Original sin is, according to a doctrine proposed in Christian theology, sin resulting from the Fall of Man. It is believed that original sin involves loss of original righteousness; therefore it may see as the absence or perversion of the relationship in which Adam and Eve stood in against God’s holiness. Original sin is said to result from the Fall of Man, when Adam and Eve ate the forbidden fruit of a particular tree in the Garden of Eden. Some theologians call original sin as inherited sin. This definition emphasizes the idea that all people inherit this sinful state from their parents. The emphasis of this paper is to explore how the descendants of Adam are affected with this sin, how it was (is) transmitted to each succeeding generation. The paper is exploring this concept according to Paul’ theology in Romans chapter 5.12. In order to understand Paul’ theology on the transmission of sin, the paper employs different thoughts, arguments and theological ideas from diverse Biblical scholars and schools of thought.
Transmission of Original sin according to Romans 5:12
When we are referring to the original sin, its fine to make it evidently that God is not the one who crafted sin. However, it is obvious that sin has got its origin. Grudem put it in this way that, to blame God for sin would be blasphemy against the character of God.[1] “His works are perfect for all his ways are justice”. A God of faithfulness and without iniquity, just and right is he[2]. In this case, sin is not part of God’s creation. When it comes to the explanation of the original sin according to New Testament theology, Paul is one of the biblical figures whose theology of original sin in chapter 5 verse 12 becomes the centre of scrutiny.
“Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned”(Rom.5:12 NIV). This passage of scripture Paul explains the effects of Adam’s sin that through him the whole humanity was affected. In his first statement Paul precisely points out the original sin and explains the roles of Adam and Jesus in relating to this tragedy. Pieper pointed out that original sin, embraces two things; hereditary guilty, the guilty of one sin to all men and hereditary corruption which by the imputation of Adam’s guilty is transmitted to all his descendants[3].
To begin with, it seems verse 12 is a conclusion of what Paul has said earlier in the above passages. “Therefore……..” To exam critically, the first part of the scripture is totally different with the ending part. “Sin entered the world through one man” and “because all sinned”. The legitimate question that one can ask is, how come all people sinned? This is where Pauline theology especially on this doctrine of sin takes much time of the modern theologians in trying to answer this question. Most of the arguments are based on trying to understand the transmission of the original sin to all men and then death to all.
Ryrie pointed out that the phrase All sinned is connected with the one man, Adam, through whom the sin entered the world. The verse does not say that Adam sinned and others sin also. Five times in 5. 15-19 Paul stated that condemnation and death reign over all because of the one sin of Adam, not because of the various sins of all us.[4] In his journal, Kenneth suggested that all sinned when Adam sinned. This seems to be the only meaning that does justice to the verse and its relationship to the proceeding part of the verse. Physical death came to all men but not they were in the process of individually sinning because even babies were dying even though they have not committed sins personally.[5]
In addition to this idea, every facet of man’s being is affected by this nature. Man is intellectually blind (II Cor 4:4) His mind is reprobate or disapproved (Rom 1:280). His understanding is darkened, separated from the life of God. His will is enslaved to sin and therefore stands in opposition to God. (Rom 6:20)[6]. All these scriptures provide the evidence that man is a sinner. However, it’s good to point out that the first man to commit sin was not the first one to die. This is the first proof of transmission and reality of the condemnation of the original sin to the descendants.[7] The scripture further proof for the hereditary corruption which is transmitted by natural birth in Psalms 51:5 “surely I was sinful at birth sinful from the time my mother conceived me”
The transmission of sin to all human races is what the modern theologians are wrestling with. In his book, Grudem writes; the context shows that Paul is not talking about actual sins that people commit everyday of their lives, for the entire paragraph is taken up with the comparison between Adam and Jesus[8]. Adam introduced into the human world a propensity which produces sinning in his descendants’ lives and therefore brings death as consequence of sin. Now since the wages of sin is death (Romans 6:23) this is the point where Paul put forth the general idea that all have sinned.
Cranfield as quoted by Blocher put forth his idea, “We may assume that Paul means that all other men (Jesus alone excepted) were constituted sinners through Adam’s misdeed in the sense that, sin having once obtained entry into human lives through it, they all in their turns lived sinful lives[9].Turner pointed out that death follows upon sin first and foremost in the logic of retributive justice, as the judicial payment of sin[10]. Still on this idea, Blocher argued that all people died because all have sinned (throughout history, in their own individual lives); all have sinned because they were born with a bent toward sin; they were so born because Adam sinned first.[11]
Ryrie who is currently a professor of theology at Philadelphia Bible College, he is commenting that after Adam and Eve sinned they could only propagate after their kind; that is; their children were sinners by birth (Gen.4.1, Ps.51.5; Rom. 5.12). This means that every one born into this world is a sinner. Nor one born good, nor is anyone born partly good and partly sinful. All are sinful before God’s sight. If this were not so, then those who were 50 percent sinful would need 50 percent of God’s salvation.[12] Here Ryrie is connecting sin with salvation.
