The Profession of Faith
woman becomes subject to tensions, their relations henceforth
marked by lust and domination.
Harmony with creation is
broken: visible creation has become alien and hostile to man.
Because of man, creation is now subject “to its bondage to de-
Finally, the consequence explicitly foretold for this disobe-
dience will come true: man will “return to the ground,”
of it he was taken.
Death makes its entrance into human history.
After that first sin, the world is virtually inundated by sin.
There is Cain’s murder of his brother Abel and the universal
corruption which follows in the wake of sin. Likewise, sin fre-
quently manifests itself in the history of Israel, especially as infi-
delity to the God of the Covenant and as transgression of the Law
of Moses. And even after Christ’s atonement, sin raises its head in
countless ways among Christians.
Scripture and the Church’s
Tradition continually recall the presence and
universality of sin in
What Revelation makes known to us is confirmed by our
own experience. For when man looks into his own heart he
finds that he is drawn toward what is wrong and sunk in
many evils which cannot come from his good creator. Often
refusing to acknowledge God as his source, man has also
upset the relationship which should link him to his last end;
and at the same time he has broken the right order that
should reign within himself as well as between himself and
other men and all creatures.
The consequences of Adam’s sin for humanity
All men are implicated inAdam’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 oneman and death through sin, and
so death spread to all men because all men sinned. . . .”
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.”
3:19; cf. 2:17.
4:3-15; 6:5, 12;
13 § 1.