66. Breaking Curses Through Christ’s Redemption

The concept of breaking curses through Christ’s redemptive work is based on the belief that Jesus, through His death and resurrection, delivers believers from spiritual and generational bondage, including curses rooted in sin and disobedience. The debate centers around whether such curses can still affect Christians and if specific actions are needed to break them.

I. Scriptures Supporting Breaking Curses Through Christ’s Redemption

Galatians 3:13 (KJV) – “Christ hath redeemed us from the curse of the law, being made a curse for us…”
Interpretation: Paul teaches that Jesus became a curse to free believers from the curse associated with disobedience to the Mosaic Law.
Theological View: Many hold that this explicitly breaks all curses, especially those from Old Testament law, for believers.
Colossians 2:14-15 (KJV) – “Blotting out the handwriting of ordinances… nailing it to his cross…”
Interpretation: Jesus removed the legal decrees (including curses) that stood against us.
Theological View: Christ’s redemptive work nullifies the spiritual power behind curses.
Romans 8:1-2 (KJV) – “There is therefore now no condemnation to them which are in Christ Jesus…”
Interpretation: Freedom from condemnation implies freedom from spiritual consequences like curses.
Theological View: Curses as consequences of sin are lifted through union with Christ.
Ephesians 1:7 (KJV) – “In whom we have redemption through his blood, the forgiveness of sins…”
Interpretation: Redemption includes being bought back from the effects of sin, including curses.
Theological View: Christ’s blood breaks all bonds including generational sin and curses.
2 Corinthians 5:17 (KJV) – “Therefore if any man be in Christ, he is a new creature…”
Interpretation: Becoming a new creation implies a break from past generational issues.
Theological View: The new nature in Christ disconnects one from inherited curses.
Luke 10:19 (KJV) – “Behold, I give unto you power… over all the power of the enemy…”
Interpretation: Believers have spiritual authority over curses and demonic forces.
Theological View: Christ empowers believers to break curses actively.
Isaiah 53:5 (KJV) – “With his stripes we are healed.”
Interpretation: Healing can include spiritual deliverance from curses.
Theological View: The atonement provides for total liberation, including from generational bondage.
Revelation 12:11 (KJV) – “And they overcame him by the blood of the Lamb…”
Interpretation: Victory through Christ’s blood implies breaking all ties to the enemy, including curses.
Theological View: The believer’s testimony and Christ’s sacrifice are sufficient to cancel curses.

II. Scriptures Argued Against the Doctrine (Implying Believers May Still Be Affected)

Exodus 20:5 (KJV) – “…visiting the iniquity of the fathers upon the children…”
Interpretation: Suggests ongoing generational consequences.
Theological View: Some hold that curses from ancestors may still influence believers if unaddressed.
Deuteronomy 28:15-68 (KJV) – “…all these curses shall come upon thee…”
Interpretation: Lists extensive curses for disobedience.
Theological View: Some argue these can still apply spiritually without repentance or deliverance.
Lamentations 5:7 (KJV) – “Our fathers have sinned, and are not; and we have borne their iniquities.”
Interpretation: Acknowledges the inheritance of sin consequences.
Theological View: This may imply that without intentional breaking, curses persist.
John 9:2 (KJV) – “Who did sin, this man, or his parents…?”
Interpretation: The disciples believed in inherited consequences.
Theological View: Shows that inherited curses were assumed even in Jesus’ time.
Acts 8:21-23 (KJV) – “…thou art in the gall of bitterness, and in the bond of iniquity.”
Interpretation: Suggests spiritual bondage can exist even after conversion.
Theological View: Some interpret this as evidence that believers can remain cursed.
James 3:9-10 (KJV) – “…therewith curse we men… out of the same mouth proceedeth blessing and cursing.”
Interpretation: Even believers may speak curses, indicating active influence.
Theological View: Curses can originate from believers, implying they can be affected.
1 Peter 5:8 (KJV) – “Be sober, be vigilant; because your adversary the devil…”
Interpretation: Constant spiritual warfare suggests vulnerability.
Theological View: Believers must guard against ongoing attacks, including curses.
Hebrews 12:15 (KJV) – “…lest any root of bitterness springing up trouble you…”
Interpretation: Internal unresolved sin or bitterness can lead to bondage.
Theological View: Indicates that without dealing with personal or inherited sin, curses may take root.

