world of his own day. Where did all this evil come
from? What is the origin of this condition of universal sinfulness?
(cf. CCC 401)
The
Genesis narrative of “The Fall” is the inspired Scriptural response to this
fundamental human question of every age. Not God, but the original man and
woman, are the source of moral evil. And not just “Everyman” like the
Medieval plays, but the first members, the origin, of our human race. This
alone can explain the universality of evil in our race, and the moral evil
which we experience in our world today. Yet the final biblical word is not that
“human beings are evil” but that “God is Savior.”
B. St. Paul
375. In addition to the Genesis account of the
Fall, St. Paul
insists strongly on the fact that “All have sinned and are deprived of the
glory of God” (Rom 3:23; cf. 5:12). But he is equally insistent that “Just
as in Adam all die, so in Christ all will come to life again” (1 Cor 15:
22). “For if by the offense of the one person all died, much more did the
grace of God and the gracious gift of the one person Jesus Christ abound for
all” (Rom 5:15; cf. CCC 399-401).
II. Church Teaching on Original Sin
376. From such biblical sources the Church
teaches that “Adam, the first man, by
transgressing God’s commandment in paradise, at once lost the holiness and justice in which he had been
constituted; and drew upon himself . . . death.” The holiness and justice
received from God was lost not only for him but also for his descendents
(Trent, cf.
ND 508-9; CCC 404). We Filipinos today, as members of the race of Adam, do
not inherit his personal sin, but rather the sinful condition
started by his “originating sin.” It is a condition in which each of us
is personally involved. What we inherit, the “kasalanang mana,” is the state
of sinfulness in which we all are born.
This
universal sinfulness is confirmed by the clear Gospel proclamation that all
are redeemed by Christ. Put briefly, it is a dogma of
our Christian Faith that we all need to be redeemed.
377. First
of all, in describing original sin today we speak of the “sin of the world”
(Jn 1:29; CCC 408). This means the “polluted atmosphere” into which we all
are born. It is the social dimension of original sin: the “sinful
structures” of injustice, oppression and exploitation that PCP II so
emphasizes today in its thrust for social renewal and transformation (cf. PCP
II 261-71).
378. Second, there is the personal interior dimension of original sin, the
“heart of darkness within us” which is “in all men, proper to each” (Trent, ND
510). We experience this aspect of original sin especially in one of its
effects that remains even after Baptism, called concupiscence.
Concupiscence itself is not sin, but is rather the “inclination which comes
from sin and inclines to sin” (ND 512; cf. CCC 405-6).
This
indicates that the sacred history narrated in the Bible is re-enacted in some
way in each of us. Through the grace of the redeeming Christ received in
Baptism, we are called to “wrestle with, manfully resist” this situation and
interior inclination to sin (ND 512).
379. This Church doctrine merely echoes the
Biblical exhortation: “Let us lay aside every encumbrance of sin which clings
to us and persevere in running the race which lies ahead; let us keep our eyes
fixed on Jesus, who inspires and perfects our faith” (Heb 12:1-2).
380. Third,
there is the “ratification” of original sin by our personal sinful thoughts,
words and deeds. Our sins constitute a real part of the “sin of the world” for
others, just as their personal sins are part of the “sin of the world” for us (cf.
NCDP 221).
381. For ourselves, our concupiscence manifests
itself in certain sources or roots of sins traditionally called the “seven
capital sins” from which many sins spring. These sins plague not only
individual sinners, but also have a corporate dimension. They thrive in
various ways among social groups, institutions and various social structures.
The sins
usually identified as “capital” include: pride: exalting oneself beyond
what is due and true; lust: disordered desire for, or inordinate
enjoyment of sexual pleasure; anger: destructive aggressiveness; gluttony:
excessive indulgence in food or drink; envy: begrudging others their
talents, success and wishing them evil; covetousness: desiring what
belongs to others, leading to dishonesty, stealing, and injustice; and sloth:
laziness and escape from exerting due effort.
382. These “capital sins” can be compared to the
“works of the flesh” which St. Paul enumerates: “lewd conduct, impurity,
licentiousness, idolatry, sorcery, hostilities, bickering, jealousy, outbursts
of rage, selfish rivalries, dissensions, factions, envy, drunkenness, orgies,
and the like” (Gal 5:19-21).
