For all have sinned, and come short of the glory of God.
Romans 3, 23

In Catholic teaching, original sin is understood as a condition that is contracted rather than actively committed. This means that the phrase “guilty of original sin” can be misleading, as it suggests that individuals are born guilty in a morally responsible sense and can be held blameworthy for this inherited flaw. Instead, moral accountability in Catholicism pertains solely to personal sins. The concept of original sin is better understood in a legal context. It signifies that, due to our fallen nature, all individuals are liable to punishment for sins, which we have an innate tendency to commit. While human beings generally do freely choose to sin against God, thus bearing moral responsibility to Him, the personal sin of Adam is not attributed to us in a way that would make us accountable for his actions. Original sin is seen as a stain on the soul that occurs at conception and birth, yet it is essential to note that individuals do not bear this condition through any fault of their own.

The concept of original sin posits that all humans inherit a predisposition towards sin due to their intrinsic selfishness, which can be traced back to the fall of Adam and Eve. This theological perspective asserts that everyone is implicated in Adam’s transgression, indicating that no individual is born with a greater degree of innocence than another. Consequently, all people enter the world under the condemnation of the law, as it is inevitable that each person will violate it at some point in their lives. This violation is often viewed as expressing our inherent flaws—selfishness, weaknesses, and disordered desires—that define the human condition. These traits are believed to stem from original sin, creating a cycle of moral failure that affects all aspects of life.

Individuals committing personal sins are considered morally responsible for those actions. The example of Adam’s personal sin illustrates how every human can offend God by exercising free will. Temptation can diminish trust in God’s plan for our well-being and happiness. In striving to be like God, we often do so in a manner separate from Him and contrary to His will. This results in the misuse of our free will, as we choose to disobey God’s commands in favor of what we believe serves our interests better, acting upon our misguided inclinations. This understanding brings us to the concept of original sin, which represents a state of guilt wherein all humans are described as being “deprived of the original holiness and justice.” [Catechism of the Catholic Church n. 405].

The Council of Trent presents the view that all of humanity shares in the sin of Adam due to their biological descent from him. It asserts that the “guilt of original sin” encompasses “the whole of that which belongs to the essence of sin,” specifically referring to the loss of justice and sanctity. According to this perspective, baptism does not merely serve as a legal means to “remit” or “cancel” this state of sin but instead entirely “takes it away.” The significance of personal sins is illustrated in the book of Isaiah, which states in Isaiah 1:18, “Though my sins are like scarlet, they shall be white as snow; though red like crimson, they shall be like wool.” Similarly, Isaiah 43:25 conveys, “I am He who blots out your transgressions and forgets your sins.” These passages emphasize the belief in God’s immense power to effect genuine change in individuals through His efficacious grace, made possible by the redeeming merits of Jesus Christ.

God blots out (exalipho/ἐξαλείφω) our sins through the healing power of the Holy Spirit, as indicated in Colossians 2:14. This process does not merely cover up sin; rather, it eliminates it, though some remnants may remain (see elogisthe in Romans 4:3). God does not just declare us righteous; He also transforms us into individuals who are personally righteous, similar to the righteousness exhibited by Jesus in His humanity. This transformation is made possible through His sanctifying and justifying grace (2 Cor 3:18; 5:17). This concept also pertains to the stain of original sin. The sacrament of baptism effectively removes this stain from our souls, again by God’s sanctifying and justifying grace. However, the penalties associated with original sin—such as suffering and death—continue to be part of the human condition, alongside our inherent faults and weaknesses. While the moral consequences of original sin, including disordered desires and pride, persist, baptismal grace sanctifies the soul and ensures it is justified before God. It is important to note that individuals forfeit this sanctification by committing mortal sins.

In the context of spiritual renewal, it is affirmed that God communicates His intentions for our transformation through the prophet, as illustrated in Isaiah 44:22, where He states, “I have swept away your transgressions like a cloud, and your sin like mist.” It is essential to recognize that God can “create a clean heart” and “put a pure and right spirit” within each individual. This process begins with the forgiveness of sins and the removal of guilt, which is sacramentally expressed through the rite of baptism. Relevant scriptures supporting this concept include Psalm 51:7-10, Ezekiel 36:26-27, Acts 22:16, 1 Corinthians 6:11, and Ephesians 4:22-24. Remitting sin is intrinsically linked to inner cleansing and healing, with justification and regeneration as two interconnected aspects of spiritual renewal.