Language, Translations, and Theological Debates

I. The Hebrew and Greek Perspectives

Understanding the doctrine of breaking curses through Christ’s redemption requires careful analysis of key Hebrew and Greek terms, as well as their respective translations in English (KJV and others). These translations shape the theological understanding of whether curses can be definitively broken through Christ’s atonement and whether such curses still apply to modern Christians.

1. The Hebrew Context (Old Testament)

In the Old Testament, curses are expressed using words like “אֵלָה” (ʾelah), “קְלָלָה” (qelālāh), and “מַקְּלָל” (maqlel). These terms generally denote a spiritual or physical punishment that follows disobedience or sin, often administered by God. The Hebrew scriptures emphasize blessings and curses as directly tied to adherence to God’s commandments, especially in the context of Deuteronomy 28.

Qelālāh (קללה): This word for curse in Hebrew signifies a strong negative pronouncement, often directly from God or via a prophetic figure. This term occurs in several key passages, such as Deuteronomy 28:15-68 (KJV), which lists the curses that would befall Israel if they turned away from God’s commandments. The language of curses in the Hebrew Bible suggests a legal, consequential aspect tied to national and individual sin.
Theological Debate on Qelālāh: Some theologians argue that the curse is a natural consequence of sin—one that can only be broken by complete repentance or atonement, while others believe that Christ’s sacrifice ends the necessity of this direct, retributive curse for the believer. Theologians who align with traditional views, especially within Judaism, argue that the curse is active unless the individual or nation returns to God, making Christ’s redemptive work a pivotal intervention in breaking such curses.

Key Hebrew Scripture:

Deuteronomy 28:45-46 (KJV) – “Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed…”
Interpretation: This curse is presented as the outcome of sin, and many believe that through Christ, the necessity of this curse has been abolished for believers.

2. The Greek Context (New Testament)

In the New Testament, the key Greek words for curses are “κατάρα” (katára) and “καταράομαι” (kataráomai), meaning a “curse” or “to invoke a curse.” These terms carry over the same weight as their Hebrew counterparts but are used within a Christian context, often focusing on the curse of sin or the law.

Katára (κατάρα): The primary Greek word for curse in the New Testament, used in passages such as Galatians 3:13 and Romans 9:3. In Galatians 3:13, Paul explicitly states that “Christ hath redeemed us from the curse of the law,” which is interpreted by many theologians as Christ redeeming humanity from the curse of disobedience, particularly in relation to the Mosaic Law.
Kataráomai (καταράομαι): The verb form for invoking a curse, found in places like 1 Corinthians 16:22 (“If any man love not the Lord Jesus Christ, let him be Anathema Maranatha”). The use of this term implies both a judgment and separation from the covenant promises.

Key Greek Scripture:

Galatians 3:13 (KJV) – “Christ hath redeemed us from the curse of the law, being made a curse for us…”
Interpretation: Paul’s declaration in Greek is unequivocal that Christ’s sacrifice removes the curse imposed by the law. In this sense, it suggests that redemption, through Christ’s action, transcends the boundaries of any curse defined by the law.

Theological Debate on Katára: The major theological debate centers on whether this Greek term implies an ongoing spiritual curse for those who do not accept Christ’s work or if the curse is fully removed for believers once Christ’s redemptive act is accepted. Scholars disagree on the implications of Galatians 3:13—some argue that it signifies full liberation from all curses, while others suggest that the effects of curses can still linger, particularly in cases of personal sin or generational transference.

II. The English Translation of the KJV and Its Issues

The King James Version (KJV) has been instrumental in shaping Christian theological understanding of breaking curses through Christ’s redemption, yet there are several linguistic and translation challenges.

“Curse” vs. “Punishment”: The English word “curse” in the KJV is often used interchangeably with terms like “punishment” or “judgment,” which can muddy the waters of interpretation. For instance, in Galatians 3:13, the phrase “Christ hath redeemed us from the curse of the law” implies the legal, punitive nature of the curse. However, some argue that “curse” could be better understood as a separation from God, not just punitive punishment.
Legal and Spiritual Dimensions: The KJV translation emphasizes the legal nature of curses (e.g., in Deuteronomy 28), but does not always capture the more spiritual dimension found in the original languages. In Romans 8:1-2, the KJV speaks of “no condemnation” for those in Christ, but “condemnation” in Greek is “κατάκριμα” (katákrima), a legal verdict, while in Hebrew, “בּוֹשֶׁת” (bôsheth) could imply shame or dishonor, which isn’t directly translated into English as “curse.”

