Romani 5,12:
Come a causa di un solo uomo il peccato è entrato nel mondo e, con il peccato, la morte, così in tutti gli uomini si è propagata la morte, poiché tutti hanno peccato.
Διὰ τοῦτο ὥσπερ δι'ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ'ᾧ πάντες ἥμαρτον.
Propterea sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt.
on this text, one of the capital with respect to the doctrine of original sin, call attention to the previous post . The third mistake about the grace that St. Thomas lists is that of Pelagians, who 1. denied that there was no original sin in infants 2. took only the beginning of the work was good man and the fulfillment of God 3. believed that grace was given to man by his own merits. Against the first error, Aquinas cites Romans 5:12 (and Psalm 51:7), against the second Philippians 2.13; against the third Romans 11.6. Our text is quoted in the translation of the Vulgate that reads: "where (Adam) all sinned." In this regard, here are some excerpts of a catechesis of John Paul II (general audience on October 1, 1986):
1. The Council of Trent made a solemn text of the Church's faith concerning original sin. In the previous catechesis we considered the Council's teachings on personal sin of their ancestors. Now we want to reflect on what the Council says about the consequences of that sin had for humanity. In this regard, the text of the Tridentine decree, a preliminary statement:
2. The sin of Adam has passed on all his descendants, that is in all men as from parents, and their heirs in human nature, now a private friendship with God
The Tridentine decree states this explicitly: Adam's sin has harmed not only him but all his descendants. The original holiness and justice, the result of sanctifying grace, have not been lost by Adam only for themselves but "for us" (nobis etiam '). So he sent to all mankind not only bodily death and other penalties (consequences of sin), but the sin itself as the death of the soul ("Peccatum, quod mors est animae).
3. Here the Council of Trent used a remark of St. Paul in Romans, which was already referred to the Synod Carthage, however, taking a lesson now widespread in the Church. Today, the Pauline text in translation reads: "As a result of one man sin entered the world and by sin death, so death passed upon all men because all sinned" (Rom 5.12 ). In the original greek reads: "eph'o pantes emarton ', a term which in the Latin Vulgate was translated:" in quo omnes peccaverunt', 'in which (one man) all have sinned ", but the Greeks, since 'beginning, clearly intended that the Vulgate translates' in court' as a 'why' or 'as' sense now commonly accepted by modern translations. However, this diversity of interpretations of the expression does not change the fundamental truth contained in the text of St. Paul, that is the sin of Adam (the parents) had consequences for all people. Moreover in the same chapter of Romans, the Apostle writes, "for one man's disobedience many were made sinners." And in the preceding verse: "the fault of one man has affected all people the conviction" (Rom 5,19.18). St. Paul, therefore, connects the situation of sin of all humanity with the guilt of Adam.
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5. Another statement is contained in the Tridentine decree: the sin of Adam passes in all the descendants, because of their origin from him, and not just the bad example. The decree states:
"This sin of Adam, which is unique in origin and transmitted by propagation not by imitation, as is present in all specific to each."
Therefore original sin is transmitted by natural generation. This conviction of the Church is indicated also by the practice of baptism for babies, which you call the Council's decree. Infants are incapable of committing a personal sin, however, receive, according to the age-old tradition of the Church, baptism shortly after birth for the forgiveness of sins. The decree says
"are truly baptized for the remission of sins, that is what they have cleansed the regeneration in the contract generation. "
In this context it is clear that the original sin in any descendant of Adam is a kind of personal guilt. It is the privation of sanctifying grace in a nature that, through the fault of parents, has been distorted from its supernatural end. It is a "sin nature", comparable to the analog-only "sin of the person." In the state of original justice, before sin, sanctifying grace was like the 'dowry' supernatural human nature. The "logic" of inner sin, which is rejection of the will of God, the giver of this gift, the loss of it is contained. Sanctifying grace has ceased to be the enrichment of the supernatural nature, the ancestors passed on to all their descendants in that state it was when they started the human generations. Therefore, man is conceived and born without sanctifying grace. Precisely this "initial state" of man, linked to its origin, is the essence of original sin as an inheritance ("peccatum originatum original," as they say).
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(6.) The Council of Trent refers particularly to the Pauline text of Romans 5.12 as a cornerstone of his teaching, seeing established in it the universality of sin, but also the universality of redemption. The Council also refers to the practice of infant baptism, and does so because of the close relationship of original sin - as universal inheritance from their ancestors with nature - the truth of the universal redemption in Jesus Christ.
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