84. What is the meaning of the title “Lord”?

84. What is the meaning of the title “Lord”?

(Comp 84) In the Bible this title regularly designates God as Sovereign. Jesus ascribed this title to himself and revealed his divine sovereignty by his power over nature, over demons, over sin, and over death, above all by his own Resurrection. The first Christian creeds proclaimed that the power, the honor, and the glory that are due to God the Father also belong to Jesus: God “has given him the name which is above every other name” (Philippians 2:9). He is the Lord of the world and of history, the only One to whom we must completely submit our personal freedom.

“In Brief”

(CCC 455) The title "Lord" indicates divine sovereignty. To confess or invoke Jesus as Lord is to believe in his divinity. "No one can say 'Jesus is Lord' except by the Holy Spirit'" (1 Cor 12:3).

To deepen and explain

(CCC 446) In the Greek translation of the Old Testament, the ineffable Hebrew name YHWH, by which God revealed himself to Moses (Cf. Ex 3:14), is rendered as Kyrios, "Lord". From then on, "Lord" becomes the more usual name by which to indicate the divinity of Israel's God. The New Testament uses this full sense of the title "Lord" both for the Father and - what is new - for Jesus, who is thereby recognized as God Himself (Cf. 1 Cor 2:8). (CCC 447) Jesus ascribes this title to himself in a veiled way when he disputes with the Pharisees about the meaning of Psalm 110, but also in an explicit way when he addresses his apostles (Cf. Mt 22:41-46; cf. Acts 2:34-36; Heb 1:13; Jn 13:13). Throughout his public life, he demonstrated his divine sovereignty by works of power over nature, illnesses, demons, death and sin. (CCC 448) Very often in the Gospels people address Jesus as "Lord". This title testifies to the respect and trust of those who approach him for help and healing (Cf. Mt 8:2; 14:30; 15:22; et al.). At the prompting of the Holy Spirit, "Lord" expresses the recognition of the divine mystery of Jesus (Cf. Lk 1:43; 2:11). In the encounter with the risen Jesus, this title becomes adoration: "My Lord and my God!" It thus takes on a connotation of love and affection that remains proper to the Christian tradition: "It is the Lord!" (Jn 20:28; 21:7). (CCC 450) From the beginning of Christian history, the assertion of Christ's lordship over the world and over history has implicitly recognized that man should not submit his personal freedom in an absolute manner to any earthly power, but only to God the Father and the Lord Jesus Christ: Caesar is not "the Lord" (Cf. Rev 11:15; Mk 12:17; Acts 5:29). "The Church… believes that the key, the centre and the purpose of the whole of man's history is to be found in its Lord and Master" (GS 10 § 3; cf. 45 § 2).

On reflection

(CCC 449) By attributing to Jesus the divine title "Lord", the first confessions of the Church's faith affirm from the beginning that the power, honour and glory due to God the Father are due also to Jesus, because "he was in the form of God" (Cf. Acts 2:34 - 36; Rom 9:5; Titus 2:13; Rev 5:13; Phil 2:6), and the Father manifested the sovereignty of Jesus by raising him from the dead and exalting him into his glory (Cf. Rom 10:9; 1 Cor 12:3; Phil 2:9-11). (CCC 451) Christian prayer is characterized by the title "Lord", whether in the invitation to prayer ("The Lord be with you"), its conclusion ("through Christ our Lord") or the exclamation full of trust and hope: Maran atha ("Our Lord, come!") or Marana tha ("Come, Lord!") - "Amen Come Lord Jesus!" (1 Cor 16:22; Rev 22:20).

(Next question: Why did the Son of God become man?)

83. In what sense is Jesus the Only Begotten Son of God?

83. In what sense is Jesus the Only Begotten Son of God?

(Comp 83) Jesus is the Son of God in a unique and perfect way. At the time of his Baptism and his Transfiguration, the voice of the Father designated Jesus as his “beloved Son”. In presenting himself as the Son who “knows the Father” (Matthew 11:27), Jesus affirmed his singular and eternal relationship with God his Father. He is “the Only Begotten Son of God” (1 John 4:9), the second Person of the Blessed Trinity. He is the central figure of apostolic preaching. The apostles saw “his glory as of the Only Begotten of the Father” (John 1:14).

