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Original sin, also called ancestral sin,[1] is a Christian
Christian
belief of the state of sin in which humanity exists since the fall of man, stemming from Adam
Adam
and Eve's rebellion in Eden, namely the sin of disobedience in consuming from the tree of knowledge of good and evil.[2] This condition has been characterized in many ways, ranging from something as insignificant as a slight deficiency, or a tendency toward sin yet without collective guilt, referred to as a "sin nature", to something as drastic as total depravity or automatic guilt of all humans through collective guilt.[3] The concept of original sin was first alluded to in the 2nd century by Irenaeus, Bishop of Lyon
Bishop of Lyon
in his controversy with certain dualist Gnostics.[4] Other church fathers such as Augustine
Augustine
also developed the doctrine,[2] seeing it as based on the New Testament
New Testament
teaching of Paul the Apostle (Romans 5:12–21 and 1 Corinthians 15:21-22) and the Old Testament verse of Psalms
Psalms
51:5.[5][6][7][8][9] Tertullian, Cyprian, Ambrose
Ambrose
and Ambrosiaster considered that humanity shares in Adam's sin, transmitted by human generation. Augustine's formulation of original sin was popular among Protestant reformers, such as Martin Luther and John Calvin, who equated original sin with concupiscence (or "hurtful desire"), affirming that it persisted even after baptism and completely destroyed freedom, although Augustine
Augustine
said that free will was weakened but not destroyed by original sin.[2] The Jansenist movement, which the Catholic Church
Catholic Church
declared to be heretical, also maintained that original sin destroyed freedom of will.[10] Instead the Catholic Church
Catholic Church
declares "Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle."[11] "Weakened and diminished by Adam's fall, free will is yet not destroyed in the race"[12]

Contents

1 History of the doctrine

1.1 Apocryphal books 1.2 Augustine 1.3 Cassian 1.4 Church reaction 1.5 Protestant reformation 1.6 Council of Trent

2 Denominational views

2.1 Roman Catholicism

2.1.1 Criticism

2.2 Eastern Orthodoxy 2.3 Classical Anglicanism 2.4 Methodism 2.5 Seventh-day Adventism 2.6 Jehovah's Witnesses 2.7 Mormonism 2.8 Swedenborgianism 2.9 Quakerism

3 In Judaism 4 In Islam 5 See also 6 References 7 Bibliography 8 External links

History of the doctrine[edit]

Michelangelo's painting of the sin of Adam and Eve
Adam and Eve
from the Sistine Chapel ceiling

The doctrine of ancestral fault (προγονικὸν ἁμάρτημα progonikon hamartema), i.e. the sins of the forefathers leading to punishment of their descendants, was presented as a tradition of immemorial antiquity in ancient Greek religion by Celsus
Celsus
in his True Doctrine, a polemic attacking Christianity. Celsus is quoted as attributing to "a priest of Apollo or of Zeus" the saying that "the mills of the gods grind slowly, even to children's children, and to those who are born after them".[13] The idea of divine justice taking the form of collective punishment is also ubiquitous in the Hebrew Bible.[14] St Paul's idea of redemption hinged upon the contrast between the sin of Adam
Adam
and the death and resurrection of Jesus. "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned."[15] "For as in Adam
Adam
all die, so in Christ all will be made alive."[16] Up till then the transgression in the Garden of Eden
Garden of Eden
had not been given great significance. As the Jesus scholar, Geza Vermes
Geza Vermes
has said:

Paul believed that Adam's transgression in a mysterious way affected the nature of the human race. The primeval sin, a Pauline creation with no biblical or post-biblical Jewish precedent, was irreparable by ordinary human effort.[17]

The formalized Christian
Christian
doctrine of original sin was first developed in the 2nd century by Irenaeus, the Bishop of Lyon, in his struggle against Gnosticism.[2] Irenaeus
Irenaeus
contrasted their doctrine with the view that the Fall was a step in the wrong direction by Adam, with whom, Irenaeus
Irenaeus
believed, his descendants had some solidarity or identity.[18] Irenaeus
Irenaeus
believed that Adam's sin had grave consequences for humanity, that it is the source of human sinfulness, mortality and enslavement to sin, and that all human beings participate in his sin and share his guilt.[19][20] Other Greek Fathers would come to emphasize the cosmic dimension of the Fall, namely that since Adam
Adam
human beings are born into a fallen world, but held fast to belief that man, though fallen, is free.[2] They thus did not teach that human beings are deprived of free will and involved in total depravity, which is one understanding of original sin among the leaders of the Reformation.[21][22] During this period the doctrines of human depravity and the inherently sinful nature of human flesh were taught by Gnostics, and orthodox Christian writers took great pains to counter them.[23][24] Christian
Christian
apologists insisted that God's future judgment of humanity implied humanity must have the ability to live righteously.[25][26] Historian Robin Lane Fox
Robin Lane Fox
argues that the foundation of the doctrine of original sin as accepted by the Church was ultimately based on a mistranslation of Paul the Apostle's Epistle to the Romans
Epistle to the Romans
(Romans 5:12–21) by Augustine, in his On the Grace of Christ, and on Original Sin".[27] Apocryphal books[edit] The original sin doctrine can be found fourth Book of Esdras, which refers Adam
Adam
being responsible for the Fall of man
Fall of man
whose offspring inherited the disease and evil.

