there is a difference between judging and admonishing.
Judging a person’s heart – their intents, motives, personal worth, eternal destination – is a sin.
This is for God to do alone.
Judging their actions, and admonishing them out of love for their souls, is an act of love.
So let’s use examples to illustrate how to do this in real life.
Say you know a practicing out and proud homosexual.
Here are 2 ways you can tell him not to practice his sinful lifestyle:
“You’re going to Hell you sinner!”
Or:
“Please give up your homosexual lifestyle, since it’s bad for your soul. God bless!”
The first is a sin because you are making a judging them in place of God.
The second act is loving because you are gently correcting their bad behavior.
Here is another one, where the intent of the person may be unclear.
Say they tell you that they are a Catholic Socialist.
You could say:
“You’re an evil Socialist that secretly hates the Church!”
Or:
“Unfortunately, the Catholic Church has condemned Socialism. You should read this article…”
The first is judging intent, which you have no way of actually knowing. Only that person, and God, knows.
The second one is not judgmental, but instead allows you to correct their faulty beliefs.
Here is a third example. What if someone obstinately disagrees with Church teaching?
You could say:
“You’re a heretic. You need to repent!”
Or:
“You are committing heresy. Please repent.”
Those look pretty close.
But still, the first one judges the state of the person, while the second one judges the action.
Conclusion On Judging vs Admonishing
In conclusion, the distinction between sinful judgment and admonishment comes down to person vs action.
Like they say, hate the sin, not the sinner. Judge their sin, correct them, but love them while doing so.
