Rm 5, 21 Grace also might reign through Jesus

(Rm 5, 21) Grace also might reign through Jesus

[21] So that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord.

(CCC 412) But why did God not prevent the first man from sinning? St. Leo the Great responds, "Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away" (St. Leo the Great, Sermo 73, 4: PL 54, 396), and St. Thomas Aquinas wrote, "There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,…which gained for us so great a Redeemer!'"(St. Thomas Aquinas, STh III, I, 3, ad 3; cf. Rom 5:20). (CCC 420) The victory that Christ won over sin has given us greater blessings than those which sin had taken from us: "where sin increased, grace abounded all the more" (Rom 5:20). (CCC 1848) As St. Paul affirms, "Where sin increased, grace abounded all the more" (Rom 5:20). But to do its work grace must uncover sin so as to convert our hearts and bestow on us "righteousness to eternal life through Jesus Christ our Lord" (Rom 5:21). Like a physician who probes the wound before treating it, God, by his Word and by his Spirit, casts a living light on sin: Conversion requires convincing of sin; it includes the interior judgment of conscience, and this, being a proof of the action of the Spirit of truth in man's inmost being, becomes at the same time the start of a new grant of grace and love: "Receive the Holy Spirit." Thus in this "convincing concerning sin" we discover a double gift: the gift of the truth of conscience and the gift of the certainty of redemption. The Spirit of truth is the Consoler (John Paul II, Dominum et Vivificantem, 31 § 2).