O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants.─ 4 Esdras 7:48(118)[28]

For the first Adam, burdened with an evil heart, transgressed and was overcome, as were also all who were descended from him. Thus the disease became permanent; the law was in the hearts of the people along with the evil root; but what was good departed, and the evil remained. ─ 4 Esdras
4 Esdras
3:21-22[29]

For a grain of evil seed was sown in Adam’s heart from the beginning, and how much ungodliness it has produced until now—and will produce until the time of threshing comes! ─ 4 Esdras
4 Esdras
4:30[30]

Augustine[edit]

Augustine
Augustine
of Hippo wrote that original sin is transmitted by concupiscence and enfeebles freedom of the will without destroying it.[2]

Augustine
Augustine
of Hippo (354–430) taught that Adam's sin[31] is transmitted by concupiscence, or "hurtful desire",[32][33] resulting in humanity becoming a massa damnata (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will.[2] When Adam
Adam
sinned, human nature was thenceforth transformed. Adam
Adam
and Eve, via sexual reproduction, recreated human nature. Their descendants now live in sin, in the form of concupiscence, a term Augustine
Augustine
used in a metaphysical, not a psychological sense.[34] Augustine
Augustine
insisted that concupiscence was not a being but a bad quality, the privation of good or a wound.[35] He admitted that sexual concupiscence (libido) might have been present in the perfect human nature in paradise, and that only later it became disobedient to human will as a result of the first couple's disobedience to God's will in the original sin.[36] In Augustine's view (termed "Realism"), all of humanity was really present in Adam
Adam
when he sinned, and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam
Adam
which all humans inherit. Justo Gonzalez interprets Augustine's teaching that humans are utterly depraved in nature and grace is irresistible, results in conversion, and leads to perseverance.[37] Augustine
Augustine
articulated his explanation in reaction to Pelagianism, which insisted that humans have of themselves, without the necessary help of God's grace, the ability to lead a morally good life, and thus denied both the importance of baptism and the teaching that God is the giver of all that is good. Pelagius claimed that the influence of Adam on other humans was merely that of bad example. Augustine
Augustine
held that the effects of Adam's sin are transmitted to his descendants not by example but by the very fact of generation from that ancestor. A wounded nature comes to the soul and body of the new person from his/her parents, who experience libido (or concupiscence). Augustine's view was that human procreation was the way the transmission was being effected. He did not blame, however, the sexual passion itself, but the spiritual concupiscence present in human nature, soul and body, even after baptismal regeneration.[38] Christian
Christian
parents transmit their wounded nature to children, because they give them birth, not the "re-birth".[39] Augustine
Augustine
used Ciceronian Stoic concept of passions, to interpret St. Paul's doctrine of universal sin and redemption. In that view, also sexual desire itself as well as other bodily passions were consequence of the original sin, in which pure affections were wounded by vice and became disobedient to human reason and will. As long as they carry a threat to the dominion of reason over the soul they constitute moral evil, but since they do not presuppose consent, one cannot call them sins. Humanity will be liberated from passions, and pure affections will be restored only when all sin has been washed away and ended, that is in the resurrection of the dead.[40][41] Augustine
Augustine
believed that unbaptized infants go to hell as a consequence of original sin.[42][43] The Latin Church Fathers
Church Fathers
who followed Augustine
Augustine
adopted his position, which became a point of reference for Latin theologians in the Middle Ages.[44] In the later medieval period, some theologians continued to hold Augustine's view, others held that unbaptized infants suffered no pain at all: unaware of being deprived of the beatific vision, they enjoyed a state of natural, not supernatural happiness. Starting around 1300, unbaptized infants were often said to inhabit the "limbo of infants".[45] The Catechism of the Catholic Church, 1261 declares: "As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: 'Let the children come to me, do not hinder them',[46] allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism." But the theory of Limbo, while it "never entered into the dogmatic definitions of the Magisterium ... remains ... a possible theological hypothesis".[47] Cassian[edit] In the works of John Cassian
John Cassian
(c. 360 – 435), Conference XIII recounts how the wise monk Chaeremon, of whom he is writing, responded to puzzlement caused by his own statement that "man even though he strive with all his might for a good result, yet cannot become master of what is good unless he has acquired it simply by the gift of Divine bounty and not by the efforts of his own toil" (chapter 1). In chapter 11, Cassian presents Chaeremon as speaking of the cases of Paul the persecutor and Matthew the publican as difficulties for those who say "the beginning of free will is in our own power", and the cases of Zaccheus and the good thief on the cross as difficulties for those who say "the beginning of our free will is always due to the inspiration of the grace of God", and as concluding: "These two then; viz., the grace of God and free will seem opposed to each other, but really are in harmony, and we gather from the system of goodness that we ought to have both alike, lest if we withdraw one of them from man, we may seem to have broken the rule of the Church's faith: for when God sees us inclined to will what is good, He meets, guides, and strengthens us: for 'At the voice of thy cry, as soon as He shall hear, He will answer thee'; and: 'Call upon Me', He says, 'in the day of tribulation and I will deliver thee, and thou shalt glorify Me'. And again, if He finds that we are unwilling or have grown cold, He stirs our hearts with salutary exhortations, by which a good will is either renewed or formed in us."[48] Cassian did not accept the idea of total depravity, on which Martin Luther was to insist.[49] He taught that human nature is fallen or depraved, but not totally. Augustine
Augustine
Casiday states that, at the same time, Cassian "baldly asserts that God's grace, not human free will, is responsible for 'everything which pertains to salvation' – even faith".[50] Cassian pointed out that people still have moral freedom and one has the option to choose to follow God. Colm Luibhéid says that, according to Cassian, there are cases where the soul makes the first little turn,[51] but in Cassian's view, according to Casiday, any sparks of goodwill that may exist, not directly caused by God, are totally inadequate and only direct divine intervention ensures spiritual progress;[52] and Lauren Pristas says that "for Cassian, salvation is, from beginning to end, the effect of God's grace".[53] Church reaction[edit] Opposition to Augustine's ideas about original sin, which he had developed in reaction to Pelagianism, arose rapidly.[54] After a long and bitter struggle the general principles of Augustine's teaching were confirmed within Western Christianity by many councils, especially the Second Council of Orange in 529.[2] However, while the Church condemned Pelagius, it did not endorse Augustine
Augustine
entirely[55] and, while Augustine's authority was accepted, he was interpreted in the light of writers such as Cassian.[56] Some of the followers of Augustine
Augustine
identified original sin with concupiscence[57] in the psychological sense, but this identification was challenged by the 11th-century Saint Anselm of Canterbury, who defined original sin as "privation of the righteousness that every man ought to possess", thus separating it from concupiscence. In the 12th century the identification of original sin with concupiscence was supported by Peter Lombard
Peter Lombard
and others,[2] but was rejected by the leading theologians in the next century, chief of whom was Thomas Aquinas. He distinguished the supernatural gifts of Adam
Adam
before the Fall from what was merely natural, and said that it was the former that were lost, privileges that enabled man to keep his inferior powers in submission to reason and directed to his supernatural end. Even after the fall, man thus kept his natural abilities of reason, will and passions. Rigorous Augustine-inspired views persisted among the Franciscans, though the most prominent Franciscan theologians, such as Duns Scotus and William of Ockham, eliminated the element of concupiscence and identified original sin with the loss of sanctifying grace. Protestant reformation[edit] Martin Luther
Martin Luther
(1483–1546) asserted that humans inherit Adamic guilt and are in a state of sin from the moment of conception. The second article in Lutheranism's Augsburg Confession
Augsburg Confession
presents its doctrine of original sin in summary form:

