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.