“In Brief”

(CCC 454) The title "Son of God" signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father (cf. Jn 1:14, 18; 3:16, 18); he is God himself (cf. Jn 1:1). To be a Christian, one must believe that Jesus Christ is the Son of God (cf. Acts 8:37; 1 Jn 2:23).

To deepen and explain

(CCC 441) In the Old Testament, "son of God" is a title given to the angels, the Chosen People, the children of Israel, and their kings (Cf. Dt 14:1; (LXX) 32:8; Job 1:6; Ex 4:22; Hos 2:1; 11:1; Jer 3:19; Sir 36:11; Wis 18:13; 2 Sam 7:14; Ps 82:6). It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature. When the promised Messiah-King is called "son of God", it does not necessarily imply that he was more than human, according to the literal meaning of these texts. Those who called Jesus "son of God", as the Messiah of Israel, perhaps meant nothing more than this (Cf. 1 Chr 17:13; Ps 2:7; Mt 27:54; Lk 23:47). (CCC 442) Such is not the case for Simon Peter when he confesses Jesus as "the Christ, the Son of the living God", for Jesus responds solemnly: "Flesh and blood has not revealed this to you, but my Father who is in heaven" (Mt 16:16-17). Similarly Paul will write, regarding his conversion on the road to Damascus, "When he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles..." (Gal 1:15-16). "And in the synagogues immediately [Paul] proclaimed Jesus, saying, 'He is the Son of God'" (Acts 9:20). From the beginning this acknowledgment of Christ's divine sonship will be the centre of the apostolic faith, first professed by Peter as the Church's foundation (Cf. 1 Th 1:10; Jn 20:31; Mt 16:18). (CCC 443) Peter could recognize the transcendent character of the Messiah's divine sonship because Jesus had clearly allowed it to be so understood. To his accusers' question before the Sanhedrin, "Are you the Son of God, then?" Jesus answered, "You say that I am"(Lk 22:70; cf. Mt 26:64; Mk 14:61-62). Well before this, Jesus referred to himself as "the Son" who knows the Father, as distinct from the "servants" God had earlier sent to his people; he is superior even to the angels (Cf. Mt 11:27; 21:34-38; 24:36). He distinguished his sonship from that of his disciples by never saying "our Father", except to command them: "You, then, pray like this: 'Our Father'", and he emphasized this distinction, saying "my Father and your Father" (Mt 5:48; 6:8-9; 7:21; Lk 11:13; Jn 20:17).

On reflection

(CCC 444) The Gospels report that at two solemn moments, the Baptism and the Transfiguration of Christ, the voice of the Father designates Jesus his "beloved Son" (Cf. Mt 3:17; cf. 17:5). Jesus calls himself the "only Son of God", and by this title affirms his eternal pre-existence (Jn 3:16; cf. 10:36). He asks for faith in "the name of the only Son of God" (Jn 3:18). In the centurion's exclamation before the crucified Christ, "Truly this man was the Son of God" (Mk 15:39), that Christian confession is already heard. Only in the Paschal mystery can the believer give the title "Son of God" its full meaning. (CCC 445) After his Resurrection, Jesus' divine sonship becomes manifest in the power of his glorified humanity. He was "designated Son of God in power according to the Spirit of holiness by his Resurrection from the dead"(Rom 1:3; cf. Acts 13:33). The apostles can confess: "We have beheld his glory, glory as of the only Son from the Father, full of grace and truth" (Jn 1:14).

(Next question: What is the meaning of the title “Lord”?)

82. Why is Jesus called “Christ”? (part 2) (continuation)

82. Why is Jesus called “Christ”? (part 2) (continuation)

(Comp 82 repetition) “Christ” in Greek, “Messiah” in Hebrew, means the “anointed one”. Jesus is the Christ because he is consecrated by God and anointed by the Holy Spirit for his redeeming mission. He is the Messiah awaited by Israel, sent into the world by the Father. Jesus accepted the title of Messiah but he made the meaning of the term clear: “come down from heaven” (John 3:13), crucified and then risen , he is the Suffering Servant “who gives his life as a ransom for the many” (Matthew 20:28). From the name Christ comes our name of Christian.

