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Catholics may take issue with the charge that all Christianity denies we can stop sinning. That is because their doctrines do not. They split sin up into two types. “Original Sin” and “personal sins.” While they don't believe you can “live your life without sin” because of Original Sin, they teach you can cease from “personal sins.”

Yet, it never really occurs to Catholics the role of "Original Sin" and how, by coupling that teaching with the teachings of the "God Incarnate (because of the sinless Christ)," “Virgin Birth,” "Immaculate Conception," "venial" and "mortal" sins, and the seven deadly sins we have a conundrum in which Catholicism teaches both. Paying lip serve to living without personal sin but declaring through doctrine that you cannot live without personal sin (because you're human).

From the Catechism of the Catholic Church: 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

The consequences of Adam's sin for humanity 402

All men are implicated in Adam'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 one man and death through sin, and so death spread to all men because all men sinned."289 The Apostle 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."290 421 Christians believe that "the world has been established and kept in being by the Creator's love; has fallen into slavery to sin but has been set free by Christ, crucified and risen to break the power of the evil one. . ."

Notice the deliberate misquote of the verse quoted in 402. Here is the text the Catechism misquotes, as it is written (in all accepted versions).

Romans 5:18-19

condemnation; even so by the righteousness of one the free gift came upon all men to justification of life.

19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

The Catechism reverses the order in which these two verses appear, quoting verse 19 first and changing the text at the same time having it say "all men" rather than "many" by inserting a portion of verse 18 into verse 19.

This might seem incidental and hardly worth mentioning, but it is not, for it was done by design. By inverting the order of the two verses they become a much more powerful defense of the "Original Sin" the catechism is attempting to prove than if we were to read them

consecutively, in their proper order.

Note that the catechism also changes the phraseology of verse 19 from “many shall be made righteous” to “acquittal for all men.” That is why they quote the first half of verse 19, lop off the final part which says "so by the obedience of one shall many be made righteous" then insert the entire body of verse 18 where it never appears. What trickery.

The original phrase in verse 19 "many shall be made righteous" is taken away and

replaced by "leads to acquittal and life for all men." “Made righteous" (in reference to men) is therefore redefined as "acquittal" and "justification of life.”

There is a huge difference between being “justified” for a crime or being acquitted of a crime and “making someone a law abiding citizen.” The first merely provides amnesty for an act, the second changes the behavior of the accused so that they no longer commit the crime. Whereas the original text has the latter, it has been replaced by the former.

In this way "made righteous" itself takes on the modified meaning to be a direct reference to our being “declared” righteous by the death of Christ rather than by our becoming righteous because of his death.

When they take the phrase “so by the righteousness of one the free gift came upon all men to justification of life,” from verse 18, and then remove “by the

obedience of one “ from verse 19 they change the entire statement. The text originally speaks of Christ's obedience that “makes” us righteous, the changed version speaks of a single act of righteousness (implying the crucifixion) makes us righteous (whether we live righteously or not).

In the original version, before they tampered with it, it is saying that by repeating Christ's obedience many men are made righteous. “One man's obedience” carries with it the

connotation of all the obedience that one man has performed and not just a single act. Their change is a huge change to the meaning of the text.

So, the significance of the catechism on this subject, by their handling of Romans 5: 18-19 is quite clear. By the catechism it's not our repeating of Christ's "obedience" that will cause "many men" to be righteous. Instead, they have it to read that a single act of righteousness (the cross) on the part of Christ causes everyone to be “considered” or “declared” righteous.

The catechism also make reference to Romans 5:12 but does not quote it directly. This is significant, for it shows how the Catholic church tells it's converts what scripture says and there is no expectation of the parishioner to go and double check that it actually reads that way. Otherwise, they would give them the reference.

Those of us who go and read it for ourselves notice immediately that Romans 5: 12 states clearly that death does not spread to "all men" by some mysterious "curse" or "imputed sin,” (as the catechism claims), instead the text teaches us that a death sentence was decreed upon all men who might follow after Adam's example of disobedience.

This “death” passes to all men, not because all men are being punished or blamed for Adam's sin, not because all men are “imputed” with Adam's sin, not because all men are declared sinners simply because Adam sinned, but because all men ended up repeating Adam's sin.

That all men have sinned is self evident for the wages of sin is death.

The catechism states openly that all men are "implicated" in Adam's sin, thus blaming all of Adam's sins on every man who came from Adam, and at the same time blaming every sin every man commits afterward on Adam as well.

This destroys the latter claims in the catechism that Original Sin and personal sin are not the same. The way it is taught in the above section creates a direct causality between Original Sin and personal sin, although modern Catholics deny this to be the case.

Deny it as they will, the relationship between Original Sin and personal sin in the catechism is firmly established within the writings of the catechism. Pure logic and sound reasoning dictate that there can be no difference between personal sin and Original Sin if all men commit personal sin as a result of Original Sin. This is just common sense. Original Sin is the direct cause of personal sin in the catechism. Furthermore, because of Original Sin all men are “imputed” with sin, whether or not they commit personal sin. So personal sin is rendered moot and irrelevant.

Man is a “born sinner” under the catechism.

Yet Romans chapter 5 does not support this idea. Instead it teaches the common sense approach that if Adam was sentenced to death for his own sin, God being a just God declared death as the sentence to all men who would follow in Adam's example of sin. Death passes to all men, not because of Adam's sin but because “all men sinned” like Adam.

Romans 5:12

“12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:”

There is no “Original Sin” mystery in the scriptures. The only real mystery is how the developers of the catechism and indeed the creators of the accepted Original Sin doctrine at the council of Trent missed the meaning of Romans 5: 12. How did they not see how that one scripture alone completely destroys their claim. The claim that there is a "mysterious sin curse" that passes to the rest of mankind because Adam sinned and brings about death of the soul of all of mankind! The author of Romans leaves no doubt, saying, "death passed upon all men because all men sinned," (not because there's some mystery curse).

ANOTHER FALSE PREMISE