III. Problems in Greek and English Translations

Translation of “Curse” in Galatians 3:13: The debate arises in how “katára” (curse) in Galatians 3:13 is translated. Some versions (like the KJV) use “curse of the law,” while modern translations like the NIV refer to “the curse of the law” as “the curse of the law’s demands.” The subtle shift in wording affects the perception of whether Christ merely freed us from the consequences of the law or fully abolished the curse itself.
The Accuracy of Greek Translations: Greek translations, especially in the New Testament, have led to debates around the exact nature of redemption. For instance, Romans 8:1 in the KJV does not specify whether “no condemnation” also means “no curse” but leaves open the theological argument that believers may still experience spiritual consequences. Greek scholars often point out that such ambiguities arise from the translational choices.
Reconciliation of the “Curse of the Law” with Modern Christian Life: Many modern Christians struggle with applying the concept of curse-breaking today, as the legalistic context of the Old Testament doesn’t directly translate into Christian experiences. Theologically, many would argue that while Christ has abolished the law’s curse (as per Galatians 3:13), believers may still be impacted by personal sin and need ongoing repentance.

IV. Summary of Language and Theological Views

The debate around breaking curses through Christ’s redemption in Hebrew, Greek, and English translations primarily revolves around the terms “curse” and “redemption.” The Hebrew qelālāh and Greek katára both convey the idea of a punitive consequence of sin, but the New Testament teachings of Christ’s redemptive work provide an alternative understanding—one of freedom from the spiritual consequences of sin. This theological shift in the KJV translation, and others, is critical to understanding whether Christians are still under a curse or if Christ has fully broken that bondage.

The accuracy of Greek translations, especially regarding terms like katára, is debated. The Greek terms emphasize a legal context of curse and redemption, but translations like the KJV at times oversimplify or confuse the legal and spiritual nuances. Some scholars argue that modern translations that soften these terms provide a more holistic understanding of redemption, though many still hold that the KJV‘s approach of focusing on “curse” and “law” preserves the core theological points.

Summary: The debate around the doctrine of breaking curses through Christ’s redemption is deeply intertwined with the original languages and the way they have been translated into English. While there is a consensus that Christ has broken the legal consequences of sin, there is continued debate about how far-reaching this redemption is in terms of generational curses and personal sin. Different denominational views on sanctification, atonement, and spiritual warfare influence how the translations are understood, making this a rich area of theological discussion.

Denominational Views

1. Roman Catholic Church

Summary: The Roman Catholic Church believes that Christ’s redemption through His sacrifice on the cross breaks the curse of sin. However, they teach that full freedom from the curse and its effects is realized through participation in the Church’s sacraments, especially baptism, penance, and absolution. While Christ’s sacrifice has provided the foundation for redemption, Catholics emphasize the need for ongoing acts of faith and grace through the sacraments.
View For: Christ’s work on the cross breaks the curse of sin, but the continued application of grace through the sacraments is necessary for believers to experience the full breaking of curses.

Scriptural Support: Galatians 3:13 – “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.”
Greek Interpretation: The Greek word “katara” (κατάρα) is used in this verse, meaning a curse or condemnation. Christ’s sacrifice removed this curse from believers, but Catholics believe this removal is fully experienced through sacramental participation.
View Against: Catholic theology acknowledges that though Christ has redeemed believers from the curse of sin, there may still be consequences for personal or generational sins. This is addressed through penance, absolution, and participation in Church sacraments.
Scriptural Support: Lamentations 5:7 – “Our fathers have sinned, and are not; and we have borne their iniquities.”
Hebrew Interpretation: The word “avon” (עָוֺן) means iniquity or moral perversity. This suggests that the effects of sin can pass through generations, implying that full freedom from curses requires addressing these effects through the sacramental system.

2. Eastern Orthodox Church

Summary: In the Eastern Orthodox Church, Christ’s redemptive work on the cross is seen as breaking the curse of sin, but the liberation from that curse is realized through the process of theosis (deification), or union with God. While redemption is a present reality, it is fully experienced through participation in the sacraments, repentance, and a life of sanctification.
View For: Christ’s atoning work is understood as breaking the curse of sin and its effects, but full participation in that redemption is seen in the believer’s ongoing union with God through theosis.