“In Brief”

(CCC 453) The title "Christ" means "Anointed One" (Messiah). Jesus is the Christ, for "God anointed Jesus of Nazareth with the Holy Spirit and with power" (Acts 10:38). He was the one "who is to come" (Lk 7:19), the object of "the hope of Israel" (Acts 28:20).

To deepen and explain

(CCC 437) To the shepherds, the angel announced the birth of Jesus as the Messiah promised to Israel: "To you is born this day in the city of David a Savior, who is Christ the Lord (Lk 2:11). From the beginning he was "the one whom the Father consecrated and sent into the world", conceived as "holy" in Mary's virginal womb (Jn 10:36; cf. Lk 1:35). God called Joseph to "take Mary as your wife, for that which is conceived in her is of the Holy Spirit," so that Jesus, "who is called Christ," should be born of Joseph's spouse into the messianic lineage of David (Mt 1:20; cf. 1:16; Rom 1:1; 2 Tim 2:8; Rev 22:16). (CCC 439) Many Jews and even certain Gentiles who shared their hope recognized in Jesus the fundamental attributes of the messianic "Son of David", promised by God to Israel (Cf. Mt 2:2; 9:27; 12:23; 15:22; 20:30; 21:9.15). Jesus accepted his rightful title of Messiah, though with some reserve because it was understood by some of his contemporaries in too human a sense, as essentially political (Cf. Jn 4:25-26; 6:15; 11:27; Mt 22:41-46; Lk 24:21).

On reflection

(CCC 440) Jesus accepted Peter's profession of faith, which acknowledged him to be the Messiah, by announcing the imminent Passion of the Son of Man (Cf. Mt 16:16-23). He unveiled the authentic content of his messianic kingship both in the transcendent identity of the Son of Man "who came down from heaven", and in his redemptive mission as the suffering Servant: "The Son of Man came not to be served but to serve, and to give his life as a ransom for many" (Jn 3:13; Mt 20:28; cf. Jn 6:62; Dan 7:13; Isa 53:10-12). Hence the true meaning of his kingship is revealed only when he is raised high on the cross (Cf. Jn 19:19-22; Lk 23:39-43). Only after his Resurrection will Peter be able to proclaim Jesus' messianic kingship to the People of God: "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified" (Acts 2:36). [END]

(Next question: In what sense is Jesus the Only Begotten Son of God?)

82. Why is Jesus called “Christ”? (part 1)

82. Why is Jesus called “Christ”? (part 1)

(Comp 82) “Christ” in Greek, “Messiah” in Hebrew, means the “anointed one”. Jesus is the Christ because he is consecrated by God and anointed by the Holy Spirit for his redeeming mission. He is the Messiah awaited by Israel, sent into the world by the Father. Jesus accepted the title of Messiah but he made the meaning of the term clear: “come down from heaven” (John 3:13), crucified and then risen , he is the Suffering Servant “who gives his life as a ransom for the many” (Matthew 20:28). From the name Christ comes our name of Christian.

“In Brief”

(CCC 453) The title "Christ" means "Anointed One" (Messiah). Jesus is the Christ, for "God anointed Jesus of Nazareth with the Holy Spirit and with power" (Acts 10:38). He was the one "who is to come" (Lk 7:19), the object of "the hope of Israel" (Acts 28:20).