In his explanatory notes, John Wesley summed up this concept in this way;
As by one man sin entered into the world and death by sin; so by one man righteousness entered into the world and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life[13].
However, on the other hand, in the book entitled Responsible Grace, Maddox quoted early Wesley thoughts. Wesley inclined towards a biological account of present human corruption. In his unpublished sermon in 1730 he speculated that the forbidden fruit which Adam and Eve ate had a juice containing particles that cleaved to and clogged their veins- rendering them mortal, causing numerous physical disorders and impairing their human faculties. The implication was that Adam and Eve passed this corrupting agent on their descendants[14]. As opposing Wesley, Gudy pointed that, When Adam and Eve separated from God’s presence the result was their spiritual death- their loss of the likeness of God (moral image of God).
And the companion of their basic human faculties (natural image of God). All subsequent human beings come into the world already separate from God, hence spiritually dead[15] It is believed that from this spiritual corruption spring our actual sins, which affect all four relationship i.e. God, neighbor, creation and oneself. We no longer consistency love and serve either God or other humans. Neglect or actively terrorize the lower animals and as result, our own happiness and self –acceptance drain away[16]. By the simple law of heredity or race connection, the corrupted nature of Adam would be passed on to his offspring[17]. We may add, as the sin of Adam, without the sins which we afterwards committed, brought us death, so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward[18].
It seems the idea that all men sinned means that God thought of us having sinned when Adam disobeyed, is further indicated in the next two verses where Paul says, “for before the law was given sin was in the world, but sin is not taken into account where there is no law, nevertheless, death reigned from the time of Adam to the time of Moses”.(13-14) Here Paul points out that from the time of Adam to the time of Moses people did not have the written laws of God. The fact that people died is a legitimate reason to point out that God counted people guilty on the basis of Adam’s sin[19]. When Adam sinned, it seems God thought of all who would descend from Adam as sinners. Though we did not yet exist, God looking into the future and knowing that we would exist began thinking of us those who were like Adam[20].
This is so consistence with Paul’s statement that “while we were still sinners Christ died for us (Rom 5:8) .Carson, one of the 21th century theologians, suggested that all members of the human race were represented by Adam in the time of testing in the Garden of Eden. As our representative, Adam sinned, and God counted Adam guilty as well as us[21]. The fact that we are all affected by this original sin is a sign of human solidarity. Whether we like it or not but our lives intertwined in a such way that the sin of one person exercises destructive effects throughout the human race, like the ripples of ,pebble thrown into a pond.[22]
Mathew in his commentary argued that; in proof of our union with Adam, and our part in his first transgression, sin prevailed in the world, for many ages before the giving of the law by Moses. And death reigned in that long time, not only over adults who wilfully sinned, but also over multitudes of infants, which shows that they had fallen in Adam under condemnation, and that the sin of Adam extended to all his posterity. He was a figure or type of Him that was to come as Surety of a new covenant, for all who are related to Him” [23]
In this case could we blame God for counting guilty all the descendants of Adam or we should blame Adam for affecting us with his disobedience to God? In trying to answer this question Grudem pointed out that, God counted Adams guilt as belonging to us and since God is the ultimate judge of all things in the universe, and since his thoughts are always true, Adams guilty does in fact belong to us. God rightly imputed Adam’s guilty to us[24]. God would not have created our souls already corrupt, how do they become so? The most common answer picked up on the negative use of the “fresh” in the scripture the soul is instantly corrupted by its incorporation of the fresh itself was again traced biologically to our seminal connection with Adam.[25]
In contrast to the various developed Western position, Eastern Christian reflection on the source of our present corruption has witnessed little concern to explain why we deserve this corruption. A major reason is that they did not share the West’s reading of Romans 5:12. Continuing to use the Greek text, Eastern theologians read it either “death spread to all humanity because all sinned, or because death spread to all humanity, all sinned”. The second reading is grammatically less likely, but had wide influence due to its explanation for universal sinfulness[26] Adam as the first was the father of the race, whatever affected his nature, affected the nature of his descendants. The most basic cause of our present infirmity was not some “thing” that we inherit but the distortion of our nature resulting from being born into this world already separated from the empowering divine presence.[27]
The curse on Adam was not simply physical death, but closely related spiritual death, takes on great interest. The fall of humanity introduced mortality into human life which corrupts our faculties. Humans are creaturely beings who can develop spiritual wholeness only through dynamic relationship with God’s empowering grace. The essence of the first sin was the severing of this relationship, the desire to be independent of God. Deprived of this essential relationship, our various faculties inevitably become delibilitated, leaving us morally deprived[28].
