The doctrine of original sin is one which is controversial in Christian theology and history. The debate between Augustine and Pelagius on this issue is well known in the history of the Christian church. This article will give an overview of the doctrine of original sin, its nature, propagation, and punishment. We will then take a brief look at actual sin, which proceeds from the corrupt disposition of the human nature.
The Nature of Original Sin
Original sin refers to the corrupt disposition that all humans inherit from Adam, as a consequence of his fall into sin.
Original sin and the corrupt nature of man consists in two parts: 1) the distortion and corruption of the image of God; 2) a propensity and predisposition towards sin and wickedness.
1) The absence of the image of God in man - All glory and holiness are absent from natural man (Romans 3:23; 7:23; Ephesians 2:1-3; 4:18). Since the image of God was a good and holy thing, these texts would lead us to the natural conclusion that the image of God is now lost in sinful man.
Another text that supports the view that Adam (and hence, all of humanity) lost the image of God in the fall is Colossians 3:10, which says the following:
"...and have put on the new self, which is being renewed in knowledge after the image of its creator." (Col. 3:10 ESV)
This teaches that the image of God is renewed in conversion and regeneration. If something is renewed, by definition it was at one time distorted and defaced. Thus, if the image of God is renewed in man in regeneration, then prior to regeneration (that is in the natural, sinful state) the image of God was distorted and defaced, as we said above.
The image of God was not completely and utterly lost in man after the fall, as James 3:9 shows.
2) Propensity and predisposition towards sin and wickedness - Scripture teaches that humans, even from their conception and childhood, are bent towards sin and evil (Genesis 6:5; 8:21; Psalm 51:5; Matthew 7:18; James 3:11).
The chart below gives a biblical overview of the three-fold pattern of sin in the general aspects of human nature.
Is Original Sin Unjust?
Before we move on to discuss the propagation and transmission of original sin, it is necessary for us to answer a common objection that people raise against this doctrine, namely that it is unfair for God to impute the sin of Adam to all of his progeny. In reply, we answer with the following points:
1. It is not for the creature to dictate to the Creator what is just and what it unjust. Who are we to argue with God?
2. Adam was the natural root of human nature, for all humanity, even Eve, sprang from him. This helps us to see the reasonableness of God entering into a covenant with Adam as the representative of his family.
3. God provided mankind with an excellent representative, fully good and sinless in every way, able to keep God’s law, and tested only with the easiest of prohibitions in a place of happiness and plenty. Does not this show God’s goodness to us?
4. If it were not just for God to impute Adam’s sin to those whom he represented, then it would not be just for God to impute Christ’s righteousness to those whom he represented. This is precisely the parallel that Paul makes in Romans 5. To reject as unjust the imputation of one man’s action to others undermines the structure of the gospel of Christ acting on our behalf as the second Adam.
5. If God made each human being his own “Adam,” so to speak, standing or falling on his own independently of any representive outside of himself, then there would be no possibility of salvation for those who sinned. This is the position of Satan and the demons —do we want to share in it?
6. Everyone in Adam shares his corruption from the first moment of existence and confirms Adam’s rebellion as soon as he can commit actual sin. On judgment day, no one will be able to plead innocent and argue that his condemnation is unjust, for his own works will condemn him.
(from Joel Beeke, Paul Smalley; Reformed Systematic Theology, volume 2)
In what does original sin consist?
Two errors must be avoided when discussing the nature of original sin:
[1]. Those who think that original sin consists in the corruption of the substance of the soul (this error was taught by Flacius Illyricus).
[2]. Those who think that original sin merely consists in the lack of original righteousness, and not also in the contrary habit of unrighteousness.
Sin is to be distinguished from the human substance itself. First, because if there were no distinction between sin and the human substance, then Christ would have assumed sin and corruption, since He took upon Himself our nation into the unity of Person. Second, sin cannot be predicated of man in regards to his substance, but rather as an accident or quality of that substance.
As to the second opinion that original sin is merely the lack of original righteousness, this is refuted and disproven by the fact that Scripture describes sin not only in negative ways, but also as consisting in a contrary habit of unrighteousness (John 3:6; Rom. 7:18, 23-24; Eph. 4:22).
The Propagation and Transmission of Original Sin
How is original sin passed on from parents to their children? The answer to this question can be considered in two ways: general and specific.
The most basic answer is that original sin is passed on and transmitted through impure generation. It makes sense that a sinner brings forth a sinner.
However, if we want to get more specific concerning this issue, Reformed theology (in particular, Francis Turretin) has set forth a threefold aspect of the propagation of original sin:
[1]. Conception from an unclean seed - This means that unclean humans by nature bring forth other unclean humans.
[2]. The soul is created destitute of original righteousness - When God creates the soul, it is lacking in the original righteousness. This is a punishment as the result of the imputation of Adam's sin.
[3]. In the union of the soul with the body - "As man by that union is constituted in his being, so also sin is filled up; not only privatively (by a want of righteousness), but also positively (by the position of the contrary habit of unrighteousness)." (Francis Turretin)
Actual Sin
"Actual sin is the aberration from the law of God (in internal and external acts) proceeding from original sin as the effect from its cause, a river from the fountain and the second act from the first. Or according to others, a desire, word, deed or omission contrary to the law because it is performed as much by an omission of things to be done, as by a commission of things prohibited: either by the heart through the thoughts and unlawful desires; or by the mouth through impure words; or by work through wicked action. It is called "actual" not so much because it exists in act (because this belongs no less to original sin) as because it is in actions and not in habit." (Francis Turretin)
There are several distinctions made in reference to actual sins:
1) There are sins against the first table of the law, requiring love for God and obedience to Him, and there are sins against the second table of the law, requiring love toward our neighbor.
2) There are sins of omission (when we don't do what God commands us to do) and sins of commission (when we do that which God prohibits).
3) Sins are committed in thought (Prov. 6:18), word (Matthew 12:36), and/or deeds (Matthew 7:23)
4) Sins are committed either presumptuously or ignorantly, the former being more dangerous (Luke 12:47-48).
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