Descriptive Definition of Original Sin
383. Original sin can be described as the
state in which we are born as members of the human race. We are thus
situated in a sinful history that affects our capacity to love God above all,
to become our true full selves, and achieve our destiny.
• It is called “original”
since it dates from the origin of our human race. This means it is universal:
all need to be redeemed.
• It is called “sin” not because it
is a personal sinful thought, word, or action on our part, but because it is a
state contrary to God’s will. It is an obstacle to that positive loving
relation to Him and His whole creation for which we are created.
384. This Catholic doctrine should not be
difficult to understand since we all experience this inclination to evil and a
lack of harmony within ourselves, with others and with all created things.
Genesis describes these consequences of the Fall as the direct result of the
refusal to acknowledge God as the creative source of all and final destiny for
every human person. The Bible frequently highlights this experience of
disharmony by describing life as a dramatic struggle between good and evil,
between light and darkness (Ecclesiastes; Isaiah; Romans.)
385. Our experience of this personal disharmony
within us is strikingly described by St.
Paul’s cry of anguish: “What happens is that I do, not
the good I will to do, but the evil I do not intend. . . What a wretched man I
am! Who can free me from this body under the power of death?” Yet Paul’s answer
comes immediately: “All praise to God, through Jesus Christ our Lord!” (Rom
7:19-20, 24-25).
386. More emphasized today are the social
consequences of original sin. Yet in many current efforts to bring peace,
justice, and economic betterment to all, the obstacle of sin tends to be passed
over. Sin is not an active category in current social sciences, which
even some well-meaning Christians seem to think will bring salvation.
But to so ignore the fact of our wounded human
nature, our inclination to self-centeredness and pride has led to “grave errors
in the areas of education, politics, social action and morals” (CCC 407-9;
cf. CA 25).
387. As Filipinos with a deep cultural
Catholic tradition, we should be able to recognize the very fruitful
contributions of the social sciences without idolizing them. We will not
ultimately be “saved” by any new five-year economic plan, or novel political
stratagem. Only by responding as best we can to the grace of Christ our Lord,
will all our economic, social and political activities be salvific.
388. Vatican II gives us a glimpse of the depth
and extent of this response:
For a monumental struggle against the powers of
darkness pervades our whole human history. The battle was joined from the very
origins of the world and will continue until the last day (cf. Mt 24:13;
13:24-30). Caught in this conflict, we are obliged to wrestle constantly if
we are to cling to what is good. Nor can we achieve our own integrity without
valiant efforts and the help of grace (GS 37).
389. Finally, we all must face the ultimate test
of our lives: death. Our natural deep fear and dread of total annihilation and
extinction can make death a traumatic test. Bodily death as we now experience
it is due to the Fall:
Because God did not make death, nor does He rejoice in
the destruction of the living. For He fashioned all things that they might have
being . . . It was the wicked who with hands and words invited death, and considered
it a friend, and pined for it, and made a covenant with it, because they
deserve to be in its possession (Wis 1:13-14, 16).
390. St.
Paul also brings out clearly the relation of death to
sin: “Just as through one man sin entered the world, and with sin death, death
thus coming to all men inasmuch as all sinned” (Rom 5:12). But he does
this to show “that as sin reigned through death, grace also may reign by way of
justice leading to eternal life through Jesus Christ our Lord” (Rom 5:21).
Vatican II repeats this message:
“God has called us, and still calls us, to cleave with
all our being to Him in sharing forever a life that is divine and free from all
decay. Christ won this victory when he rose to life, for by his death he freed
us from death” (GS 18).
III. Original Sin and Filipino
Catholic Life
391. The reality of original sin is brought home
to most Filipinos by two prominent aspects of our Catholic life. The first
is our practice of infant Baptism. Infants “who of themselves cannot
have yet committed any sin are truly baptized for the remission of sins” (Trent, ND
511). This is because as members of the race of Adam they are affected by
its sinfulness. They are influenced both interiorly as they grow up, and
exteriorly through the whole sinful situational environment.
In the
sacrament of Baptism, the child is blessed in the name of the Most Holy
Trinity. This binds the infant through the Risen Christ in the power of the
Holy Spirit to the “people of God,” the Church, represented by the parents, the
sponsors, the whole family and friends, and the local Christian community.