It is also taught among us that since the fall of Adam
Adam
all men who are born according to the course of nature are conceived and born in sin. That is, all men are full of evil lust and inclinations from their mothers' wombs and are unable by nature to have true fear of God and true faith in God. Moreover, this inborn sickness and hereditary sin is truly sin and condemns to the eternal wrath of God all those who are not born again through Baptism
Baptism
and the Holy Spirit. Rejected in this connection are the Pelagians and others who deny that original sin is sin, for they hold that natural man is made righteous by his own powers, thus disparaging the sufferings and merit of Christ.[58]

Luther, however, also agreed with the Roman Catholic doctrine of the Immaculate Conception
Immaculate Conception
(that Mary was conceived free from original sin) by saying:

[Mary] is full of grace, proclaimed to be entirely without sin. God's grace fills her with everything good and makes her devoid of all evil. God is with her, meaning that all she did or left undone is divine and the action of God in her. Moreover, God guarded and protected her from all that might be hurtful to her.[59]

Protestant Reformer John Calvin
John Calvin
(1509–1564) developed a systematic theology of Augustinian Protestantism by interpretation of Augustine of Hippo's notion of original sin. Calvin believed that humans inherit Adamic guilt and are in a state of sin from the moment of conception. This inherently sinful nature (the basis for the Calvinistic doctrine of "total depravity") results in a complete alienation from God and the total inability of humans to achieve reconciliation with God based on their own abilities. Not only do individuals inherit a sinful nature due to Adam's fall, but since he was the federal head and representative of the human race, all whom he represented inherit the guilt of his sin by imputation. Redemption by Jesus Christ is the only remedy. John Calvin
John Calvin
defined original sin in his Institutes of the Christian Religion as follows:

Original sin, therefore, seems to be a hereditary depravity and corruption of our nature, diffused into all parts of the soul, which first makes us liable to God's wrath, then also brings forth in us those works which Scripture calls "works of the flesh" (Gal 5:19). And that is properly what Paul often calls sin. The works that come forth from it – such as adulteries, fornications, thefts, hatreds, murders, carousings – he accordingly calls "fruits of sin" (Gal 5:19–21), although they are also commonly called "sins" in Scripture, and even by Paul himself.[60]

Council of Trent[edit] The Council of Trent
Council of Trent
(1545–1563), while not pronouncing on points disputed among Catholic theologians, condemned the teaching that in baptism the whole of what belongs to the essence of sin is not taken away, but is only cancelled or not imputed, and declared the concupiscence that remains after baptism not truly and properly "sin" in the baptized, but only to be called sin in the sense that it is of sin and inclines to sin.[61] In 1567, soon after the close of the Council of Trent, Pope Pius V went beyond Trent by sanctioning Aquinas's distinction between nature and supernature in Adam's state before the Fall, condemned the identification of original sin with concupiscence, and approved the view that the unbaptized could have right use of will.[2] The Catholic Encyclopedia refers: "Whilst original sin is effaced by baptism concupiscence still remains in the person baptized; therefore original sin and concupiscence cannot be one and the same thing, as was held by the early Protestants (see Council of Trent, Sess. V, can. v).".[62] Denominational views[edit]

Illuminated parchment, Spain, circa AD 950–955, depicting the Fall of Man, cause of original sin

Roman Catholicism[edit] The Catechism of the Catholic Church
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
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").[63]

St. Anselm
St. Anselm
refers: "the sin of Adam
Adam
was one thing but the sin of children at their birth is quite another, the former was the cause, the latter is the effect"[64] In a child original sin is distinct from the fault of Adam, it is one of its effects. The effects of Adam's sin according to the Catholic Encyclopedia are:

Death and Suffering. Concupiscence
Concupiscence
or Inclination to sin. Baptism
Baptism
erases original sin but the inclination to sin remains. The absence of sanctifying grace in the new-born child is also an effect of the first sin, for Adam, having received holiness and justice from God, lost it not only for himself but also for us. Baptism
Baptism
confers original sanctifying grace, lost through the Adam's sin, thus eliminating original sin and any personal sin.[62]

