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Foreign. Hi, my name is Fr. Mike Schmitz, and you're listening to the Catechism in a Year podcast where we encounter God's plan of sheer goodness for us revealed in Scripture and passed down through the tradition of the Catholic faith. The Catechism in a Year is brought to you by ascension. In 365 days, we'll read through the Catechism of the Catholic Church, discovering our identity in God's family as we journey together toward our heavenly home. It is day 57, reading paragraphs 402 to 406. Oh my gosh. As always, I'm using the Ascension edition of the Catechism, which includes the Foundations of Faith approach, but you can follow along with any recent version of the Catechism of the Catholic Church. Also, you can download your free Catechism in a Year reading plan by visiting ascensionpress.com ciy and you can also click follow or subscribe whatever the word is in your podcast app for daily updates and daily notifications. It is day four. 57. As I said, you guys, congratulations. This is really good. And I know I said this a thousand times now. Well, it can't be a thousand because it's only day 57. But the fact that you've stuck with this, you know, I. I imagine by now, hopefully you've gotten to a kind of a rhythm where you realize, okay, this is different than listening to the Bible. This is going to be a little bit different in, like, how you engage your brain when it comes to we're not following a story, but we're following this un. Actually, you know, when we talk about original sin, we talk about the Fall. We are kind of following a story. In fact, these are some of the things that we can really connect them to our lives. Today. We're talking about the consequences of Adam's sin for humanity. And if you do have the Catechism, you can follow along and realize here we're only covering a couple different paragraphs, but we recognize that the consequences of this one sin, right? We talked about yesterday, original sin for all of humanity. One of the things that the Church is going to note is that, yes, as St. Paul says, by one man's disobedience, many, I.e. all men, were made sinners. And sin came into the world through one man. And also through one man. One man's act of righteousness, Jesus Christ's act of righteousness leads to acquittal and life for all of us. And so this recognition that we're all born afflicted when we talk about original sin. That's not a sin that is committed, but it is a sin that's contracted. That's what paragraph 404 says. So it says this, the last sentence of paragraph 404 says original sin. This is why original sin is called sin, quote unquote only in an analogical sense. It is a sin, quote unquote contracted and not quote unquote committed. It's a state and not an act. That's one of the reasons I've mentioned it before. But one of the co founders of the cfrs, the Franciscan Friars of the Renewal, he had once said he has a book actually called the Original Wound. It's so good. And that's what he calls original sin. He says it's a state again, not an act. So that's why we baptize babies. We recognize that every one of us is born into this state, this fallen state, this wounded state. We remain good. And this is what we're also going to talk about, that there are consequences. We have this attraction to sin. We have darkening of our intellect, we have a weakening of our will. We die and yet we remain good. And so there's, you know, in paragraph 406 it talks about this, the last paragraph we're going to read today, it talks about how over the course of 2000 years there were different maybe extremes or different distortions of what original sin is. For example, in the 5th century there's Pelagianism and Pelagius, he held that man could, by the natural power of free will and without any necessary help of God's grace, could lead a morally good life. And so Adam's fault was reduced to bad example. On the other hand, some of the first Protestant reformers, they taught that original sin had radically perverted man and destroyed his freedom. There's even such a thing as a doctrine in some non Catholic Christian circles as total depravity. So that would mean that here's a human being that they again, totally depraved. Now the Catholic Christian view is that we're not depraved, but we are deprived. We remain good but broken. We remain beautiful but broken. And so we need God's grace. Absolutely. We're still made in his image and likeness. We still have goodness because we still continue to participate in God's existence. Right. I mean he gives us our existence, he holds us in being. And we still have the capacity by his grace to be an image of him to the world and be, yeah, to receive his grace. So we're good. But Fallen, or another way to say it, good but broken. Deprived but not depraved. Hopefully that makes some sense. But today, you know, we're going to 402 to 406, and I think it's going to really highlight what you and I experience. Not only, yep, I haven't contracted or haven't committed this sin, but I have contracted it. I was born into this brokenness. All of us have been at the same time. God has not given up on us. And that's what we'll talk about today and tomorrow and the days following. As I said, it is day 57. We're reading paragraphs 402 to 406. Before we launch into that, let's say a prayer. Father in heaven, we call upon your name in the name of your Son, Jesus Christ. We pray. We pray that you continue to meet us with your grace. We pray that you continue to remind us that, yes, we are broken, but we remain beautiful. That we are broken, but we remain good. And that we need you, that you're not optional. Lord God, you are necessary. Your grace is necessary. Without you, we can do nothing. And so come to our aid. Come with us right now. Come be with us right now. Guide us and give us the strength that on our own, we do not have to be the people that you have created and redeemed us to be. Come, Holy Spirit, give us the divine life and help us to walk as Jesus walked. In his holy name we pray. Amen. In the name of the Father and of the Son and of the Holy Spirit, Amen. As I said three times, now it's day 57. We're reading paragraphs 402, 406, the consequences of Adam's sin for humanity. 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. The apostle contrasts the universality of sin and death with the universality of salvation in Christ when he 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. Following St. Paul, the church has always taught that the overwhelming misery which oppresses men and their inclination toward evil and death cannot be understood apart from their connection with Adam's sin and the fact that he has transmitted to us a sin with which we are all born afflicted a sin which is the death of the soul. Because of this certainty of faith, the Church baptizes for the remission of sins even tiny infants who have not committed personal sin. 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. 