In being sin (original sin) is precisely this corruption of or human faculties resulting from our separation from God’s empowering presence, to enumerate, our understanding is darkened, our will is seized by wrong tempers, our liberty is lost and our conscience is left without standard[29]. Many schools of thoughts agreed and believed that human being inherited an original sin.
One of the article of faith in Nazarene Manual gives a clear reason of our inheritance of the original sin as it reads;
We believe that original sin, or depravity, is that corruption of the nature of all the offspring of Adam by the reason of which everyone is very far gone from the original righteousness or the pure state of our first parents at the time of their creation, is a verse to God, is without spiritual life, and inclined to evil, and that continually. We further believe that original sin continues to exist with the new life of the regenerate, until (eradicate) the heart is fully cleansed by the baptism of the Holy Spirit[30].
The Catechism of the Catholic Church says:
By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all humans. Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called "original sin". As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called "concupiscence")[31]
The Methodist Church, founded upholds Article VII in the Articles of Religion in the Book of Discipline of the Methodist Church; Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually[32]
Most theologians have suggested that it is a heavy blow to bring forth the idea of all sinned instead of all inherited a corrupt nature and then death followed. It seems Paul’s generalization in this theology it’s what most theologians include me are wrestling with. However, it seems to protest against the idea all sinned it means stand against the idea as Grudem writes, “if we think it is unfair for us to be presented by Adam and condemned as sinners, then we should also think it as unfair for us to be represented by Christ and to have his righteousness imputed to us by God[33]
In this argument we can legitimately say that the procedure that God used was the same and that is Paul’s exactly point in verse 19, “As by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous” The idea that Paul is driving at in relating to origin sin is that many were made sinners not committed a sin through their actions. It is not relevant to argue with this statement for our own selfish because Paul talks also that many will be made righteous.
From the personal standpoint, sin was imputed to all the descendants of Adam while the righteous to everyone but in condition. It seems Adam is the main character standing in the angle of disobedience while Christ come with the message of righteous because he obeyed. But Christ the representative of all who believe in him, obeyed God perfectly and God counted righteous. It seems verse 12 and verse 19 carries the whole idea of sin and salvation. “For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous”
On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character[34]. Our Lord Himself represents even His death as His great act of obedience to the Father. The change of tense from the past to the future-"as through Adam we were made sinners, so through Christ we shall be made righteous"-delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam.[35] Conclusion
As we have seen the foundation of this whole comparison is this, which these two men are set as two heads or roots, so that out of the one comes sin by nature and from the other righteousness by grace springs forth upon others. Paul has brought these two men with two distinct tasks. The first task by Adam is about sin to the world that affects all human races and the second one by Lord Jesus Christ brings righteousness to all human races by faith in him. It is now we are no longer under the condemnation of sin because by the obedience of one - By his obedience unto death; by his dying for us. Many - All that believe. Shall be constituted righteous - Justified, pardoned.
Blocher, Henri. Original Sin, New Studies in Biblical Theology, Nos, Inter-verity Press, 1997
Carson, V. Consequences of Original Sin, Understanding our Bible, Nairobi Kenya, Evangel Publishing House, 1988.
Church of the Nazarene Manual 2001-2005, Articles of Faith, 5 page5, Kansas City, Missouri, Nazarene Publishing House, 2001
Dunning, H. Ray. Grace, Faith and Holiness, A Wesleyan Systematic Theology, Kansas City, Missouri, Beacon Hill Press, 1988.
Gudy, Scott (2001), Understanding Sin, retrieved form http://www.doctrinaltnotes.org on 21th October, 2009
Grudem, Wayne. Systematic Theology, Leicester, England, Inter-Varsity Press, 1994.
Henry, M. Matthew Henry Commentary
Kenneth, Taylor. Journal for the study of the New Testament, Theological concepts of Sin, Volume 30:3, March 2002
Michael Lodahl, The story of God, Wesleyan Theology perspective Biblical Narrative, Kansas City, Missouri Beacon Hill press, p.g 80-89).