The Catholic Church
Catholic Church
teaches that every human person born on this earth is made in the image of God.[65][66] Within man "is both the powerful surge toward the good because we are made in the image of God, and the darker impulses toward evil because of the effects of Original Sin".[67] Furthermore, it explicitly denies that we inherit guilt from anyone, maintaining that instead we inherit our fallen nature. In this it differs from the Calvinist/Protestant position that each person actually inherits Adam's guilt, and teaches instead that "original sin does not have the character of a personal fault in any of Adam's descendants ... but the consequences for nature, weakened and inclined to evil, persist in man".[68] "In other words, human beings do not bear any 'original guilt' from Adam
Adam
and Eve's particular sin."[69] The Church has always held baptism to be for the remission of sins including the original sin, and, as mentioned in Catechism of the Catholic Church, 403, infants too have traditionally been baptized, though not guilty of any actual personal sin. The sin that through baptism is remitted for them could only be original sin. Baptism confers original sanctifying grace which erases original sin and any actual personal sin. The first comprehensive theological explanation of this practice of baptizing infants, guilty of no actual personal sin, was given by Saint Augustine
Augustine
of Hippo, not all of whose ideas on original sin have been adopted by the Catholic Church. Indeed, the Church has condemned the interpretation of some of his ideas by certain leaders of the Protestant Reformation. The Catechism of the Catholic Church
Catechism of the Catholic Church
explains that in "yielding to the tempter, Adam and Eve
Adam and Eve
committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state ... original sin is called "sin" only in an analogical sense: it is a sin "contracted" and not "committed"—a state and not an act" (Catechism of the Catholic Church, 404). This "state of deprivation of the original holiness and justice ... transmitted to the descendants of Adam
Adam
along with human nature" (Compendium of the Catechism of the Catholic Church, 76) involves no personal responsibility or personal guilt on their part (cf. Catechism of the Catholic Church, 405). Personal responsibility and guilt were Adam's, who because of his sin, was unable to pass on to his descendants a human nature with the holiness with which it would otherwise have been endowed, in this way implicating them in his sin. The doctrine of original sin thus does not impute the sin of the father to his children, but merely states that they inherit from him a "human nature deprived of original holiness and justice", which is "transmitted by propagation to all mankind".[70] In the theology of the Catholic Church, original sin is the absence of original holiness and justice into which humans are born, distinct from the actual sins that a person commits. The absence of sanctifying grace or holiness in the new-born child is an effect of the first sin, for Adam, having received holiness and justice from God, lost it not only for himself but also for us.[62] This teaching explicitly states that "original sin does not have the character of a personal fault in any of Adam's descendants".[68] In other words, human beings do not bear any "original guilt" from Adam's particular sin, which is his alone. The prevailing view, also held in Eastern Orthodoxy, is that human beings bear no guilt for the sin of Adam. The Catholic Church teaches: "By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free."[71] The Catholic doctrine of the Immaculate Conception
Immaculate Conception
of Mary is that Mary was conceived free from original sin: "the most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin".[72] The doctrine sees her as an exception to the general rule that human beings are not immune from the reality of original sin. Criticism[edit] Soon after the Second Vatican Council, biblical theologian Herbert Haag raised the question: Is original sin in Scripture?[73] According to his exegesis, Genesis 2:25 would indicate that Adam and Eve
Adam and Eve
were created from the beginning naked of the divine grace, an originary grace that, then, they would never have had and even less would have lost due to the subsequent events narrated. On the other hand, while supporting a continuity in the Bible about the absence of preternatural gifts (Latin: dona praeternaturalia)[74] with regard to the ophitic event, Haag never makes any reference to the discontinuity of the loss of access to the tree of life. Eastern Orthodoxy[edit] The Eastern Orthodox
Eastern Orthodox
version of original sin is the view that sin originates with the Devil, "for the devil sinneth from the beginning (1 John iii. 8)".[75] They acknowledge that the introduction of ancestral sin[76][better source needed] into the human race affected the subsequent environment for humanity (see also traducianism). However, they never accepted Augustine
Augustine
of Hippo's notions of original sin and hereditary guilt.[77][better source needed] Orthodox Churches accept the teachings of John Cassian, as do Catholic Churches eastern and western,[49] in rejecting the doctrine of total depravity, by teaching that human nature is "fallen", that is, depraved, but not totally. Augustine
Augustine
Casiday states that Cassian "baldly asserts that God's grace, not human free will, is responsible for 'everything which pertains to salvation' – even faith".[50] Cassian points out that people still have moral freedom and one has the option to choose to follow God. Colm Luibhéid says that, according to Cassian, there are cases where the soul makes the first little turn,[51] while Augustine
Augustine
Casiday says that, in Cassian's view, any sparks of goodwill that may exist, not directly caused by God, are totally inadequate and only direct divine intervention ensures spiritual progress.[52] and Lauren Pristas says that "for Cassian, salvation is, from beginning to end, the effect of God's grace".[53] Eastern Orthodoxy accepts the doctrine of ancestral sin: "Original sin is hereditary. It did not remain only Adam
Adam
and Eve's. As life passes from them to all of their descendants, so does original sin."[78] "As from an infected source there naturally flows an infected stream, so from a father infected with sin, and consequently mortal, there naturally proceeds a posterity infected like him with sin, and like him mortal."[79] The Orthodox Church in America makes clear the distinction between "fallen nature" and "fallen man" and this is affirmed in the early teaching of the Church whose role it is to act as the catalyst that leads to true or inner redemption. Every human person born on this earth bears the image of God undistorted within themselves.[80] In the Orthodox Christian
Christian
understanding, they explicitly deny that humanity inherited guilt from anyone. Rather, they maintain that we inherit our fallen nature. While humanity does bear the consequences of the original, or first, sin, humanity does not bear the personal guilt associated with this sin. Adam and Eve
Adam and Eve
are guilty of their willful action; we bear the consequences, chief of which is death."[81] The view of the Eastern Orthodox
Eastern Orthodox
Church varies on whether Mary is free of all actual sin or concupiscence. Some Patristic sources imply that she was cleansed from sin at the Annunciation, while the liturgical references are unanimous that she is all-holy from the time of her conception.[82][83] Classical Anglicanism[edit] The original formularies of the Church of England also continue in the Reformation
Reformation
understanding of original sin. In the Thirty-Nine Articles, Article IX "Of Original or Birth-sin" states:

Original Sin
Sin
standeth not in the following of Adam, (as the Pelagians do vainly talk); but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, Φρονεμα σαρκος, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.[84]

However, more recent doctrinal statements (e.g. the 1938 report Doctrine in the Church of England) permit a greater variety of understandings of this doctrine. The 1938 report summarizes:

Man is by nature capable of communion with God, and only through such communion can he become what he was created to be. "Original sin" stands for the fact that from a time apparently prior to any responsible act of choice man is lacking in this communion, and if left to his own resources and to the influence of his natural environment cannot attain to his destiny as a child of God.[85]

Methodism[edit] The Methodist Church
Methodist Church
upholds Article VII in the Articles of Religion in the Book of Discipline of the United Methodist Church:

Original sin
Original sin
standeth not in the following of Adam
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.[86]

Seventh-day Adventism[edit] Seventh-day Adventists
Seventh-day Adventists
believe that humans are inherently sinful due to the fall of Adam,[87] but they do not totally accept the Augustinian/Calvinistic understanding of original sin, taught in terms of original guilt, but hold more to what could be termed the "total depravity" tradition.[88] Seventh-day Adventists
Seventh-day Adventists
have historically preached a doctrine of inherited weakness, but not a doctrine of inherited guilt.[89] According to Augustine
Augustine
and Calvin, humanity inherits not only Adam's depraved nature but also the actual guilt of his transgression, and Adventists look more toward the Wesleyan model.[90] In part, the Adventist position on original sin reads:

The nature of the penalty for original sin, i.e., Adam's sin, is to be seen as literal, physical, temporal, or actual death – the opposite of life, i.e., the cessation of being. By no stretch of the scriptural facts can death be spiritualised as depravity. God did not punish Adam by making him a sinner. That was Adam’s own doing. All die the first death because of Adam’s sin regardless of their moral character – children included.[90]

Early Adventists Pioneers (such as George Storrs and Uriah Smith) tended to de-emphasise the morally corrupt nature inherited from Adam, while stressing the importance of actual, personal sins committed by the individual. They thought of the "sinful nature" in terms of physical mortality rather than moral depravity.[90] Traditionally, Adventists look at sin in terms of willful transgressions, and that Christ triumphed over sin. Though believing in the concept of inherited sin from Adam, there is no dogmatic Adventist position on original sin. Jehovah's Witnesses[edit] According to the theology of the Christian
Christian
Congregation of Jehovah's Witnesses, all humans are born sinners, because of inheriting sin, corruption, and death from Adam. They teach that Adam
Adam
was originally created perfect and sinless, but with free will; that the Devil, who was originally a perfect angel, but later developed feelings of pride and self-importance, seduced Eve, and then through her, persuaded Adam to disobey God, and to obey the Devil instead, rebelling against God's sovereignty, thereby making themselves sinners, and because of that, transmitting a sinful nature to all of their future offspring.[91][92] Instead of destroying the Devil right away, as well as destroying the disobedient couple, God decided to test the loyalty of the rest of humankind, and to prove that man cannot be independent of God successfully, that man is lost without God's laws and standards, and can never bring peace to the earth, and that Satan
Satan
was a deceiver, murderer, and liar.[93] Jehovah's Witnesses
Jehovah's Witnesses
believe that all men possess "inherited sin" from the "one man" Adam
Adam
and they teach that verses such as Romans 5:12-22, Psalm 51:5, Job 14:4, and 1st Corinthians 15:22 show that man is born corrupt, and dies because of inherited sin and imperfection, that inherited sin is the reason and cause for sickness and suffering, made worse by the Devil's wicked influence. They believe Jesus is the "second Adam", being the sinless Son of God
Son of God
and the Messiah, and that he came to undo Adamic sin; and that salvation and everlasting life can only be obtained through faith and obedience to the second Adam.[91][92][93][94][95][96] They believe that "sin" is "missing the mark" of God's standard of perfection, and that everyone is born a sinner, due to being the offspring of sinner Adam.[97] Mormonism[edit] The Book of Mormon, a text sacred to Mormonism, explains that the opportunity to live here in a world where we can learn good and bad is a gift from God, and not a punishment for Adam's and Eve's choice.[98] As Mormon founder Joseph Smith
Joseph Smith
taught, humans had an essentially godlike nature, and were not only holy in a premortal state, but had the potential to progress eternally to become like God.[99] He wrote as one of his church's Articles of Faith, "We believe that men will be punished for their own sins, and not for Adam’s transgression."[100] Later Mormons took this creed as a rejection of the doctrine of original sin and any notion of inherited sinfulness.[99] Thus, while modern Mormons will agree that the fall of Adam
Adam
brought consequences to the world, including the possibility of sin, they generally reject the idea that any culpability is automatically transmitted to Adam
Adam
and Eve's offspring.[101] Children under the age of eight are regarded as free of all sin and therefore do not require baptism.[102] Children who die prior to age eight are believed to be saved in the highest degree of heaven.[103] Swedenborgianism[edit] In Swedenborgianism, exegesis of the first 11 chapters of Genesis from The First Church, has a view that Adam
Adam
is not an individual person. Rather, he is a symbolic representation of the "Most Ancient Church", having a more direct contact with heaven than all other successive churches.[104][105] Swedenborg's view of original sin is referred to as hereditary evil, which passes from generation to generation.[106] It cannot be completely abolished by an individual man, but can be tempered when someone reforms their own life,[107] and are thus held accountable only for their own sins.[108] Quakerism[edit] Most Quakers
Quakers
(also known as the Religious Society of Friends), including the founder of Quakerism, George Fox, believe in the doctrine of Inward light, a doctrine which states that there is "that of God in everyone".[109] This has led to a common belief among many liberal and universalist Quakers
Quakers
affiliated with the Friends General Conference and Britain Yearly Meeting, based on the ideas of Quaker Rufus Jones among others, that rather than being burdened by original sin, human beings are inherently good, and the doctrine of universal reconciliation, that is, that all people will eventually be saved and reconciled with God. However, this rejection of the doctrine of original sin or the necessity of salvation is not something that most conservative or evangelical Quakers
Quakers
affiliated with Friends United Meeting or Evangelical Friends Church International tend to agree with. Although the more conservative and evangelical Quakers
Quakers
also believe in the doctrine of inward light, they interpret it in a manner consistent with the doctrine of original sin, namely, that people may or may not listen to the voice of God within them and be saved, and people who do not listen will not be saved. In Judaism[edit] The doctrine of "inherited sin" is not found in most of mainstream Judaism. Although some in Orthodox Judaism
Judaism
place blame on Adam
Adam
for overall corruption of the world, and though there were some Jewish teachers in Babylon[110] who believed that mortality was a punishment brought upon humanity on account of Adam's sin, that is not the dominant view in most of Judaism
Judaism
today. Modern Judaism
Judaism
generally teaches that humans are born sin-free and untainted, and choose to sin later and bring suffering to themselves.[111][112] Jewish theologians are divided in regard to the cause of what is called "original sin". Some teach that it was due to Adam's yielding to temptation in eating of the forbidden fruit and has been inherited by his descendants; the majority of chazalic opinions, however, do not hold Adam
Adam
responsible for the sins of humanity,[113] teaching that, in Genesis 8:21 and 6:5-8, God recognized that Adam
Adam
did not willfully sin. However, Adam
Adam
is recognized by some[110] as having brought death into the world by his disobedience. Because of his sin, his descendants will live a mortal life, which will end in death of their bodies.[114] According to book Legends of the Jews, in Judgement Day, Adam
Adam
will disavow any complaints of all men who accuse him as the cause of death pass on every human on earth. Instead, Adam
Adam
will reproach their mortality because of their sins.[115] In Islam[edit] The concept of inherited sin does not exist in Islam.[116][117] Islam teaches that Adam and Eve
Adam and Eve
sinned, but then sought forgiveness and thus were forgiven by God.[118] The Qur'an says that after Adam and Eve
Adam and Eve
sinned, they were sent down to the earth for a temporary life as a consequence. In their earthly life, they received words from God, through which God granted them repentance.

