the natural imperfections which their nature would have had. However, these gifts would be lost by them for themselves and their descendants — the entire human race to come — if they, like so many of the angels, would not prove themselves loyal to their Creator.7
Mr. J. Does the Bible really say that we should not have to die, had Adam not sinned?
Father S. Yes. In the Book of Wisdom 2:23, 24, we read: “God created man incorruptible … but by the envy of the devil, death came into the world.” And Saint Paul (Rom 5:12) speaks most plainly: “Through one man sin entered into the world and through sin death, and thus death has passed into all men.” That death would follow only as a consequence of sin is evident from the very threat of God to Adam: “In what day soever thou shalt eat of it, thou shalt die the death” (Gn 2:17). Even the necessity of wearisome labor for the maintenance of life is a consequence of our first parents’ sin: “Because thou hast … eaten of the tree … in the sweat of thy face shalt thou eat bread till thou return to the earth out of which thou wast taken; for dust thou art, and into dust thou shalt return” (Gn 3:17-19).8
Mr. J. But, Father, to me this sin does not appear to have been so bad. If I understand the case right, our first parents plucked from a tree and ate fruit, which God forbade them. Or is the “eating of fruit” a figure of speech to express something more vile?
Father S. No, in the true sense, they ate fruit, which God had forbade them to eat. But, it must be remembered that their loyalty was on trial; it was a matter of principle; God was testing their obedience; His commandment was easy to observe, but it was grave because so much depended upon their observance of it. God, in effect, said to them: “I am the Lord, your God, Who made you for Myself; heaven is offered to you in reward for a slight act of obedience; but as free beings you are at liberty to disobey. The consequences of disobedience will be the loss of My friendship and the withdrawal of the gifts of freedom from death, pain and evil passion from yourselves and all your descendants.”
God permitted one of the fallen angels, who envied man his opportunity to gain heaven, to tempt Eve, and she heeded, in disregard of God’s orders, as we read in Genesis 3:6: “And the woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold; and she took the fruit thereof, and did eat, and gave to her husband who did eat.”
Mr. J. And what happened?
Father S. As far as Adam and Eve were concerned, they lost the grace that made them friends of God and worthy of living the life of heaven which had been promised to them. Besides this they became subject to death, to suffering and to a strong inclination to evil; also they were expelled from the earthly paradise in which they had dwelt.9
As far as Adam’s descendants are concerned, we have come into the world deprived of grace and inheriting his fallen state and punishment as we would have inherited his gifts had he been obedient to God.10 This state in which we are born is called “original sin” because it is inherited by us through our origin or descent from Adam.11
Mr. J. But does it seem just that the whole human race should be punished for the disobedience of Adam?
Father S. Yes, if you look at it in the right way. Original sin does not deprive us of anything to which we have a strict right as human beings, but only the free gifts which God in His generous goodness would have bestowed on us if Adam had not sinned. All God owes to the soul are its natural endowments, namely: immortality, free will, and understanding. The supernatural beautification of the soul by grace, the preservation of the body from death, sickness, evil inclinations of the body passions, etc., were gifts, which God was free to give or withhold; and He chose to withhold them from the posterity of our first parents, if Adam, the fountainhead of the human race, disobeyed. In that one act, mankind was on trial. We have inherited our human nature from Adam in its fallen state. Had Adam committed many other sins, we would not be affected thereby.
An example may help to clear this up. What if I, as your personal friend, of my own free will presented you with a large farm which would remain yours and go to your children on a certain condition? You do not fulfill this condition, and hence lose the farm. Your children are also deprived of the same. They cannot blame me, although they might well blame you. I did not owe the farm even to you. Its retention by you, and its transmission to your children, depended wholly on your compliance with my demand. By your refusal to comply with my terms, you forfeited the same for yourself and descendants.
Mr. J. But only our temporal and not our eternal welfare was affected by our parent’s sin.
Father S. No, our souls, being deprived of the supernatural beauty of grace, are not in a condition to enter a state of supernatural glory — not even the soul of a little child who has no personal sin, but has inherited “original sin.”
Mr. J. I never knew that Catholics taught “infant damnation.”
Father S. We do not. We do not believe that the soul of a child, who dies without the grace of God because unbaptized, will be consigned to positive punishment and suffering. In fact, we believe that it enjoys a happiness which far exceeds any natural happiness here — but it can be only a natural happiness, or a kind that fits the soul’s capacity. Of course, it falls far short of the happiness enjoyed by those who see God. If the soul was never elevated by grace to the supernatural condition, it cannot inherit supernatural happiness.
Mr. J. Well, how is it that grown-ups can fare better than children?
Father S. All grown-ups do not fare better than children, and most of them not as well. I stated that children, who die before their souls have original sin removed by the infusion of sanctifying grace, cannot enter into the blessed vision of God; neither could any adult. But God, in His goodness and mercy, has come to our rescue. Original sin can be removed, and the souls of both children and adults can receive the grace in which they would have been created had Adam not sinned.
In our next instruction we shall explain what God did to reinstate us in His friendship, and how we can be made capable and worthy of living the life of heaven.
Mr. J. Were Adam and Eve jointly responsible for original sin?
Father S. Both violated God’s command, but Adam alone, as head of the human race, is responsible for its transmission through the ages.
Instruction 3
God’s plan to save man after the Fall
Father S. Well, Mr. Jackson, where did we leave off with our instruction? You see, I have a number of persons coming for instructions and I easily lose track of what progress we have made.
Mr. J. Why, you told me that you would explain how it became possible for those who are born in a state of original sin to recover the friendship of God by receiving sanctifying grace.
Father S. Oh, yes; and this lesson will present God to you as an infinitely good, loving, and merciful Father. But for a proper understanding of the matter it will be necessary for you to know something about the Trinity. Do you know what that word means?
Mr. J. No, Father.
Father S. It means that in the One God there are three Divine Persons, called respectively, God the Father, God the Son, and God the Holy Spirit.1
Mr. J. You are telling me two things which I do not quite see through: (1) that God is a person; I thought only creatures