Scriptural Support: Colossians 2:14-15 – “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.”
Greek Interpretation: The phrase “blotting out” is from the Greek word “exaleipho” (ἐξαλείφω), meaning to erase or wipe away. This signifies that the curse and condemnation are removed, but Orthodox theology holds that believers must still undergo theosis, becoming more like God and participating in the divine life to experience full freedom.
View Against: Despite Christ’s sacrifice, the effects of sin, including generational curses, may still influence a believer’s life. The process of theosis continues to remove the lingering effects of sin, but full liberation is a process, not an instantaneous act.
Scriptural Support: Lamentations 5:7 – “Our fathers have sinned, and are not; and we have borne their iniquities.”
Hebrew Interpretation: The word “avon” (עָוֺן) means iniquity, and it suggests that the effects of sin can affect future generations. Therefore, liberation from curses is not only about the initial act of redemption but requires ongoing sanctification.

3. Evangelical

Summary: Evangelical theology teaches that Christ’s work on the cross fully breaks the curse of sin. This redemption is immediate and applies to all believers who have faith in Christ. Evangelicals emphasize that, though believers are freed from the curse of sin at the moment of salvation, they must actively live out this freedom through repentance, prayer, and sanctification.
View For: Christ’s sacrifice is seen as sufficient to break the curse of sin completely. Redemption is instantaneous and applied at salvation, but believers must actively live in the freedom provided by Christ.

Scriptural Support: Galatians 3:13 – “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.”
Greek Interpretation: The word “katara” (κατάρα) signifies a curse or divine judgment. Evangelicals interpret this verse to mean that Christ’s death has fully and permanently removed the curse for all who believe, with no further need for rituals or practices to break curses.
View Against: Some Evangelicals argue that while the curse of sin is broken, generational curses or the consequences of personal sin may still affect the believer and require spiritual warfare or repentance to fully break.
Scriptural Support: Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Hebrew Interpretation: The word “alah” (עָלָה) means a curse or something that rises against a person. This suggests that while the curse of sin is broken in Christ, consequences of sin may persist unless addressed through ongoing spiritual efforts.

4. Protestant (General)

Summary: Protestant theology generally affirms that Christ’s death on the cross breaks the curse of sin. However, Protestant beliefs vary on whether generational curses remain. Many Protestants believe that while Christ’s redemption is complete and immediate, believers may still experience the effects of sin, which must be dealt with through repentance, spiritual growth, and sometimes through prayer or spiritual warfare.
View For: Christ’s work is seen as fully breaking the curse of sin, but the effects of sin (including generational curses) must be confronted through spiritual practices such as repentance and sanctification.

Scriptural Support: Romans 8:1-2 – “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”
Greek Interpretation: The Greek word “katakrima” (κατάκριμα) means condemnation or judgment. This verse emphasizes that the believer is free from the eternal consequences of sin, but living in this freedom requires walking in the Spirit.
View Against: Some Protestants argue that though the curse of sin is broken, generational curses and personal sins may still need to be addressed through repentance and sanctification.
Scriptural Support: Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Hebrew Interpretation: The word “alah” (עָלָה) is again used here, showing that curses may still affect a believer’s life unless actively resisted.

5. Baptist (Southern Baptist, Independent Baptist, etc.)

Summary: Baptists believe that Christ’s redemptive work on the cross fully breaks the curse of sin. Redemption is applied immediately at salvation, but ongoing spiritual practices like repentance, prayer, and obedience are necessary to maintain the believer’s freedom. While generational curses are acknowledged, Baptists believe that these curses are broken when a person is saved, and that believers must walk in the new life Christ has given them.
View For: Christ’s redemption is complete and applies immediately to all who are saved. The curse of sin is broken once for all, but ongoing faith and sanctification are required to live in the freedom of this redemption.

Scriptural Support: 2 Corinthians 5:17 – “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
Greek Interpretation: The word “kainos” (καινός) means “new” or “renewed.” Baptists understand this to mean that in Christ, believers are given a new nature, free from the curse of sin, but they must continue to live out this new life.
View Against: Some Baptists teach that generational curses may still affect the believer’s life due to unrepentant sin or lack of spiritual growth.
Scriptural Support: Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Hebrew Interpretation: The word “alah” (עָלָה) is used again to show that generational sins or curses may persist unless addressed through the believer’s actions in Christ.

6. Methodist (United Methodist, AME, etc.)

Summary: Methodism teaches that Christ’s work on the cross frees believers from the curse of sin, but the believer must continue to live in the light of that redemption through sanctification. The process of sanctification, which is an ongoing work of the Holy Spirit, breaks the influence of sin and curses over a believer’s life.
View For: Christ’s death breaks the curse of sin, and this freedom is experienced through sanctification, which is a lifelong process.