But Satan
Satan
caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time." Then Adam
Adam
received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful. — Surat al-Baqara:36–37

They said: "Our Lord, we have wronged ourselves souls. If You forgive us not and bestow not upon us Your mercy, we shall certainly be of the losers. — Surat al-Aʻrāf:23

Thus did Adam
Adam
disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. — Surat Ṭā Hāʼ:121–122

The Qur'an further says about individual responsibility:

That no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does (of good and bad). And that his deeds will be seen, Then he will be recompensed with a full and the best [fair] recompense. — Surat an-Najm:38–41

See also[edit]

Christianity portal Religion portal

Actual sin Ancestral sin Christian
Christian
views on sin Deadly sin Divine grace Fall of man Hamartiology Immaculate Conception Incurvatus in se Internal sin Justification (theology) Mortal sin Pandora's box Prevenient grace Problem of evil Sin The Antichrist (book) Theodicy
Theodicy
and the Bible#The Fall and freedom of the will Venial sin Yetzer hara

References[edit]

^ Examples:

Alexander Golitzin, On the Mystical Life by Saint Symeon (St Vladimir's Seminary Press 1995 ISBN 978-0-88141-144-7), p.119 Adam
Adam
L. Tate, Conservatism and Southern Intellectuals, 1789–1861 (University of Missouri Press 2005 ISBN 978-0-8262-1567-3), p. 190 Marcelle Bartolo-Abel, God's Gift to Humanity (Apostolate–The Divine Heart 2011 ISBN 978-0-9833480-1-6), p. 32 Ann Hassan, Annotations to Geoffrey Hill's Speech! Speech! (Punctum Books 2012 ISBN 978-1-4681-2984-7, p. 62

