Will the consequences of ancestral sin extend to generations? Many believers have misconceptions about this matter. It would be good to share this with the request of many friends and hope that this will be helpful for believers who want to grow in faith.

In St. Thomas Aquinas’ “Catena Ori”, and in St. Augustine’s The Harmony of the Gospels, as well as in the Catholic Church’s religious instruction, there are numerous references to baptismal believers who do not need such forgiveness. The Gospel of St. Matthew begins with a description of the genealogy of Jesus. In this genealogy, there is a tradition of sin that can be traced back to the ancestors of Jesus. Judas, who gave birth to two sons by his daughter-in-law, Rahab the prophet, Ruth of the lower caste, David, the wife of Uriah’s wife, David’s son Solomon who had many wives … and so on.

But at the end of Jesus’ genealogy, we find no stains of such sin in the Holy See and Mary. Two kinds of accounts of the genealogy of Jesus can be found in the New Testament. One in the Gospel of St. Matthew and two in the Gospel of St. Luke. The genealogy of St. Matthew begins with the forefather Abraham, and the account of St. Luke begins with the patriarch Adam.

We have seen from the Gospel of St. Matthew how sinful the genealogy of Jesus was before the incarnation of the Savior of the world. But it is good to know that St. Luke’s description of the genealogy of Jesus after the baptism of Jesus is well known. It would be interesting to make a comparative study of the genealogies of St. Matthew and St. Luke about the genealogies before and after the incarnation of Jesus.

There are many sinners in the genealogy of Jesus who goes down from Abraham to St. Matthew. The genealogy of Luke does not see the names of any sinners. How can this happen? St. Augustine explains this in his The Harmony of the Gospels.

In the Gospel of St. Matthew we find Jesus accepting the stains of the genealogical sin. But the cancellation of our sins is found in the Gospel of Luke. Our Lord Jesus takes away our sins. It is in accordance with these ideas that one describes the genealogy of Jesus in ascending order and another in ascending order.

When the Apostle says, “God sent his Son in the form of sinful flesh,” it refers to God taking on our sins through Christ. When we say that sin is condemned in the body, he means sin.

When it comes to the genealogy of Jesus through David through St. Matthew in the descent, it is said that David sinned through Solomon’s mother. But when Saint Luke recounts the same lineage from top to bottom, that is, through another son, Nathan, God is able to eliminate David’s sin.

In speaking of the atonement, Christ himself did not sin. But there are those who do not sin in Christ. In St. Matthew’s account, there are those in Jesus who did not automatically sin the sins of forty people in their genealogy if they excluded Christ. But Jesus is included in Luke’s number. And when it does, we are involved. Jesus draws us to the righteousness of His heavenly Father by washing away our sins and cleansing us. That is why the Apostle says, ‘He who joins himself to the Lord is one with Him.’

According to Luke’s genealogy, genealogy begins with anyone. The Lord himself has set forth in this number the cleansing and removal of sin. The Lord Himself has said that if a person makes a mistake, it is not seven times but seventy-seven times. It refers to the abolition of sin. The complete destruction of sin. This number also includes God.

In fact, the very core of God’s saving plan is to free the genealogy from the stain of sin. It has been fulfilled. We just need to believe in it. It is through our suffering that we share Jesus’ sufferings.

The Catholic Church’s religious doctrine also explicitly teaches this.

However, there are some lingering consequences for sin among those who accept baptism. Suffering, sickness, death, inherent weaknesses in life, and a tendency to sin. The tendency to sin is traditionally called sinful power and figuratively the fuel of sin. Sin is “allowed to dwell within us, so that we may struggle against it. Therefore, it cannot hurt those who boldly oppose it by the gift of Jesus Christ without its consent”.

Baptism not only cleanses us from all sin, but also makes the newborn believer a “new creation”: “the adopted son of God, and consequently partakers of the divine nature,” making Christ the organ, his fellow heir, and the temple of the Holy Spirit.

The Holy Trinity gives the gift of purification and the gift of justification to the one who receives baptism. It makes it possible to hope in God and to love Him by the virtues of God. Through the gifts of the Holy Spirit, He gave us the power to live and work according to His inspiration. It enables us to grow in virtue through moral goodness. Thus, the whole system of the Christian life is rooted in baptism.

The baptism makes us members of the body of Christ: “Therefore … we are members of one another.” Baptism embeds us into the church. A new covenant people are born from the lambs. It transcends all-natural, human, national, cultural, class and gender boundaries; For we have all been baptized into one body by the same Spirit. “

Those who have received baptism have become “living stones,” to build a spiritual home to the holy priesthood. It is to proclaim the wonderful works of the One who called them out of darkness into his wonderful light.

When a person who receives baptism becomes a member of the church, it is his own who died and rose for us, not his own. From that time on he has been called to be submissive to others, to serve them in the fellowship of the church, and to respect and love them, to “obey and obey them”. Just as baptism is a source of responsibilities and obligations, the person receiving baptism also has rights in the church: receiving sacraments, being nourished by God’s Word, and is protected by other spiritual aids of the church.

Those who have been baptized are “born again as children of God (through baptism), and are obliged to confess their faith received from God through the church” and to share in the apostolic and missionary activities of God’s people.

The person who receives baptism is conformed to Christ through the baptism into the body of Christ. The baptism marks a Christian with a hidden spiritual character. It is the seal of becoming Christ’s own. Although sin forbids the emancipation of the baptism, no sin can erase the seal. Baptism is given once and for all. And then not be able to repeat it, “, (CCC 1263-1272).


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