To deepen and explain

(CCC 436) The word "Christ" comes from the Greek translation of the Hebrew Messiah, which means "anointed". It became the name proper to Jesus only because he accomplished perfectly the divine mission that "Christ" signifies. In effect, in Israel those consecrated to God for a mission that he gave were anointed in his name. This was the case for kings, for priests and, in rare instances, for prophets (Cf. Ex 29:7; Lev 8:12; 1 Sam 9:16; 10:1; 16:1, 12-13; I Kings 1:39; 19:16). This had to be the case all the more so for the Messiah whom God would send to inaugurate his kingdom definitively (Cf. Ps 2:2; Acts 4:26-27). It was necessary that the Messiah be anointed by the Spirit of the Lord at once as king and priest, and also as prophet (Cf. Isa 11:2; 61:1; Zech 4:14; 6:13; Lk 4:16-21). Jesus fulfilled the messianic hope of Israel in his threefold office of priest, prophet and king.

On reflection

(CCC 438) Jesus' messianic consecration reveals his divine mission, "for the name 'Christ' implies 'he who anointed', 'he who was anointed' and 'the very anointing with which he was anointed'. The one who anointed is the Father, the one who was anointed is the Son, and he was anointed with the Spirit who is the anointing'" (St. Irenaeus, Adv. haeres. 3, 18, 3: PG 7/1, 934). His eternal messianic consecration was revealed during the time of his earthly life at the moment of his baptism by John, when "God anointed Jesus of Nazareth with the Holy Spirit and with power," "that he might be revealed to Israel" (Acts 10:38; Jn 1:31) as its Messiah. His works and words will manifest him as "the Holy One of God" (Mk 1:24; Jn 6:69; Acts 3:14). [IT CONTINUES]

(The question “Why is Jesus called “Christ”?” continues)

81. What is the meaning of the name “Jesus”?

81. What is the meaning of the name “Jesus”?

(Comp 81) Given by the angel at the time of the Annunciation, the name “Jesus” means “God saves”. The name expresses his identity and his mission “because he will save his people from their sins” (Matthew 1:21). Peter proclaimed that “there is no other name under heaven given to men by which we can be saved” (Acts 4:12).

“In Brief”

(CCC 452) The name Jesus means "God saves". The child born of the Virgin Mary is called Jesus, "for he will save his people from their sins" (Mt 1:21): "there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

To deepen and explain

(CCC 430) Jesus means in Hebrew: "God saves." At the annunciation, the angel Gabriel gave him the name Jesus as his proper name, which expresses both his identity and his mission (Cf. Lk 1:31). Since God alone can forgive sins, it is God who, in Jesus his eternal Son made man, "will save his people from their sins"(Mt 1:21; cf. 2:7). In Jesus, God recapitulates all of his history of salvation on behalf of men. (CCC 431) In the history of salvation God was not content to deliver Israel "out of the house of bondage" (Dt 5:6) by bringing them out of Egypt. He also saves them from their sin. Because sin is always an offence against God, only he can forgive it (Cf. Ps 51:4, 12). For this reason Israel, becoming more and more aware of the universality of sin, will no longer be able to seek salvation except by invoking the name of the Redeemer God (Cf. Ps 79:9). (CCC 433) The name of the Savior God was invoked only once in the year by the high priest in atonement for the sins of Israel, after he had sprinkled the mercy seat in the Holy of Holies with the sacrificial blood. The mercy seat was the place of God's presence (Cf. Ex 25:22; Lev 16:2,15-16; Num 7:89; Sir 50:20; Heb 9:5,7). When St. Paul speaks of Jesus whom "God put forward as an expiation by his blood", he means that in Christ's humanity "God was in Christ reconciling the world to himself" (Rom 3:25; 2 Cor 5:19). (CCC 434) Jesus' Resurrection glorifies the name of the Saviour God, for from that time on it is the name of Jesus that fully manifests the supreme power of the "name which is above every name" (Phil 2:9-10; cf. Jn 12:28). The evil spirits fear his name; in his name his disciples perform miracles, for the Father grants all they ask in this name (Cf. Acts 16:16-18; 19:13-16; Mk 16:17; Jn 15:16).