^ a b c d e f g h i j ODCC 2005, p. Original sin. ^ Brodd, Jefferey (2003). World Religions. Winona, MN: Saint Mary's Press. ISBN 978-0-88489-725-5.  ^ "In the person of the first Adam
Adam
we offend God, disobeying His precept" (Haeres., V, xvi, 3). ^ Peter Nathan. "The Original View of Original Sin". Vision.org. Retrieved 24 January 2017.  ^ "Original Sin
Sin
Explained and Defended: Reply to an Assemblies of God Pastor". Philvaz.com. Retrieved 24 January 2017.  ^ Preamble and Articles of Faith Archived 20 October 2013 at the Wayback Machine. - V. Sin, Original and Personal - Church of the Nazarene. Retrieved 13 October 2013. ^ Are Babies Born with Sin? - Topical Bible Studies. Retrieved 13 October 2013. ^ Original Sin
Sin
- Psalm 51:5 - Catholic News Agency. Retrieved 13 October 2013. ^ "CATHOLIC ENCYCLOPEDIA: Jansenius and Jansenism". Newadvent.org. 1 October 1910. Retrieved 24 January 2017.  ^ Catechism Catholic Church
Catholic Church
405 ^ Council of Trent
Council of Trent
(Sess. VI, cap. i and v) ^ Ὀψὲ, φησι, θεῶν ἀλέουσι μύλοι, και Ἐς παίδων παῖδας τοί κεν μετόπισθη γένωνται. Gagné, Renaud (2013). Ancestral Fault in Ancient Greece. Cambridge: Cambridge University Press. p. 60. ISBN 978-1-107-03980-3.  ^ Ten Plagues of Egypt, destruction of Shechem, etc. and most notably the punishments inflicted on the Israelites for lapsing from Yahwism; explicitly in Isaiah 14:21, Exodus 20:5, Exodus 34:6-7, Jeremiah 32:18. Krašovec, Jože, Reward, punishment, and forgiveness: the thinking and beliefs of ancient Israel in the light of Greek and modern views, BRILL, 1999, p 113. ^ Rom. 5:12 ^ 1 Cor. 15:22 ^ Vermes, Geza (2012). Christian
Christian
Beginnings from Nazareth to Nicea. Allen Lane, Penguin Books. p. 100.  ^ J. N. D. Kelly. Early Christian
Christian
Doctrines (San Francisco: Harper Collins, 1978) p. 171, referred to in Daniel L. Akin, A Theology for the Church, p. 433 ^ Daniel L. Akin, A Theology for the Church (B&H Publishing 2007 ISBN 978-0-8054-2640-3), p. 433 ^ "CHURCH FATHERS: Against Heresies, Book V Chapter 16:3(St. Irenaeus)". www.newadvent.org. Retrieved 25 March 2018.  first1= missing last1= in Authors list (help) ^ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian
Christian
Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp. 255, 258. ISBN 978-1-4563-8980-2 ^ H. E. W. Turner, The Patristic Doctrine of the Redemption: A Study of the Development of Doctrine During the First Five Centuries (Eugene, Oregon: Wipf & Stock Publishers, 2004) p. 71 ^ Bernhard Lohse, A Short History of Christian
Christian
Doctrine (Philadelphia, Pennsylvania: Fortress Press, 1966), p. 104 ^ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian
Christian
Paradigm of Salvation (New Zealand: Bridgehead, 2011), p. 258. ISBN 978-1-4563-8980-2 ^ Arthur C. McGiffert, A History of Christian
Christian
Thought: Volume 1, Early and Eastern (New York; London: C. Scribner's sons, 1932), p. 101 ^ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian
Christian
Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp. 258–259. ISBN 978-1-4563-8980-2 ^ Fox, Robin Lane (2006). The Unauthorized Version: Truth and Fiction in the Bible. London: Penguin. ISBN 9780141022963.  ^ Bible Gateway passage: 2 Esdras 7 - New Revised Standard Version. Retrieved 24 March 2018.  ^ Bible Gateway passage: 2 Esdras 3 - New Revised Standard Version. Retrieved 24 March 2018.  ^ Bible Gateway passage: 2 Esdras 4 - New Revised Standard Version. Retrieved 24 March 2018.  ^ Augustine
Augustine
taught that Adam's sin was both an act of foolishness (insipientia) and of pride and disobedience to God of Adam
Adam
and Eve. He thought it was a most subtle job to discern what came first: self-centeredness or failure in seeing truth. Augustine
Augustine
wrote to Julian of Eclanum: Sed si disputatione subtilissima et elimatissima opus est, ut sciamus utrum primos homines insipientia superbos, an insipientes superbia fecerit (Contra Julianum, V, 4.18; PL 44, 795). This particular sin would not have taken place if Satan
Satan
had not sown into their senses "the root of evil" (radix Mali): Nisi radicem mali humanus tunc reciperet sensus (Contra Julianum, I, 9.42; PL 44, 670) ^ "Original Sin". Biblical Apologetic Studies. Retrieved 17 May 2014. Augustine
Augustine
of Hippo (354–430) taught that Adam's sin is transmitted by concupiscence, or "hurtful desire", sexual desire and all sensual feelings resulting in humanity becoming a massa damnata (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will. ^ William Nicholson. A Plain But Full Exposition of the Catechism of the Church of England, page 118. Retrieved 17 May 2014. ^ Thomas Aquinas
Thomas Aquinas
explained Augustine's doctrine pointing out that the libido (concupiscence), which makes the original sin pass from parents to children, is not a libido actualis, i.e. sexual lust, but libido habitualis, i.e. a wound of the whole of human nature: Libido quae transmittit peccatum originale in prolem, non est libido actualis, quia dato quod virtute divina concederetur alicui quod nullam inordinatam libidinem in actu generationis sentiret, adhuc transmitteret in prolem originale peccatum. Sed libido illa est intelligenda habitualiter, secundum quod appetitus sensitivus non continetur sub ratione vinculo originalis iustitiae. Et talis libido in omnibus est aequalis (STh Iª–IIae q. 82 a. 4 ad 3). ^ Non substantialiter manere concupiscentiam, sicut corpus aliquod aut spiritum; sed esse affectionem quamdam malae qualitatis, sicut est languor. (De nuptiis et concupiscentia, I, 25. 28; PL 44, 430; cf. Contra Julianum, VI, 18.53; PL 44, 854; ibid. VI, 19.58; PL 44, 857; ibid., II, 10.33; PL 44, 697; Contra Secundinum Manichaeum, 15; PL 42, 590. ^ Augustine
Augustine
wrote to Julian of Eclanum: Quis enim negat futurum fuisse concubitum, etiamsi peccatum non praecessisset? Sed futurus fuerat, sicut aliis membris, ita etiam genitalibus voluntate motis, non libidine concitatis; aut certe etiam ipsa libidine – ut non vos de illa nimium contristemus – non qualis nunc est, sed ad nutum voluntarium serviente (Contra Julianum, IV. 11. 57; PL 44, 766). See also his late work: Contra secundam Iuliani responsionem imperfectum opus, II, 42; PL 45,1160; ibid. II, 45; PL 45,1161; ibid., VI, 22; PL 45, 1550–1551. Cf.Schmitt, É. (1983). Le mariage chrétien dans l'oeuvre de Saint Augustin. Une théologie baptismale de la vie conjugale. Études Augustiniennes. Paris. p. 104.  ^ Justo L. Gonzalez (1970–1975). A History of Christian
Christian
Thought: Volume 2 (From Augustine
Augustine
