All Have Sinned

 

ORIGINAL SIN

But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and
the prophets, the righteousness of God through faith in Jesus Christ for all who believe. For there is no
distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace
as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of
atonement by his blood, effective through faith. He did this to show his righteousness, because in his
divine forbearance he had passed over the sins previously committed; it was to prove at the present
time that he himself is righteous and that he justifies the one who has faith in Jesus.
Romans 3, 21-26

The central thrust of Paul’s Epistle to the Romans, chapters 1-4, revolves around sin, justification, God’s righteousness, and the universality of the Gospel. In the opening chapters, Paul presents a comprehensive argument about the sinful state of humanity. He asserts that both Jews and Gentiles are under sin, highlighting that “all have sinned and fall short of God’s glory” (Romans 3:23). This underscores the need for salvation, as no one can achieve righteousness through the law alone.

In his writings, Paul delves deeply into the concept of God’s righteousness, illustrating that it becomes evident through faith in Jesus Christ. He emphasizes that justification, which is the act of being declared righteous in the eyes of God, is fundamentally a gift of grace rather than something earned through human effort or adherence to the law. This doctrine asserts that justification is accessible to everyone who believes, thereby dismantling divisions that have traditionally existed between Jews and Gentiles. Paul’s teachings highlight the inclusive nature of God’s offer of salvation, inviting all individuals, regardless of their ethnic or cultural backgrounds, to partake in this transformative relationship with God through faith.

Throughout these chapters, Paul argues that the law reveals sin rather than provides a means of salvation. He highlights the significance of faith, illustrated by Abraham, who was justified by faith before the law was given. This lays the foundation for understanding how believers are reconciled to God through faith in Christ, regardless of their background.

In Romans 1-4, Paul articulates the crucial doctrine that all humanity is in desperate need of God’s grace, emphasizing that justification—a legal declaration of righteousness—comes solely through faith in Jesus Christ. This profound theme of grace not only highlights God's mercy towards sinful humanity but also underscores the transformative power of faith in a believer's life. Paul meticulously outlines how, regardless of one's background or adherence to the law, all fall short of God’s glory and require His redemptive grace. This foundational message paves the way for a deeper exploration of salvation and its implications for Christian living, which he will develop in subsequent chapters, ultimately inviting believers to embrace a life defined by their faith and relationship with Christ.

The passage from Romans 3:21-26 articulates essential themes pivotal to Catholic teaching and theology, particularly regarding salvation, justification, and the intrinsic nature of God’s righteousness. The Apostle Paul begins by highlighting the revelation of God’s righteousness, which emerges independently of the law. In Catholic theology, this righteousness is not merely a reflection of legalistic adherence but is perceived as the embodiment of God's perfect justice, mercy, and holiness.

Furthermore, the text reveals the profound mystery of God's love, wherein He sent His Son as a propitiation for sin, satisfying the requirements of justice while simultaneously extending mercy. This duality is central to Catholic doctrine, which upholds that God’s righteousness, far from being an abstract principle, is profoundly relational and deeply entwined with His desire for humanity’s salvation. Thus, through Jesus’ sacrificial act, believers are invited into a transformative relationship with God, embodying the very essence of grace that Catholic teaching espouses.

The concept of justification is pivotal in this passage, serving as a foundational element of Catholic theology. In Catholic teaching, justification is understood as a transformative process by which an individual is made righteous in the eyes of God, thereby enabling them to enter into a relationship with God. This process begins with faith in Jesus Christ, which is regarded as essential for salvation, as articulated in various biblical passages, including Romans 5:1-2.

However, the Catholic Church emphasizes that faith is not merely an intellectual assent but must be active and expressed through love and good works. This belief is rooted in scriptures such as James 2:26, which states, “Faith without works is dead.” Thus, while grace is viewed as a divine gift unearned and freely given by God, Catholics hold that a person's cooperation with that grace is necessary for justification to be fully realized.

This cooperation involves adhering to Christ's teachings, participating in the sacraments, and engaging in acts of charity and service. The interplay among faith, grace, and personal action underscores the Catholic understanding that, while salvation is ultimately a gift from God, human response and moral effort play a crucial role in attaining justification in His sight.

When Paul states that “there is no distinction,” he means that there is no difference between Jews and Gentiles. By adding “for all have sinned,” he indicates that sin characterizes both groups. However, his use of the term “all” is hyperbolic, as Paul does not believe this is an exceptionless principle. For example, later in Romans, he refers to Jacob and Esau, mentioning that “they were not yet born and had done nothing either good or bad” (Romans 9:11). This shows that Paul recognizes unborn children have not yet committed personal sin, making them an exception to the “all have sinned” statement he made earlier.

Catholic theology acknowledges original sin and the fallen nature of humanity, which makes grace necessary for all individuals, including the Blessed Virgin Mary, who received a singular grace through the Immaculate Conception, given the foreseen merits of Christ. This doctrine emphasizes the importance of humility and the recognition of our dependence on God’s mercy (Lk 1:46-49). The passage in Romans 3 describes justification as a gift of grace. In Catholic teaching, grace is understood as God’s free and unmerited favor. The sacraments, particularly Baptism, are seen as channels through which this grace is imparted, enabling believers to live in accordance with God’s will.

Paul emphasizes Christ’s sacrifice as a pivotal means of atonement in his teachings. According to Catholic doctrine, this signifies that Christ, through His intense suffering (passion) and crucifixion (death), willingly bore the sins of all humanity, bridging the gap between God and humankind. This act of selfless love is central to the faith and underpins the concept of redemption.

The Eucharist holds profound significance in this context, as Catholics believe it is a vital link to Christ’s one, all-encompassing sacrifice. During the Mass, the bread and wine are consecrated and transformed into the body and blood of Christ, allowing the faithful to participate intimately in this ultimate act of love and atonement. By partaking in the Eucharist, Catholics receive the sanctifying grace necessary for salvation, reinforcing their spiritual communion with Christ and one another, and nourishing their faith as they strive to live according to His teachings.

The passage concludes with the assertion that God is righteous and that those who have faith in Jesus are justified. Catholic theology emphasizes that faith must be inseparable from works. The idea is that true faith naturally leads to a transformation in a believer’s life, reflecting God’s righteousness through their actions. Thus, Romans 3:21-26 encapsulates core Catholic beliefs about God’s righteousness, the necessity of grace through faith, the universal need for redemption, and the transformative power of Christ’s sacrifice, all of which contribute to the Church's understanding of justification and salvation.

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

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

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

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

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

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