On reflection

(CCC 435) The name of Jesus is at the heart of Christian prayer. All liturgical prayers conclude with the words "through our Lord Jesus Christ". The Hail Mary reaches its high point in the words "blessed is the fruit of thy womb, Jesus." the Eastern prayer of the heart, the Jesus Prayer, says: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." Many Christians, such as St. Joan of Arc, have died with the one word "Jesus" on their lips. (CCC 432) The name "Jesus" signifies that the very name of God is present in the person of his Son, made man for the universal and definitive redemption from sins. It is the divine name that alone brings salvation, and henceforth all can invoke his name, for Jesus united himself to all men through his Incarnation (Cf. Jn 3:18; Acts 2:21; 5:41; 3 Jn 7; Rom 10:6-13), so that "there is no other name under heaven given among men by which we must be saved" (Acts 4:12; cf. 9:14; Jas 2:7).

(Next question: Why is Jesus called “Christ”?)

80. How is the Good News spread?

80. How is the Good News spread?

(Comp 80) From the very beginning the first disciples burned with the desire to proclaim Jesus Christ in order to lead all to faith in him. Even today, from the loving knowledge of Christ there springs up in the believer the desire to evangelize and catechize, that is, to reveal in the Person of Christ the entire design of God and to put humanity in communion with him.

“In Brief”

(CCC 453) The title "Christ" means "Anointed One" (Messiah). Jesus is the Christ, for "God anointed Jesus of Nazareth with the Holy Spirit and with power" (Acts 10:38). He was the one "who is to come" (Lk 7:19), the object of "the hope of Israel" (Acts 28:20).

To deepen and explain

(CCC 425) The transmission of the Christian faith consists primarily in proclaiming Jesus Christ in order to lead others to faith in him. From the beginning, the first disciples burned with the desire to proclaim Christ: "We cannot but speak of what we have seen and heard." (Acts 4:20) And they invite people of every era to enter into the joy of their communion with Christ: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life - the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us - that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ. And we are writing this that our joy may be complete (1 Jn 1:1-4). (CCC 426) "At the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, the only Son from the Father… who suffered and died for us and who now, after rising, is living with us forever" (CT 5). To catechize is "to reveal in the Person of Christ the whole of God's eternal design reaching fulfilment in that Person. It is to seek to understand the meaning of Christ's actions and words and of the signs worked by him" (CT 5). Catechesis aims at putting "people… in communion… with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity" (CT 5). (CCC 427) In catechesis "Christ, the Incarnate Word and Son of God,… is taught - everything else is taught with reference to him - and it is Christ alone who teaches - anyone else teaches to the extent that he is Christ's spokesman, enabling Christ to teach with his lips…. Every catechist should be able to apply to himself the mysterious words of Jesus: 'My teaching is not mine, but his who sent me'" (CT 6; cf. Jn 7:16).

On reflection

(CCC 428) Whoever is called "to teach Christ" must first seek "the surpassing worth of knowing Christ Jesus"; he must suffer "the loss of all things… " in order to "gain Christ and be found in him", and "to know him and the power of his resurrection, and [to] share his sufferings, becoming like him in his death, that if possible [he] may attain the resurrection from the dead" (Phil 3:8-11). (CCC 429) From this loving knowledge of Christ springs the desire to proclaim him, to "evangelize", and to lead others to the "yes" of faith in Jesus Christ. But at the same time the need to know this faith better makes itself felt. To this end, following the order of the Creed, Jesus' principal titles - "Christ", "Son of God", and "Lord" (article 2) - will be presented. The Creed next confesses the chief mysteries of his life - those of his Incarnation (article 3), Paschal mystery (articles 4 and 5) and glorification (articles 6 and 7).

(Next question: What is the meaning of the name “Jesus”?)

79. What is the Good News for humanity?

79. What is the Good News for humanity?

(Comp 79) It is the proclamation of Jesus Christ, the “Son of the living God” (Matthew 16:16), who died and rose from the dead. In the time of King Herod and the Emperor Caesar Augustus, God fulfilled the promises that he made to Abraham and his descendants. He sent “his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Galatians 4:4-5).

“In Brief”

(CCC 454) The title "Son of God" signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father (cf. Jn 1:14, 18; 3:16, 18); he is God himself (cf. Jn 1:1). To be a Christian, one must believe that Jesus Christ is the Son of God (cf. Acts 8:37; 1 Jn 2:23).

