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CATECHISM OF THE CATHOLIC CHURCH
SECOND EDITION

PART ONE
THE PROFESSION OF FAITH
SECTION TWO
THE PROFESSION OF THE CHRISTIAN FAITH

CHAPTER ONE
I BELIEVE IN GOD THE FATHER

ARTICLE I
"I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"

Paragraph 7. The Fall

385 God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or
the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the
question of moral evil. Where does evil come from? "I sought whence evil comes and there was no
solution", said St. Augustine,257 and his own painful quest would only be resolved by his conversion to the
living God. For "the mystery of lawlessness" is clarified only in the light of the "mystery of our religion".258
The revelation of divine love in Christ manifested at the same time the extent of evil and the
superabundance of grace.259 We must therefore approach the question of the origin of evil by fixing the
eyes of our faith on him who alone is its conqueror.260

I. WHERE SIN ABOUNDED, GRACE ABOUNDED ALL THE MORE

The reality of sin

386 Sin is present in human history; any attempt to ignore it or to give this dark reality other names
would be futile. To try to understand what sin is, one must first recognize the profound relation of man to
God, for only in this relationship is the evil of sin unmasked in its true identity as humanity's rejection of
God and opposition to him, even as it continues to weigh heavy on human life and history.

387 Only the light of divine Revelation clarifies the reality of sin and particularly of the sin committed at
mankind's origins. Without the knowledge Revelation gives of God we cannot recognize sin clearly and are
tempted to explain it as merely a developmental flaw, a psychological weakness, a mistake, or the
necessary consequence of an inadequate social structure, etc. Only in the knowledge of God's plan for
man can we grasp that sin is an abuse of the freedom that God gives to created persons so that they are
capable of loving him and loving one another.

Original sin - an essential truth of the faith

388 With the progress of Revelation, the reality of sin is also illuminated. Although to some extent the
People of God in the Old Testament had tried to understand the pathos of the human condition in the light

, of the history of the fall narrated in Genesis, they could not grasp this story's ultimate meaning, which is
revealed only in the light of the death and Resurrection of Jesus Christ.261 We must know Christ as the
source of grace in order to know Adam as the source of sin. The Spirit-Paraclete, sent by the risen Christ,
came to "convict the world concerning sin",262 by revealing him who is its Redeemer.

389 The doctrine of original sin is, so to speak, the "reverse side" of the Good News that Jesus is the
Savior of all men, that all need salvation and that salvation is offered to all through Christ. The Church,
which has the mind of Christ,263 knows very well that we cannot tamper with the revelation of original sin
without undermining the mystery of Christ.

How to read the account of the fall

390 The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed
that took place at the beginning of the history of man.264 Revelation gives us the certainty of faith that the
whole of human history is marked by the original fault freely committed by our first parents.265

II. THE FALL OF THE ANGELS

391 Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which
makes them fall into death out of envy.266 Scripture and the Church's Tradition see in this being a fallen
angel, called "Satan" or the "devil".267 The Church teaches that Satan was at first a good angel, made by
God: "The devil and the other demons were indeed created naturally good by God, but they became evil
by their own doing."268

392 Scripture speaks of a sin of these angels.269 This "fall" consists in the free choice of these created
spirits, who radically and irrevocably rejected God and his reign. We find a reflection of that rebellion in
the tempter's words to our first parents: "You will be like God."270 The devil "has sinned from the
beginning"; he is "a liar and the father of lies".271

393 It is the irrevocable character of their choice, and not a defect in the infinite divine mercy, that makes
the angels' sin unforgivable. "There is no repentance for the angels after their fall, just as there is no
repentance for men after death."272

394 Scripture witnesses to the disastrous influence of the one Jesus calls "a murderer from the
beginning", who would even try to divert Jesus from the mission received from his Father.273 "The reason
the Son of God appeared was to destroy the works of the devil."274 In its consequences the gravest of
these works was the mendacious seduction that led man to disobey God.

395 The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he
is pure spirit, but still a creature. He cannot prevent the building up of God's reign. Although Satan may
act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause
grave injuries - of a spiritual nature and, indirectly, even of a physical nature- to each man and to society,
the action is permitted by divine providence which with strength and gentleness guides human and cosmic
history. It is a great mystery that providence should permit diabolical activity, but "we know that in
everything God works for good with those who love him."275

III. ORIGINAL SIN

Freedom put to the test

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