Peter, Griddle (2001), Original Sin in Romans, retrieved from http://www.catholicbeliefs.com, on 14th October, 2009
Pieper, F. Christian Dogmatics, volume I, Missouri, Concordian Publishing House, 1994
Randy L. Maddox Responsible Grace, John Wesley’s Practical Theology, Nashville, Tennessee Kingswood books, pg 73-82
Ryrie, Charles.C. Basic Theology, A popular Systematic Guide to Understanding Biblical Truth, Chicago, Moody Press, 1999
Taylor, Richard. S. A Right Conception of Sin, Kansas City, Missouri, Beacon Hill Press, 1945
Wesley, John. Explanatory Notes from Romans chapter 5, retrieved from http://www.christnotes.org on 18th October, 2009.
Turner, Kingsley. Fundamental Christian Theology, Vol I, A.M. Pasade College, Hill Press, 1982.
[1] Grudem, Wayne. Systematic Theology, Leicester, England, Inter-Varsity Press, 1994.p.g 189
[2] Ibid
[3] Pieper, F. Christian Dogmatics, volume I, Missouri, Concordian Publishing House, 1999.p. 21
[13] Wesley, John. Explanatory Notes from Romans chapter 5, retrieved from http://www.christnotes.org on 18th October, 2009.
[15] Gudy, Scott (2001), Understanding Sin, retrieved form http://www.doctrinaltnotes.org on 21th October, 2009
[16] Ryrie, p.g 267
[17] Ibid
[18] Gudy, p.g 2
[19] Grudem,p.g 221
[20] Ibid
[25] Lodahl, Michael. The story of God, Wesleyan Theology perspective Biblical Narrative, Kansas City, Missouri Beacon Hill press, p.g 80-89
[31] Peter, Griddle (2001), Original Sin in Romans, retrieved from http://www.catholicbeliefs.com, on 14th October, 2009
In my study on this topic, the Greek term “logizomai” is the English term for “reckon/impute/credit/etc,” (all terms are basically equivalently used) and when I look up that term in a popular Protestant Lexicon here is what it is defined as:
ReplyDelete—————-
QUOTE: “This word deals with reality. If I “logizomai” or reckon that my bank book has $25 in it, it has $25 in it. Otherwise I am deceiving myself. This word refers to facts not suppositions.”
http://tinyurl.com/r92dch
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The Protestant Lexicon states this term first and foremost refers to the actual status of something. So if Abraham’s faith is “logizomai as righteousness,” it must be an actually righteous act of faith, otherwise (as the Lexicon says) “I am deceiving myself.” This seems to rule out any notion of an alien righteousness, and instead points to a local/inherent righteousness.
The Lexicon gives other examples where “logizomai” appears, here are some examples:
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Rom 3:28 Therefore we conclude [logizomai] that a man is justified by faith without the deeds of the law.
Rom 4:4 Now to the one who works, his wages are not counted [logizomai] as a gift but as his due.
Rom 6:11 Likewise reckon [logizomai] ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Rom 8:18 For I reckon [logizomai] that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
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Notice in these examples that “logizomai” means to consider the actual truth of an object. In 3:28 Paul ‘reckons’ faith saves while the Law does not, this is a fact, the Law never saves. In 4:4 the worker’s wages are ‘reckoned’ as a debt because the boss is in debt to the worker, not giving a gift to him. In 6:11 the Christian is ‘reckoned’ dead to sin because he is in fact dead to sin. In 8:18 Paul ‘reckons’ the present sufferings as having no comparison to Heavenly glory, and that is true because nothing compares to Heavenly glory.
To use logizomai in the “alien status” way would mean in: (1) 3:28 faith doesn’t really save apart from works, but we are going to go ahead and say it does; (2) 4:4 the boss gives payment to the worker as a gift rather than obligation/debt; (3) 6:11 that we are not really dead to sin but are going to say we are; (4) 8:18 the present sufferings are comparable to Heaven’s glory.
This cannot be right.
So when the text plainly says “faith is logizomai as righteousness,” I must read that as ‘faith is reckoned as a truly righteous act’, and that is precisely how Paul explains that phrase in 4:18-22. That despite the doubts that could be raised in Abraham’s heart, his faith grew strong and convinced and “that is why his faith was credited as righteousness” (v4:22). This is also confirmed by noting the only other time “credited as righteousness” appears in Scripture, Psalm 106:30-31, where Phinehas’ righteous action was reckoned as such.
Further, the term 'impute' (while appearing over 40 times in the NT) NEVER appears in reference to Adam's sin 'imputed' to us nor our sin 'imputed' to Christ.
Thank you.