To deepen and explain

(CCC 422) “But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal 4:4-5). This is “the gospel of Jesus Christ, the Son of God” (Mk 1:1): God has visited his people. He has fulfilled the promise he made to Abraham and his descendants. He acted far beyond all expectation - he has sent his own “beloved Son” (Mk 1:11; cf. Lk 1:5, 68). (CCC 423) We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He “came from God,” (Jn 13:3) “descended from heaven” (Jn 3:13; 6:33), and “came in the flesh.” (1 Jn 4:2). For “the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father…. And from his fullness have we all received, grace upon grace.” (Jn 1:14,16).

On reflection

(CCC 424) Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: “You are the Christ, the Son of the living God.” (Mt 16:16). On the rock of this faith confessed by St. Peter, Christ built his Church (Cf. Mt 16:18; St. Leo the Great, Sermo 4, 3: PL 54, 150-152; 51, 1: PL 54, 308-309; 62, 2: PL 54, 350-351; 83, 3: PL 54, 431-432).

(Next question: How is the Good News spread?)

78. After the first sin, what did God do?

78. After the first sin, what did God do?

(Comp 78) After the first sin the world was inundated with sin but God did not abandon man to the power of death. Rather, he foretold in a mysterious way in the “Protoevangelium” (Genesis 3:15) that evil would be conquered and that man would be lifted up from his fall. This was the first proclamation of the Messiah and Redeemer. Therefore, the fall would be called in the future a “happy fault” because it “gained for us so great a Redeemer” (Liturgy of the Easter Vigil).

“In Brief”

(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).

To deepen and explain

(CCC 410) After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall (Cf. Gen 3:9, 15). This passage in Genesis is called the Protoevangelium ("first gospel"): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers. (CCC 411) The Christian tradition sees in this passage an announcement of the "New Adam" who, because he "became obedient unto death, even death on a cross", makes amends superabundantly for the disobedience of Adam (Cf. 1 Cor 15:21-22, 45; Phil 2:8; Rom 5:19-20). Furthermore many Fathers and Doctors of the Church have seen the woman announced in the "Proto-evangelium" as Mary, the mother of Christ, the "new Eve". Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life (Cf. Pius IX, Ineffabilis Deus: DS 2803; Council of Trent: DS 1573).

On reflection

(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).

(Next question: What is the Good News for humanity?)

77. What other consequences derive from original sin?

77. What other consequences derive from original sin?

(Comp 77) In consequence of original sin human nature, without being totally corrupted, is wounded in its natural powers. It is subject to ignorance, to suffering, and to the dominion of death and is inclined toward sin. This inclination is called concupiscence.

“In Brief”

(CCC 418) As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin. (This inclination is called "concupiscence").

To deepen and explain

(CCC 405) Although it is proper to each individual (Cf. Council of Trent: DS 1513), original sin does not have the character of a personal fault in any of Adam's descendants. It is a deprivation of original holiness and justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it, subject to ignorance, suffering and the dominion of death, and inclined to sin - an inclination to evil that is called concupiscence". Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle. (CCC 406) The Church's teaching on the transmission of original sin was articulated more precisely in the fifth century, especially under the impulse of St. Augustine's reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man could, by the natural power of free will and without the necessary help of God's grace, lead a morally good life; he thus reduced the influence of Adam's fault to bad example. The first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. The Church pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529) (DS 371-372) and at the Council of Trent (1546) (Cf. DS 1510-1516).

On reflection

(CCC 407) The doctrine of original sin, closely connected with that of redemption by Christ, provides lucid discernment of man's situation and activity in the world. By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free. Original sin entails "captivity under the power of him who thenceforth had the power of death, that is, the devil" (Council of Trent (1546): DS 1511; cf. Heb 2:14). Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action (Cf. John Paul II, CA 25) and morals. (CCC 408) The consequences of original sin and of all men's personal sins put the world as a whole in the sinful condition aptly described in St. John's expression, "the sin of the world" (Jn 1:29). This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men's sins (Cf. John Paul II, RP 16). (CCC 409) This dramatic situation of "the whole world [which] is in the power of the evil one" (1 Jn 5:19; cf. 1 Pt 5:8) makes man's life a battle: The whole of man's history has been the story of dour combat with the powers of evil, stretching, so our Lord tells us, from the very dawn of history until the last day. Finding himself in the midst of the battlefield man has to struggle to do what is right, and it is at great cost to himself, and aided by God's grace, that he succeeds in achieving his own inner integrity (GS 37 § 2).