It is essential to understand the interrelation between justification and sanctification. The Council of Trent posits that sanctification is the formal cause of justification, indicating that these two concepts are closely linked. The Apostle Paul often uses the terms interchangeably, suggesting a significant connection between being made righteous and becoming sanctified. When considering prenatal individuals and infants, it is noted that they lack personal sins that necessitate forgiveness, rendering them not culpable for actual sins. However, they are still seen as deprived of the original justice and holiness that are part of the human condition. This deprivation implies that, should they have the opportunity for moral development, they are likely to sin due to their conception and birth as descendants of Adam.

Thus, it is essential to differentiate between original sin and actual sin. Original sin is viewed as a primordial state of moral corruption inherent to humanity, one that people are born into without personal fault. In contrast, actual sin refers to acts of wrongdoing arising from individual choices. Understanding these distinctions is crucial for grasping the broader implications of sin and moral culpability.

The concept of original sin suggests that individuals are not personally accountable for Adam’s sins. Just as the righteousness of Christ is not attributed to us when we are cleansed of sin, Adam’s original sin is not imputed to our personal account. Actual sin, on the other hand, arises from a conscious decision to reject God, leading to personal moral guilt as a result of misusing our free will. While the stain of original sin affects our spiritual state, making us guilty by association, it is essential to note that individuals are still responsible for their sins. This idea is reflected in the Psalmist’s acknowledgment of our fallen state and his appeal for God’s mercy. In his act of contrition, he takes full accountability for his actions, stating, “Against thee, thee only, have I sinned, and done that which is evil in thy sight, so that thou art justified in thy sentence and blameless in thy judgment. Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Ps 51:4-5). This passage underscores the importance of personal responsibility in the face of sin.

Therefore, just as one man’s trespass led to condemnation for all,
so one man’s act of righteousness leads to justification and life for all.
For just as by the one man’s disobedience the many were made sinners,
so by the one man’s obedience the many will be made righteous.
Romans 5, 18-19

Original sin significantly impacts human desires, sometimes conflicting with reason. The Catholic Church refers to this aspect of human nature as concupiscence, particularly in a strict negative sense. Due to original sin, our sensitive appetites are often instinctively drawn towards what we perceive as pleasurable and away from what we consider painful or unpleasant, which can go against God’s intended direction for our well-being. Human nature is also characterized by a range of inclinations, including pride and various unruly desires such as envy, greed, and lust, which are commonly classified as sins of the flesh. In Catholic theology, there are two primary forms of concupiscence: the concupiscence of the eyes and the concupiscence of the flesh.

Concupiscence and the concept of original sin are two distinct ideas within theological discussions. Original sin refers to a state that is contracted rather than a sin actively committed. While baptism addresses original sin by purifying individuals from it, it does not eliminate concupiscence, which remains as a lasting effect of original sin. The consequences of original sin extend beyond concupiscence to include physical suffering and death. Even after baptism—through which individuals receive the initial grace of justification and forgiveness without any merit of their own, as stated in Ephesians 2:8-9 —humans remain predisposed to sin and will inevitably commit sins throughout their lives. However, due to the merits of Christ’s sacrifice, spiritual death is not an absolute certainty for eternity. Baptism provides initial justification and sanctification despite our inherent tendencies toward sin, which stem from Adam. This applies to all humanity, except for the Blessed Virgin Mary, who was conceived free from original sin through the grace of her Immaculate Conception.

We might ask how original sin is a sin, though not something we have personally committed and are morally responsible for. Original sin may mean, in a Catholic sense, the consequence of the first sin ever committed by Adam and the hereditary stain or trait we have all received from our primordial parent. St. Augustine writes: “The deliberate sin of the first man is the cause of original sin” (De nupt. et concup., II, xxvi, 43). When we personally commit a mortal sin, the result is spiritual death. And since we are born with a tendency to sin and do, in fact, sin without exception because of the effects of original sin, as descendants of Adam, we enter this world spiritually dead. His sin isn’t imputed to us, but he has “transmitted sin to us with which we are all born afflicted, a sin which is the death of the soul” (CCC. n.403).

Infant baptism holds significant importance in both the Catholic faith and mainstream Protestantism. This practice is rooted in the understanding of original sin, which is regarded as a condition that is contracted rather than committed. Individuals are not considered the direct cause of original sin, yet they are affected by it in terms of their relationship with God. Due to this inherent condition, humanity falls short of God’s glory, as all individuals have sinned due to this initial fallen state. It is essential to note that God is not held morally accountable for this condition. Instead, He provides sufficient grace and strength to help individuals choose what is good and resist temptations toward wrongdoing. When one sins, it is typically the result of indifference, selfishness, or an excessive love of self.