392. Baptism “wipes away original sin” in the
sense that the baptized receives the Holy Spirit who makes present the salvific
love of the Risen Christ and the Father. This grace enables the baptized to
grow up in a Christian way of life: Christ is Head, the Spirit is
inner force, the heavenly Father is creative source and final destiny,
and the local Church is the place of redemption.
393.
Vatican II describes the Christian perspective into which the baptized is
introduced.
All human activity, constantly imperiled by our pride
and deranged self-love, must be purified and perfected by the power of Christ’s
cross and resurrection. For, redeemed by Christ and made new creatures in the
Holy Spirit, we are able, and indeed ought, to love the things created by God .
. . receive them from God, and respect and reverence them as flowing constantly
from the hand of God (GS 37).
394. The second aspect of Filipino
Catholic life that brings out the reality of original sin is devotion to Mary,
the Immaculate Conception. Despite many common misunderstandings of this
Catholic doctrine, Filipino Catholics are taught to pray to Mary “conceived
without original sin.” Mary was, from the first moment of her conception in the
womb of her mother, “graced” by God in view of her mission to become the mother
of God’s only begotten Son according to the flesh. At no moment was she under
the power of sin. This “singular grace and privilege” of Mary was accomplished
by “almighty God in view of the merits of Jesus Christ the Savior of the human
race” (ND 709).
395. Mary’s Immaculate Conception, therefore,
shows Christ’s power in overcoming sin, and holds out the promise to us all.
For if we try to imitate Mary’s perfect loving fidelity to God by struggling
valiantly in the power of the Spirit to avoid sin and follow Christ faithfully
in our daily lives, we too may one day be freed from sin and live fully in
God’s love. Catholics the world over, through the centuries, have found that
sincere devotion to and veneration of Mary is an extraordinarily efficacious
means toward that goal.
INTEGRATION
396. The
Catholic doctrine on original sin naturally goes with creation,
since it modifies the believers’ view of all reality. As with creation, it is
Christ our Lord who offers the real insight into this reality. For not only do we see Christ in sharper light as “the Lamb of God who
takes away the sin of the world” (Jn 1:29) __ our
Savior. We also see ourselves and our sinful world, with all its tragedies,
trials and frustrations, as immediately touched by God our Father, through His
only begotten Son-made-man, Risen from the
dead, and in Their Holy Spirit. God our Savior is with us precisely in our
experience of combatting this universal sinfulness.
397. This doctrine of original sin radically
affects our moral perspective and vision. We begin to understand
the depth of the “power of evil” ranged against our attempts to follow Christ
faithfully through thought, word and deed. The personal and social demands of
responsible Christian living would be overwhelming if it were not for Christ’s
promise to be with us always in his Spirit. And this presence of Christ and his
Spirit is felt only through an active prayer and sacramental life.
398. In worship, a more accurate
understanding of original sin would help the Filipino Catholic toward a far
deeper appreciation of Baptism. Instead of a “social” ceremonial ritual
which by some magic supposedly “washes away” sin from an apparently innocent
child, Baptism would be seen as a real force throughout our Christian lives.
Baptism calls for our persevering effort to follow Christ in everything we do.
Our Baptismal vows, repeated every Easter, must be taken seriously as a
realistic commitment to Christ. Only through the power and inspiration of the Spirit,
sent by the Risen Christ and the Father, can we be faithful to
them. We make them as members of the local Church, the Christian
community whose strength and support are absolutely essential for our active
Catholic life.
399. A better
grasp of the reality of original sin would also both inspire a more intense prayer
life as well as help purify it from self-centeredness. A “pure and open
heart,” “child-like simplicity,” and “intense sorrow for sin and firm purpose
of amendment,” are not qualities that “come naturally.” When present, we
recognize them as gifts of the Spirit. Thus, the worship dimension of
our Catholic Faith is also intrinsically influenced by the condition described
by the doctrine of original sin.
QUESTIONS AND ANSWERS
400. Why is there sin and evil in
the world?
The
Bible teaches that sin and evil come not from God who created everything good,
but from the willful disobedience of man who abused his God-given freedom at
the dawn of history.
401. What does “original sin”
mean?
“Original
sin” can refer to two things:
• the first “originating
sin” which brought evil and brokenness into the world; or
• “originated sin,” or the
actual sinful state into which we are born, the essence of which is the
privation of sanctifying grace, and some of whose consequences are evident in
the outside sinful situation (sin of the world), and the inner effect of
disordered desires (concupiscence) we all experience within us.
