Roman 8:1 There is therefore now no condemnation for those who are in Christ Jesus.
The Apostle incites us to this good end, in saying, “being justified therefore by faith let us have peace towards God.” In which brief sentence are summed up nearly all the commandments; for where true peace is, there can be no lack of virtue. But what is it, dearly beloved, to have peace towards God, except to wish what He bids, and not to wish what He forbids? For if human friendships seek out equality of soul and similarity of desires, and difference of habits can never attain to full harmony, how will he be partaker of divine peace, who is pleased with what displeases God and desires to get delight from what he knows to be offensive to God? That is not the spirit of the sons of God; such wisdom is not acceptable to the noble family of the adopted. That chosen and royal race must live up to the dignity of its regeneration, must love what the Father loves, and in nought disagree with its Maker, lest the Lord should again say: I have begotten and raised up sons, but they have scorned Me.
And note the NO condemnation is for original sin wherein ther is therefore now no condemnation to them that are in Christ Jesus: for the law of the spirit of life in Christ Jesus hath set me free from the law of sin and death,” i.e., the grace of Christ day by day frees all his saints from this law of sin and death, under which they are constantly reluctantly obliged to come, whenever they pray to the Lord for the forgiveness of their trespasses.
St. Thomas Aquinas helps us flesh out the implications of this Catholic view. He says that true faith is not simply assenting to what is known (Summa Theologiae II-II Q. 2 A.1); after all, demons do this, but they do not have faith. Instead, faith requires an act of the will—not just the intellect. God does not reward or punish people for their knowledge, but for what they choose.
Heresy illustrates this distinction between mere belief and true faith. If faith were simply knowledge plus assent, then it would seem that a person who agrees with all but one point of Christian dogma can be said to have true faith in all those other points. But this is not the case. Aquinas explains:
Neither living nor lifeless faith remains in a heretic who disbelieves one article of faith. . . . He who adheres to the teaching of the Church, as to an infallible rule, assents to whatever the Church teaches; otherwise, if, of the things taught by the Church, he holds what he chooses to hold, and rejects what he chooses to reject, he no longer adheres to the teaching of the Church as to an infallible rule, but to his own will. Hence it is evident that a heretic who obstinately disbelieves one article of faith, is not prepared to follow the teaching of the Church in all things . . . such a heretic with regard to one article has no faith in the other articles, but only a kind of opinion in accordance with his own will. (ST II-II Q.5 A.3; see also Summa Contra Gentiles I.5)
So true faith includes a free-will trust in religious authority—not just accidental agreement with that authority on other grounds. For Christians, that authority is God’s revelation through the Church, whose Sacred Tradition produced Sacred Scripture and guards its orthodox interpretation.
https://www.catholic.com/magazine/online-edition/what-true-faith-requires
Your comment: “Roman 8:1 There is therefore now no condemnation for those who are in Christ Jesus.”
Some may think that they are in Christ, but when they reject His Catholic Church, His Eucharist and His Truths they may be more with Satan.
Read Matthew 12:33-37 12:22-32