Scriptural Support: Romans 6:18 – “Being then made free from sin, ye became the servants of righteousness.”
Greek Interpretation: The word “eleutheroo” (ἐλευθερόω) means “to set free.” This verse shows that believers are set free from the curse of sin, but they must actively serve righteousness through sanctification.
View Against: While redemption from sin is immediate, the effects of sin, including generational curses, may still influence a believer unless addressed through continued sanctification.
Scriptural Support: Lamentations 5:7 – “Our fathers have sinned, and are not; and we have borne their iniquities.”
Hebrew Interpretation: The word “avon” (עָוֺן) suggests that the consequences of sin can affect future generations, which may require the believer to live out redemption actively.

7. Lutheran (Missouri Synod, ELCA, etc.)

Summary: Lutherans believe that Christ’s work on the cross breaks the curse of sin and that this freedom is applied through faith alone (sola fide). However, Lutherans also emphasize that believers must continue to live in the light of this redemption through the means of grace, including baptism, confession, and the Lord’s Supper.
View For: Christ’s redemption breaks the curse of sin completely, and this freedom is applied through faith. The believer experiences the fullness of this freedom through the means of grace.

Scriptural Support: Ephesians 2:8-9 – “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.”
Greek Interpretation: The word “charis” (χάρις) refers to grace. Lutherans stress that redemption from the curse of sin is purely by grace, received through faith, and experienced through participation in the sacraments.
View Against: While Christ has broken the curse of sin, Lutherans believe that ongoing sanctification is needed to live fully in the freedom of redemption, as some curses may still affect the believer.
Scriptural Support: Lamentations 5:7 – “Our fathers have sinned, and are not; and we have borne their iniquities.”
Hebrew Interpretation: The word “avon” (עָוֺן) suggests the lingering effects of sin, which may require continued faith and participation in the means of grace to be fully addressed.

8. Pentecostal (Assemblies of God, UPCI, etc.)

Summary: Pentecostals believe in the immediate breaking of the curse of sin through Christ’s redemption and emphasize the role of the Holy Spirit in helping believers maintain their freedom from sin and curses. Spiritual gifts and prayer, particularly deliverance ministry, are seen as essential tools in breaking any lingering curses.
View For: Christ’s redemption fully breaks the curse of sin, and the believer’s freedom is maintained through the power of the Holy Spirit and deliverance ministry.

Scriptural Support: Luke 4:18 – “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives…”
Greek Interpretation: The word “aphesis” (ἄφεσις) means forgiveness or deliverance. Pentecostals see this deliverance as a continual process in which the believer is freed from both sin and any spiritual oppression or curses.
View Against: Pentecostals argue that generational curses can still affect believers unless they actively resist through prayer, fasting, and deliverance ministry.
Scriptural Support: Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Hebrew Interpretation: The word “alah” (עָלָה) suggests that curses may still affect believers unless actively resisted through spiritual means.

9. Jehovah’s Witnesses

Summary: Jehovah’s Witnesses believe that Christ’s death broke the curse of sin and made the possibility of eternal life available to mankind. However, they teach that those who do not follow Jehovah’s commands and live by His laws will still bear the consequences of sin and curses. Jehovah’s Witnesses emphasize the necessity of obedience to God’s will.
View For: Christ’s sacrifice removed the curse of sin, but the believer must adhere to God’s commandments to maintain their standing and avoid the consequences of sin.

Scriptural Support: Revelation 22:3 – “And there shall be no more curse…”
Greek Interpretation: The word “anathema” (ἀνάθεμα) refers to a curse or a condemned state. Jehovah’s Witnesses see the removal of the curse of sin as a part of the future restoration of all things.
View Against: Jehovah’s Witnesses argue that disobedience to Jehovah’s commands can bring curses upon a person, which can only be broken through repentance and living in accordance with Jehovah’s standards.
Scriptural Support: Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Hebrew Interpretation: The word “alah” (עָלָה) again points to generational and personal curses affecting those who do not live according to God’s commandments.

10. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)

Summary: Mormons believe that Christ’s atoning sacrifice removed the curse of sin and made salvation possible for all who accept His gospel. However, they emphasize that full freedom from curses, including those related to personal or generational sin, is found in accepting the fullness of the gospel, including temple ordinances and covenants.
View For: Christ’s work removes the curse of sin, but Mormon theology emphasizes the necessity of temple ordinances and eternal covenants to break generational curses.