The Apostle Paul emphasizes this idea in 1 Corinthians 10:13, stating that “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.” Similarly, the Apostle James highlights the nature of temptation in James 1:14-15, explaining that “each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; when it is full-grown, sin brings forth death.” This highlights the significance of personal responsibility in moral decisions within the context of faith.

In the biblical narrative, God poses a question to Adam: “Who said you were naked?” (Genesis 3:11). This question highlights the awareness that Adam and Eve possessed regarding their state, which was influenced by their conscience. They knew good and evil but chose to evaluate and decide for themselves what was right and wrong, contrary to God’s instructions. Instead of trusting God’s judgment and adhering to His commands, they sought to elevate themselves to a divine status. As a result of their actions, they experienced profound shame, realizing they had transgressed God’s will. Their conscience played a significant role in this realization, as it condemned them for exercising their free will in a manner that opposed God’s design.

The verse “Your word I have hidden in my heart, that I might not sin against You” (Ps 119:11) illustrates the importance of adhering to God’s teachings. King David recognized the distinction between right and wrong and acknowledged his duty to follow God’s commands. However, like the biblical figure Adam, he ultimately succumbed to temptation, leading to significant transgressions, specifically adultery and murder, as detailed in 2 Samuel 11:1-26. Like Adam and Eve, David bore personal responsibility for his actions, driven by selfish desires that placed his needs before God’s will.

It is important to note that God’s role in moral guidance is critical. Rather than abandoning humanity to its natural state, God has inscribed His law on every human heart and provided us with a conscience. This conscience serves as a guide against potential sinful actions and a means of self-condemnation when His laws are violated. In response to his sins, David expressed deep remorse and sought God’s forgiveness with a humble and contrite heart, as exemplified in Psalm 51. This attitude of repentance made his plea for forgiveness sincere and acceptable to God.

The following excerpt is from the Council of Trent, Session V, 5: God.

“If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the reatum of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only razed, or not imputed; let him be anathema.”

Dr. Taylor Marshall informs us that many English translations of this anathema inaccurately render it as “the guilt of original sin is remitted,” which may obviously confuse people. The original Latin of the Council reads “reatum originalis peccati remiti.” This is important for us to note since the term reatus does not mean “guilt” in the strict sense. In Roman law, reatus means liable to or indicted, or a penal sentence. Alternatively, the Latin word culpa means an actual act of wrongdoing. Reatus refers to the state that accrues because of a culpa. The Catholic Church has adopted the following two terms: Reatus culpa is guilt associated with the sentence (that is, culpability). Reatus poena is the penalty of the sentence (the word penalty comes from poena). Receiving only the penalty of sin (reatus poena) by definition of the Church is the loss of sanctifying or justifying grace and the preternatural gifts, suffering, and death because of original sin.

If a person commits armed robbery, the reatus culpa would be his intentional, personal act of robbing someone. He could be declared guilty of committing a felony. The reatus poena would be the penalty or sentence passed by the judge associated with the gravity of the crime. In this case, he might end up serving ten or more years in prison. Regarding Adam and Eve, they incurred both the personal guilt (reatus culpa) of original sin and the penalty (reatus poena). All their descendants from the time they are conceived in the womb are not guilty of eating the forbidden fruit that Adam and Eve consumed, but they do receive the penalty (reatus poena) of this sin. Human beings are not penalized for the personal sins of Adam and Eve. But once they attain reason and are morally responsible for their actions, they universally do, in fact, commit sins and incur personal guilt (reatus culpa) by being descendants of Adam with his hereditary traits.

In Catholic theology, “culpa” is often used in discussions of original sin, specifically called “culpa contracta.” This designation indicates a sense of guilt not tied to personal actions but rather guilt by association. According to this belief, all infants born into the world possess the inherent capacity to commit their first sin and other personal sins once they reach the age of reason and moral accountability. This condition, inherited from Adam and Eve, is thought to distance humanity from God and invoke divine justice. It represents a theological perspective that balances total innocence and total depravity. While infants and very young children who have not yet reached a stage of moral reasoning experience the consequences of original sin, including premature death, they are not considered mature enough to intentionally commit sin or face personal culpability for their actions.

There is an important distinction between personal guilt for committing a grave sin with full awareness and consent and being implicated in sin through association. Original sin, however, represents a state of guilt that arises from the absence of the original justice and holiness lost by Adam. Consequently, a soul burdened by this original sin cannot attain a vision of God unless the stain of sin is removed. This cleansing occurs through the sacrament of baptism, which is administered by the Holy Spirit and made effective through the saving merits of Jesus Christ. Through His sacrificial blood, Christ has redeemed humanity from the consequences of sin and death.

