It is not difficult to abstain from sin. It is not difficult to abstain from anger or greed or lust or jealousy. Anyone can do this with even the slightest effort. Sin may well be the natural condition of humankind, but humankind no longer lives in a natural condition. Humanity has not conquered nature, but it has conquered humanity. It has been domesticated, enslaved by a Christ who commands his disciples to be perfect as God in Heaven is perfect. And if God is merely the absence of sin, humanity has—or at least has made it possible to have—achieved equality with Him centuries ago.
That sin persists is a minor mystery, one that despite its banality must still be solved. There are two main explanations for it, one psychological and another normative. The former is uninteresting. In their divine wisdom, the Christians have made freedom from sin into something inaccessible, unachievable, and so in some sense forbidden. To be an honest Christian, one must self-accuse, one must humble oneself, and so find themselves guilty of sin. It is no mystery that of the elect who have thus far escaped sin, not one has been Christian. Even Christ himself would humble himself, allowing temptation and anger to strike him too. And lest His wrath be called upon as witness to the sin of the Lord himself!
Christianity is a slave’s religion, one which exalts liberty to heights beyond human reach. Only grace can break our chains, and all human efforts to abstain from sin are for naught. It does not matter to the Christian that sin as they state it can be abolished by a synergy of the simplest psychological technologies—be they therapeutic or meditative—and the slightest social progress. Any sin that can be avoided is no sin at all. This is why the Christ in His Sermon revises the Jewish law forbidding murder into the much crueler, stricter law forbidding anger. And now as anger has been conquered humanity awaits the second revision of Christ.
But in truth this second revision is very far off. The Christian revels today in their sin, in their anger and their jealousy, their lust and their greed. They love to be punished, to pull at their chains in order that they be whipped back into place. It is the nature of humanity to crave a hierarchy, and the Christian craves their slavery. It is a comforting position for them, to relax as it were and allow the Lord to lift their lives. So many an addict or a criminal have surrendered to this siren song for the dark desire to release them of their sin. They empty their hearts of their lust only to fill it again with the Christ’s… revision.
Moral defeatism is the mortal sin of Christianity which says that perfection is achieved with the Lord but unachievable without. This explains the Christian’s penchant for their lusts and their anger which so frustrate—and yet reinforce—their aims. This explains their incomplete surrender to those ideals that they profess. As enlightenment encroaches upon the soul of the Christian, they retreat in order to preserve the darkness within them. They cherish this darkness. Through it, because of it, they shall find salvation. And what is the cost of a little sin now if it may purchase the Christian eternal torment in Heaven? That their salvation is from this very darkness is immaterial to them. What enlightenment could possibly compare to salvation? Certainly no Christian can compare to the might of the Lord! So why shall they compete with Him? Allow His Grace to enrapture, capture, and enslave. This is the way to Heaven. That so few today are truly Christian amongst even those who profess their faith stands as a testament to the virtue, singular as it may be, that recognises the vulgarity of moral defeatism and the achievability of virtue, of perfection.
No person stands without any virtue. The Christian, for all their vice, possesses the slave’s virtue. Others possess the master’s. The value of a virtue, however, takes form only when the practice it regulates has value. The slave’s virtue makes for a docile and pleasant servant, one who shall slither through life avoiding conflict despite their powerlessness. But a slavish condition is paralysis; it can generate no value but for the Lord, the Master to whom the slave is bound. And because the Christian does not even fully live their slavish life, they cannot generate even this value.
The value in virtue is its contribution to the power of one who wields it. But the master too does not wield virtue: they wield only the whip. Far from living a valued life, the master lives as a brute, precarious and fragile, ever wary of mutiny. Their virtue cannot protect them. It cannot be wielded as a weapon against the resentful and disobedient slave. Only the gods bear true virtue in their masterful condition, for only they are immune from usurpation. Humanity is far too delicate to dine on their ambrosia.
The virtuous life is not without sin; it has no need for servility. Sin is a distraction from the life of virtue and abstinence from it is a perversion of the means to virtue. For as the avoidance of sin requires the discipline to lord as master over oneself, so too does virtue. But in the former condition, self-mastery is marshalled in obedience to another master, to the Christ, to the commune, to the king; in the latter, it is marshalled in service of excellence, of one’s own power and interests. This is not equality, but it is neither domination. Virtue is the differentia from some prior condition of equality. The virtuous are constructed; they become nexuses of agency for and unto themselves, not self-sufficiently, but self-directedly.
The Kantian, who has elevated abstinence from sin to the altar of reason, does not speak this way about virtue. They speak rather of freedom as accord with Reason, with the Will of the Lord; for them the cultivation of agency is the capacity to fulfill their duty. Freedom to the Kantian is servitude. True virtue serves no one: it is neither slave to gods nor masters nor inclination. True virtue rules no one: it is itself neither master nor criterion over human action.
Virtue is not distinct from the human condition, nor is it identical with it. Virtue is constructed in human relations, both to self and to other continuously in their activity. Only so does it become achievable, practicable, embodied in human life. Only so can any person be said to attain virtue—and only so has every person failed. For virtue does not stay put: it is always in view but forever out of reach. It is always achievable but never achieved. This is the Christian’s insight turned back around. They have only forgotten that the Lord has legs.
 The Christian impulse is endemic elsewhere too, most notably in the Marxist revolutionary eschatology. It arises anywhere in which one is alienated from power; surrender becomes the final resolve of the oppressed. Under the Romans, the Jews surrendered to become Christian; under the increasingly complex empires of Europe, the poor surrendered to the benevolent hand of History, which shall through revolution right all wrongs and grow into international communism.