Scriptural Support: 2 Nephi 9:7 (Book of Mormon) – “And because of the atonement of Christ, the resurrection of the dead is brought to pass… and the curse of death is removed…”
Interpretation: While Mormons do not use Hebrew or Greek directly in their scriptures, their understanding of redemption mirrors Christian concepts but places a unique emphasis on ordinances to break generational curses.
View Against: Generational curses remain until temple ordinances and eternal covenants are made.
Scriptural Support: D&C 132:46 – “And verily I say unto you, that whatsoever you shall bind on earth shall be bound in heaven…”
Interpretation: Mormons believe that blessings and curses can be bound or loosed through priesthood authority, emphasizing a need for temple ordinances to break spiritual curses.

11. Seventh-day Adventist

Summary: Seventh-day Adventists believe that Christ’s sacrifice has broken the curse of sin and that this redemption is available to all who accept Christ and live according to His commandments, particularly keeping the Sabbath. They teach that while believers are freed from the curse of sin, they must continue to live in obedience to God to avoid the consequences of sin and any spiritual curses.
View For: Christ’s redemption has fully broken the curse of sin, and this freedom is realized through faith and obedience, especially keeping the Sabbath.

Scriptural Support: Galatians 3:13 – “Christ hath redeemed us from the curse of the law, being made a curse for us…”
Greek Interpretation: The word “katara” (κατάρα) refers to curse or condemnation. This verse affirms that Christ’s death has broken the curse, but Adventists emphasize ongoing obedience to God’s law as part of living in that freedom.
View Against: Adventists believe that breaking the curse of sin requires continual obedience to God’s commandments, including the Sabbath, and that failure to do so can result in spiritual consequences.
Scriptural Support: Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Hebrew Interpretation: The word “alah” (עָלָה) emphasizes that generational and personal curses can still affect believers if they fail to live according to God’s commandments.

Conclusion

The doctrine of breaking curses through Christ’s redemption is widely acknowledged in many Christian denominations, with varying interpretations and emphases. Most denominations agree that Christ’s atonement on the cross was sufficient to break the curse of sin, but views differ on the ongoing effects of curses and how they are dealt with in the Christian life. The approach to curses—whether they are seen as spiritual forces needing to be actively broken, generational consequences, or simply the consequences of sin—is shaped by theological traditions and practices within each denomination.

Below is a table summarizing the views, interpretations, and scriptural basis for each denomination regarding the doctrine of breaking curses through Christ’s redemption.

Table 1: Views in Favor of Breaking Curses Through Christ’s Redemption

Denomination	View	Interpretation	Scripture Basis Reference and Quote (KJV)
Roman Catholic	Christ’s work redeems believers from sin’s curse through sacraments.	Redemption is applied through sacraments and the grace of the Church, particularly baptism and confession.	Galatians 3:13 – “Christ hath redeemed us from the curse of the law…”
Eastern Orthodox	Christ’s redemption frees believers from curses through theosis.	Theosis and union with Christ break curses; curses are dealt with through prayer and sacraments.	Colossians 2:14-15 – “Blotting out the handwriting of ordinances…”
Evangelical	Christ’s sacrifice breaks all curses through faith and salvation.	Curses are broken through faith in Christ; spiritual oppression is overcome by repentance and prayer.	Galatians 3:13 – “Christ hath redeemed us from the curse of the law…”
Protestant (General)	Curses are broken through Christ’s redemptive work.	Redemption through Christ removes all curses, and believers live free from the curse of sin.	Romans 8:1-2 – “There is therefore now no condemnation to them which are in Christ Jesus…”
Baptist	Christ’s atonement breaks all curses for believers.	Salvation through Christ fully removes curses; spiritual oppression can be dealt with through prayer.	2 Corinthians 5:17 – “If any man be in Christ, he is a new creature…”
Methodist	Christ’s work breaks curses, and sanctification continues to remove their effects.	Curses are broken at salvation, but sanctification helps to remove any ongoing spiritual oppression.	Ephesians 1:7 – “In whom we have redemption through his blood…”
Lutheran	Christ’s redemption frees believers from curses.	Curses are removed at the moment of salvation, but believers must continue to live in faith.	Romans 8:1-2 – “There is therefore now no condemnation…”
Pentecostal	Christ breaks curses, and deliverance ministries are essential.	Believers can actively break curses through prayer, faith, and spiritual warfare.	Luke 10:19 – “Behold, I give unto you power…”
Jehovah’s Witnesses	Christ’s sacrifice removes the curse of sin.	Believers are freed from the curse of Adam’s sin, and they must live according to Jehovah’s laws.	Romans 8:1 – “There is therefore now no condemnation…”
Mormonism (LDS)	Christ’s redemption transforms believers, removing the curse.	Curses are removed when a person comes into Christ’s saving grace, but not emphasized as generational curses.	2 Corinthians 5:17 – “If any man be in Christ, he is a new creature…”
Seventh-day Adventist	Christ’s work removes curses, but sanctification is ongoing.	Redemption removes the curse, but believers must continue to live out their faith in Christ to fully experience deliverance.	Galatians 3:13 – “Christ hath redeemed us from the curse of the law…”