Early Sacred Tradition

St. Justin Martyr (A.D. 155)
Dialogue with Trypho, 88:4

“He stood in need of baptism, or of the descent of the Spirit like a dove; even as He submitted to be born and to be crucified, not because He needed such things, but because of the human race, which from Adam had fallen under the power of death and the guile of the serpent, and each one of which had committed personal transgression. For God, wishing both angels and men, who were endowed with freewill, and at their own disposal, to do whatever He had strengthened each to do, made them so, that if they chose the things acceptable to Himself, He would keep them free from death and from punishment; but that if they did evil, He would punish each as He sees fit.”

Origen (post A.D. 244)
Origen, Homilies on Jeremias, 8:1

“Everyone in the world falls prostrate under sin. And it is the Lord who sets up those who are cast down and who sustains all who are falling. In Adam all die, and thus the world prostrate and requires to be set up again, so that in Christ all may be made to live.”

St. Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, 2:4-5

“Through him our forefather Adam was cast out for disobedience, and exchanged a Paradise bringing forth wondrous fruits of its own accord for the ground which bringeth forth thorns. What then? Someone will say. We have been beguiled and are lost. Is there then no salvation left? We have fallen: Is it not possible to rise again? We have been blinded: May we not recover our sight We have become crippled: Can we never walk upright? In a word, we are dead: May we not rise again? He that woke Lazarus, who was four days dead and already stank, shall He not, O man, much more easily raise thee who art alive? He who shed His precious blood for us shall Himself deliver us from sin.”

St. Ephraem of Syria (A.D. 350)
Hymns on the Epiphany, 10:1

“Adam sinned and earned all sorrows; likewise, the world, after His example, all
guilt. And instead of considering how it should be restored, consider how its
fall should be pleasant. Glory to Him Who came and restored it!”

St. Gregory of Nazianzen (A.D. 380)
Against the Arians, 33:9

“And further, above this, we have in common reason, the Law, the Prophets, the
very Sufferings of Christ, by which we were all, without exception, created anew,
who partake of the same Adam, and were led astray by the serpent and slain by
sin, and are saved by the heavenly Adam and brought back by the tree of shame
to the tree of life from whence we had fallen.”

St. John Chrysostom (A.D. 391)
Homily on Romans, 10

“How then did death come in and prevail? “Through the sin of one.” But what means, “for that all have sinned?” This; he having once fallen, even they that had not eaten of the tree did from him, all of them, become mortal…From whence it is clear, that it was not this sin, the transgression, that is, of the Law, but that of Adam’s disobedience, which marred all things. Now, what is the proof of this? The fact that even before the Law all died: for ‘death reigned’ he says, from Adam to Moses, even over them that had not sinned.’ How did it reign? ‘After the similitude of Adam’s transgression, who is the figure of Him that was to come.’ Now this is why Adam is a type of Christ …[W]hen the Jew says to thee, How came it, that by the well-doing of this one Person, Christ, the world was saved thou mightest be able to say to him, How by the disobedience of this one person, Adam, came it to be condemned?”

St. Gregory of Nyssa (A.D. 394)
The Beatitudes, 6

“Evil was mixed with our nature from the beginning…through those who by their
disobedience introduced the disease. Just as in the natural propagation of the
species each animal engenders its like, so man is born from man, a being
subject to passions from a being subject to passions, a sinner from a sinner. Thus
sin takes its rise in us as we are born; it grows with us and keeps us company till
life’s term.”

St. Augustine of Hippo (A.D. 415)
On Nature and Grace, 4

“This grace, however, of Christ, without which neither infants nor adults can be
saved, is not rendered for any merits, but is given gratis, on account of which it
is also called grace. ‘Being justified,’ says the apostle, ‘freely through His blood.’
Whence they, who are not liberated through grace, either because they are not
yet able to hear, or because they are unwilling to obey; or again because they
did not receive, at the time when they were unable on account of youth to
hear, that bath of regeneration, which they might have received and through
which they might have been saved, are indeed justly condemned; because they
are not without sin, either that which they have derived from their birth, or that
which they have added from their own misconduct. ‘For all have sinned’
whether in Adam or in themselves–“and come short of the glory of God.’”

“But the things that come out of a person’s mouth come from the heart,
and these defile them. For out of the heart come evil thoughts-murder,
adultery, sexual immorality, theft, false testimony, slander.”
Matthew 15, 18-20