(Next question: After the first sin, what did God do?)

76. What is original sin?

76. What is original sin?

(Comp 76) Original sin, in which all human beings are born, is the state of deprivation of original holiness and justice. It is a sin “contracted” by us not “committed”; it is a state of birth and not a personal act. Because of the original unity of all human beings, it is transmitted to the descendants of Adam “not by imitation, but by propagation”. This transmission remains a mystery which we cannot fully understand.

“In Brief”

(CCC 419) "We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, "by propagation, not by imitation" and that it is… 'proper to each'" (Paul VI, CPG § 16).

To deepen and explain

(CCC 404) How did the sin of Adam become the sin of all his descendants? The whole human race is in Adam "as one body of one man” (St. Thomas Aquinas, De malo 4, 1). By this "unity of the human race" all men are implicated in Adam's sin, as all are implicated in Christ's justice. Still, the transmission of original sin is a mystery that we cannot fully understand. But we do know by Revelation that Adam had received original holiness and justice not for himself alone, but for all human nature. By yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state (Cf. Council of Trent: DS 1511-1512). It is a sin which will be transmitted by propagation to all mankind, that is, by the transmission of a human nature deprived of original holiness and justice. And that is why original sin is called "sin" only in an analogical sense: it is a sin "contracted" and not "committed" - a state and not an act.

On reflection

(CCC 56) After the unity of the human race was shattered by sin God at once sought to save humanity part by part. The covenant with Noah after the flood gives expression to the principle of the divine economy toward the "nations", in other words, towards men grouped "in their lands, each with (its) own language, by their families, in their nations" (Gen 10:5; cf. 9:9-10, 16; 10:20-31).

(Next question: What other consequences derive from original sin?)

75. What was the first human sin? (part 2) (continuation)

75. What was the first human sin? (part 2) (continuation)

(Comp 75 repetition) When tempted by the devil, the first man and woman allowed trust in their Creator to die in their hearts. In their disobedience they wished to become “like God” but without God and not in accordance with God (Genesis 3:5). Thus, Adam and Eve immediately lost for themselves and for all their descendants the original grace of holiness and justice.

“In Brief”

(CCC 416) By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all human beings.

To deepen and explain

(CCC 396) God created man in his image and established him in his friendship. A spiritual creature, man can live this friendship only in free submission to God. The prohibition against eating "of the tree of the knowledge of good and evil" spells this out: "for in the day that you eat of it, you shall die" (Gen 2:17). The "tree of the knowledge of good and evil" (Gen 2:17), symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of freedom. (CCC 397) Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God's command. This is what man's first sin consisted of (Cf. Gen 3:1-11; Rom 5:19). All subsequent sin would be disobedience toward God and lack of trust in his goodness.

On reflection

(CCC 400) The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul's spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination (Cf. Gen 3:7-16). Harmony with creation is broken: visible creation has become alien and hostile to man (Cf. Gen 3:17, 19). Because of man, creation is now subject "to its bondage to decay" (Rom 8:21). Finally, the consequence explicitly foretold for this disobedience will come true: man will "return to the ground"(Gen 3:19; cf. 2:17), for out of it he was taken. Death makes its entrance into human history (Cf. Rom 5:12). (CCC 402) All men are implicated in Adam's sin, as St. Paul affirms: "By one man's disobedience many [that is, all men] were made sinners": "sin came into the world through one man and death through sin, and so death spread to all men because all men sinned….” (Rom 5:12, 19). The Apostle contrasts the universality of sin and death with the universality of salvation in Christ. "Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men" (Rom 5:18). [END]

(Next question: What is original sin?)