Table 2: Arguments Against Breaking Curses Through Christ’s Redemption

Denomination	Argument Against View	Interpretation	Scripture Basis Reference and Quote (KJV)
Roman Catholic	Generational curses may still affect believers.	Repentance and sacramental grace are necessary to deal with ongoing spiritual consequences.	Lamentations 5:7 – “Our fathers have sinned, and are not…”
Eastern Orthodox	Curses may persist without repentance.	Salvation frees believers, but the effects of sin or curses may continue unless repentance and prayer are actively engaged.	Lamentations 5:7 – “Our fathers have sinned, and are not…”
Evangelical	Sin’s consequences, including curses, can persist in the believer’s life.	Personal sin and spiritual oppression can result in continued consequences unless repented.	John 9:2 – “Who did sin, this man, or his parents, that he was born blind?”
Protestant (General)	The effects of generational sin may still impact the believer.	Generational consequences may persist and must be addressed through active repentance and prayer.	Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Baptist	Curses are still experienced due to unrepentant sin or spiritual oppression.	Consequences of sin, including curses, may remain without full repentance and healing.	Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Methodist	Curses may persist due to ongoing spiritual issues or lack of sanctification.	Even after redemption, ongoing sin can bring consequences, including spiritual oppression or curses.	James 3:9-10 – “Therewith bless we God, even the Father; and therewith curse we men…”
Lutheran	Generational curses can still affect descendants.	Even after redemption, the believer’s descendants may experience consequences unless dealt with.	Lamentations 5:7 – “Our fathers have sinned…”
Pentecostal	Curses can still affect believers if they do not engage in spiritual warfare.	Believers must engage in spiritual warfare to break curses, even though Christ’s redemption is complete.	John 9:2 – “Who did sin, this man, or his parents…”
Jehovah’s Witnesses	Consequences of sin may still follow believers.	Although Christ’s sacrifice removes sin’s curse, believers must live according to Jehovah’s law to avoid consequences.	Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Mormonism (LDS)	Curses are not a primary focus in the LDS faith.	LDS theology does not emphasize breaking generational curses, but focuses on personal salvation through Christ.	Deuteronomy 28:45-46 – “Moreover all these curses shall come upon thee…”
Seventh-day Adventist	Curses may persist if the believer does not fully surrender to Christ.	Salvation is complete, but ongoing sanctification and obedience are necessary to fully remove the effects of sin.	James 3:9-10 – “Therewith bless we God, even the Father…”

Summary:

Across denominations, there is general agreement that Christ’s redemptive work on the cross breaks the curse of sin and offers freedom from spiritual oppression. However, the interpretation of what constitutes a “curse,” whether generational or personal, and how it is broken differs significantly. Most denominations, including Catholic, Orthodox, Evangelical, and Pentecostal, affirm that Christ’s atonement frees believers from the law’s curse, but they vary in how they understand ongoing spiritual warfare, generational consequences, and the role of repentance and sanctification. The focus on personal sin, spiritual warfare, and continued sanctification highlights differing views on whether curses are completely eradicated at conversion or whether they require active prayer and repentance to fully break.

While some denominations place a strong emphasis on the need for deliverance ministries (Pentecostal, Evangelical), others highlight the importance of sacraments, prayer, and sanctification in maintaining spiritual freedom (Catholic, Orthodox, Methodist). The common thread is the belief that through Christ, the believer is no longer bound by the curse of the law, but the ongoing process of sanctification, repentance, and spiritual warfare varies according to doctrinal focus.