402. Why does the Bible treat of
original sin?
The
Bible’s “Good News” narrates the history of sin in the world to bring out our
need for God’s redeeming love through Jesus Christ in the Holy Spirit.
403. What does Genesis teach about
original sin?
Genesis narrates the primordial account
of the “originating sin” of Adam and Eve and its consequences for them as well
as in the spread of evil in order to account for the evil which we all
experience today.
404. What does St. Paul teach about original sin?
St.
Paul teaches that “just as through one man’s [Adam’s] disobedience all became
sinners, so through one man’s [Christ’s] obedience all shall become just” (Rom
5:19).
405. How does Church teaching
explain original sin?
The
Church clarifies that we do not inherit Adam’s personal sin, but its
consequences, that is that as members of the human race, we are born
deprived of sanctifying grace, into the sinful condition in the world with our
weakened human nature resulting from his sin.
406. In what does original sin
consist and what is related to it?
Original sin essentially consists in the
privation of sanctifying grace, the condition in which all human beings are
born.
Related to it are:
• “the sin of the world” (Jn
1:29) describing the sinful environment into which we are born;
• the “heart of darkness” in us which we
experience in concupiscence; and
• the connection between original sin and
personal sins.
407. Why is it called “original
sin”?
It
is called
• “original” because its
roots in the origins of the human race alone explain its universality;
• “sin” not because it is a
personal sinful thought, word or deed, but because it is a state contrary to
God’s will. It affects our capacity to love God, become our true selves,
and achieve our destiny with our fellow men and women.
408. How
do we experience this “heart of darkness” within us due to original sin?
St. Paul aptly describes this experience: “I do, not the good I will to do, but
the evil I do not intend” (Rom 7:19). “The desire to do right is there
but not the power” (Rom 7:18).
409. What is meant by
“concupiscence”?
Concupiscence is that deep-seated
disorder in our appetites and drives that is the root-cause of many of our
personal sins; through God’s redeeming grace we are strengthened to overcome
this disorder within us.
410. What is meant by “capital
sins”?
Capital
or “root sins” are basic evil inclinations or disvalues (pride, lust, anger,
gluttony, envy, covetousness, sloth) which are the origin of many sinful
thoughts, words or deeds. They manifest the evil tendencies within each of us
which are the effect of original sin.
411. How does Baptism “take away
original sin”?
Baptism
“takes away original sin” by bringing to the baptized the gift of the Holy
Spirit, God’s saving, sanctifying presence.
The
indwelling Holy Spirit in the baptized makes them adopted sons/daughters of the
Father, coheirs with Jesus Christ, and incorporates them into his Body the
Church.
412. Why do we baptize innocent
babies?
Infant
baptism is not to take away any personal sins __ the baby
obviously cannot have committed sin.
Rather, Baptism is to grace the child with the
gift of the Holy Spirit, within the Christian community of parents, sponsors
and neighbors, to effectively symbolize the Christian atmosphere needed for
growing up as a disciple of Christ in faith, hope and love.
Chapter 9
God Promises a Savior
You will know that
I, the Lord, am your God when I free you from the labor of the Egyptians and
bring you to the land which I swore to give.
(Ex 6:7-8)
With the Lord is
kindness and plenteous redemption.
He will redeem Israel from all
their iniquities.
(Ps 130:7-8)
OPENING
413. “Promise” is one of the key words of love.
The Old Testament story of God’s love for His people centers on His promise of
salvation. “I have witnessed the affliction of my people . . . I have heard
their cry . . . so I know well what they are suffering. Therefore I will come
down to rescue them” (Ex 3:7-8). That God knows the suffering of
His people shows Him as one who loves and cares for the oppressed, the
afflicted, the poor and the hungry.
414. Immediately after narrating the Fall of man
and woman, and the spread of wickedness throughout the world, with the covenant
of Noah after the Flood, the book of Genesis shows God’s concern for all mankind (cf. Gn 9:9-11.1). His love
encompasses all nations in spite of their sinfulness and divisions. His
plan is to gather them all in one holy people.
And he begins to actualize his plan with the call of Abraham and the
threefold promise of land, of descendants, and of a mission.
These three elements show that God is not limited by place or time, but acts
on a universal scale, covering all peoples on the face of the earth. The
God who saves is to be found where suffering and brokenness are most severe,
and where the need for His grace is greatest.
CONTEXT
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