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. 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, although it is proper to each individual. Original sin does not have the character of a personal fault in any of Adam's descendants, and 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 sinan inclination to evil that is called concupiscence. Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back toward God. But the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle. The Church's teaching on the transmission of original sin was articulated more precisely in the 5th century, especially under the impulse of St. Augustine's reflections against Pelagianism. And in the 16th 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 concupiscensia 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 in 529 and the Council of Trent in 1546. Okay, so that is action packed. Paragraphs 402 to 406. So one of the things that we're hearing is right from the beginning, we recognize that here is original sin, which is connected to our human nature, right? So in paragraph 404, it notes this. It says, by yielding to the tempter. This is right in the middle of that paragraph. By yielding to the tempter, Adam and Eve committed a personal sin, right? That they. They chose a sin they chose, but this sin affected the human nature that they would then transmit in a fallen state. So it goes on to say, it's a sin which will be transmitted by propagation to all mankind, that is, by the transmission of human nature. So we have a human nature that is deprived of original holiness and justice. Remember, the state in which Adam and Eve were originally created was that state of original holiness and justice. And earlier, in that very same paragraph, it says, we do know by revelation that Adam had received original holiness and justice not for himself alone, but for all human nature. God wanted this for all of his human creatures, like for all those beings he made in his image and likeness. So when Adam and Eve committed a personal sin, it affected human nature just like it affected all of creation, right? All of creation now is out of whack, right? So essentially we can. We can. I think we can relatively accurately say that original sin broke the world, the world remains good, human beings remain good, and yet we are good, but broken. And there is an element here where we have to understand that how does this, how does this work? How is it that sin is passed on simply by propagation, right? By procreation, by new human beings being made and generated and being born into this world? Part of the answer, as the Church says, is a mystery. In paragraph 404, it says it's a mystery. And yet we recognize that sin doesn't just affect our souls, right? Sin doesn't just affect the immaterial world or the spiritual world. That as human beings we are made of body and spirit, and so we're wounded in our body and spirit. And some of the consequences here that are very, very clear, one of the consequences is death. In fact, in paragraph 403, it says, the Church has always taught that the overwhelming misery which oppresses men, their inclination toward evil and death, right? Our inclination toward evil and death cannot be understood apart from their connection with Adam's sin and the fact that he has transmitted to us a sin with which we are all born afflicted. A sin which is the death of the soul. That that phrase, death of the soul comes from the Council of Trent and it's recognition that we have, what is it, an inclination towards evil and death that we all experience. And we're all born afflicted by this. And that's one of the reasons why we recognize that we even baptize infants who could not possibly have committed personal sin. And yet, yes, every human being is born into this broken state. Every human being is born into the state where our relationship with God has been wounded. Right? Adam and Eve were created with original justice and holiness, and we are born into a world where that original holiness and justice has been broken. And so what happens? Well, in paragraph 405 it says, so baptism, by imparting the life of Christ's grace, erases original sin and turns a person or turns a man back toward God, but the consequences for nature, weakened and inclined to evil, persist. And so again, keeping this in mind, what are some of the consequences to human nature? Well, we've named them before. The consequences of original sin are we have a darkening of the intellect that we can think, but we don't always think clearly. We have weakening of the will where we can choose, but we don't always choose with persistence or perseverance, or don't always choose. Well, we're all oriented towards death, we all will die. So these consequences still exist. And we have this thing called concupiscence, which is an inclination towards sin. Now, baptism is erases original sin, but those consequences are still in us. And what do they do? Well, the last line, last words of paragraph 405, that those persist in us and they summon us to a spiritual battle, and we're talking about that tomorrow, the fact that it's a hard battle, that fighting against this brokenness in us and this brokenness in the world is going to be a hard battle. But the last thing I want to highlight is what I mentioned earlier, and that is there are different ways that people who have departed from the consistent Catholic faith have said either that original sin is just bad example, right? Pelagius, who had maintained that, so basically, if you want on your own, you can do it. You can basically be good on your own without the help of God's grace, which is error, or on the other extreme, that we're so broken that we become depraved, that also is an error. What we want to say is human nature, because of original sin, has become deprived of that original state of holiness. We're deprived of that original state of justice. But we're not depraved. We remain good, but broken, as I keep saying, again and again. So in the midst of this world that's broken and yet beautiful, good and yet. And yet broken. Here we are. We're summoned to spiritual battle. And we'll talk about that more tomorrow. Now, keep this in mind. You and I are living that right now. And so keep up your prayers. Keep praying for each other. You know, one of the things that this reveals is that we belong to each other. Through one man's sin, death entered the world. So through Jesus Christ, one man's act of righteousness, life is possible. We're all connected. We're all connected to each other in our brokenness. And what Jesus has done for one, he's done for all. It's a matter of us saying yes to that. It's a matter of us cooperating with that. That act of God's grace. And so, since we are connected in this incredible, incredible way, then we have to pray for each other. I am praying for you. Please pray for me. My name is Father Mike, and I cannot wait to see you tomorrow. God bless.