to the eve of the Reformation). Abingdon Press.  ^ Sexual desire is, according to bishop of Hippo, only one – though the strongest – of many physical realisations of that spiritual libido: Cum igitur sint multarum libidines rerum, tamen, cum libido dicitur neque cuius rei libido sit additur, non fere assolet animo occurrere nisi illa, qua obscenae partes corporis excitantur. Haec autem sibi non solum totum corpus nec solum extrinsecus, verum etiam intrinsecus vindicat totumque commovet hominem animi simul affectu cum carnis appetitu coniuncto atque permixto, ut ea voluptas sequatur, qua maior in corporis voluptatibus nulla est; ita ut momento ipso temporis, quo ad eius pervenitur extremum, paene omnis acies et quasi vigilia cogitationis obruatur. (De civitate Dei, XIV, 16; CCL 48, 438–439 [1–10]). See also: Schmitt, É. (1983). Le mariage chrétien dans l'oeuvre de Saint Augustin. Une théologie baptismale de la vie conjugale. Études Augustiniennes. Paris. p. 97. . See also Augustine's: De continentia, 8.21; PL 40, 363; Contra Iulianum VI, 19.60; PL 44, 859; ibid. IV, 14.65, z.2, s. 62; PL 44, 770; De Trinitate, XII, 9. 14; CCL 50, 368 [verse: IX 1–8]; De Genesi contra Manicheos, II, 9.12, s. 60 ; CSEL 91, 133 [v. 31–35]). ^ Regeneratus quippe non regenerat filios carnis, sed generat; ac per hoc in eos non quod regeneratus, sed quod generatus est, trajicit. (De gratia Christi et de peccato originali, II, 40.45; CSEL 42, 202[23–25]; PL 44, 407. ^ Cf. De civitate Dei, ch. IX and XIV; On the Gospel of John, LX (Christ's feelings at the death of Lazarus, Jn 11) ^ J. Brachtendorf (1997). " Cicero
Cicero
and Augustine
Augustine
on the Passions": 307. hdl:2042/23075.  ^ "Infernum", literally "underworld", later identified as limbo. ^ "Past Roman Catholic statements about Limbo and the destination of unbaptised infants who die?". Religioustolerance.org. Retrieved 24 January 2017.  ^ Study by International Theological Commission (19 January 2007), The Hope of Salvation for Infants Who Die Without Being Baptized, 19–21 ^ Study by International Theological Commission (19 January 2007), The Hope of Salvation for Infants Who Die Without Being Baptized, 22–25 ^ Mark 10:14; cf. 1 Tim 2:4 ^ Study by International Theological Commission (19 January 2007), The Hope of Salvation for Infants Who Die Without Being Baptized, secondary preliminary paragraph; cf. paragraph 41. ^ Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIII/Chapter 11 s:Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIII/Chapter 11 ^ a b Geoffrey Rudolph Elton, Reformation
Reformation
Europe (Wiley-Blackwell 1999 ISBN 978-0-631-21384-0), p. 136 ^ a b Augustine
Augustine
Casiday, Tradition and Theology in St John Cassian ( Oxford University Press
Oxford University Press
2007 ISBN 0-19-929718-5), p. 103 ^ a b John Cassian. Conferences. Books.google.com. p. 27. Retrieved 2017-01-24.  ^ a b STUDIA HISTORIAE ECCLESIASTICAE May/Mei 2009 Volume XXXV No/Nr 1 ^ a b Lauren Pristas, The Theological Anthropology of John Cassian ^ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian
Christian
Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp. 284–285. ISBN 978-1-4563-8980-2 ^ Edwin Zackrison, In the Loins of Adam
Adam
(iUniverse 2004 ISBN 9780595307166), p. 73 ^ Justo L. González, A History of Christian
Christian
Thought (Abingdon Press 2010 ISBN 9781426721915), vol. 2, p. 58 ^ In Catholic theology, the meaning of the word "concupiscence" is the movement of the sensitive appetite contrary to the operation of the human reason. The apostle St Paul identifies it with the rebellion of the 'flesh' against the 'spirit'. " Concupiscence
Concupiscence
stems from the disobedience of the first sin. It unsettles man's moral faculties and, without being in itself an offence, inclines man to commit sins" (Catechism of the Catholic Church, n. 2515). ^ Theodore G. Tappert, The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 29. ^ Luther's Works, American edition, vol. 43, p. 40, ed. H. Lehmann, Fortress, 1968 ^ John Calvin, The Institutes of the Christian
Christian
Religion, II.1.8, LCC, 2 vols., trans. Ford Lewis Battles, ed. John T. McNeill (Philadelphia: Westminster, 1960), 251 (page 217 of CCEL edition). Cf. Institutes of the Christian
Christian
Religion at the Christian
Christian
Classics Ethereal Library ^ "Paul III Council of Trent-5". Ewtn.com. Retrieved 24 January 2017.  ^ a b c "CATHOLIC ENCYCLOPEDIA: Original Sin". www.newadvent.org. Retrieved 1 January 2018.  ^ " Catechism of the Catholic Church
Catechism of the Catholic Church
- IntraText". Vatican.va. Retrieved 24 January 2017.  ^ De conceptu virginali, xxvi ^ " Catechism of the Catholic Church
Catechism of the Catholic Church
- IntraText". Vatican.va. Retrieved 24 January 2017.  ^ "Man, The Image of God Paperback - Christoph Cardinal Schoenborn : Ignatius Press". Ignatius.com. Retrieved 24 January 2017.  ^ "Morality". Usccb.org. 14 August 2015. Retrieved 24 January 2017.  ^ a b Catechism of the Catholic Church, 405 ^ [1][dead link] ^ Catechism of the Catholic Church
Catechism of the Catholic Church
404 ^ Item 407 in section 1.2.1.7. Emphasis added. ^ Pius IX, Ineffabilis Deus (1854) quoted in Catechism of the Catholic Church, 491 [2] ^ Haag, Herbert (1969). Is original sin in Scripture?. New York: Sheed and Ward.  German or. ed.: 1966. ^ (in German) Haag, Herbert (1966). pp. 9, 49ff. ^ Catechism of St. Philaret, questions 157 ^ The term "ancestral sin" is also used, as in Greek προπατορικὴ ἁμαρτία (e.g. Πόλεμος και φτώχεια – η ορθόδοξη άποψη, Archived 21 July 2011 at the Wayback Machine. Η νηστεία της Σαρακοστής, Πώς στράφηκε ο Λούθηρος κατά του Μοναχισμού – του Γεωργίου Φλωρόφσκυ) or προπατορικὸ ἁμάρτημα (e.g., Απαντήσεις σε ερωτήματα δογματικά – Ανδρέα Θεοδώρου, εκδ. Αποστολικής Διακονίας, 1997, σελ. 156–161, Θεοτόκος και προπατορικό αμάρτημα) ^ [3] ^ Stavros Moschos. "Original Sin
Sin
And Its Consequences". Biserica.org. Retrieved 24 January 2017.  ^ The Longer Catechism of The Orthodox, Catholic, Eastern Church, 168 ^ "Do Not Resent, Do Not React, Keep Inner Stillness Glory to God for All Things". Fatherstephen.wordpress.com. 4 January 2010. Retrieved 24 January 2017.  ^ Fr. John Matusiak, http://www.oca.org/QA.asp?ID=4&SID=3 ^ Mother Mary and Ware, Kallistos, "The Festal Menaion", p. 47. St. Tikhon's Seminary Press, 1998. ^ Laurent Cleenewerck, His Broken Body (Euclid University Press 2007 ISBN 978-0-61518361-9), p. 410 ^ "The Thirty-Nine Articles". Anglicans Online. 1 December 2015. Retrieved 24 January 2017.  ^ Doctrine in the Church of England, 1938, London: SPCK; p. 64 ^ The United Methodist Church: The Articles of Religion of the Methodist Church
Methodist Church
– Article V—Of the Sufficiency of the Holy Scriptures for Salvation Archived 10 July 2012 at Archive.is ^ The SDA Bible Commentary, vol.5, p.1131. ^ Woodrow W. Whidden. "Adventist Theology: The Wesleyan Connection" (PDF). Bibelschule.info. Retrieved 24 January 2017.  ^ E. G. White, Signs of the Times, 29 August 1892 ^ a b c Gerhard Pfandl. "Some thoughts on Original Sin" (PDF). Biblical Research Institute  ^ a b Jehovah's Witnesses—Proclaimers of God's Kingdom. Watch Tower Bible & Tract Society. 1993. pp. 144–145.  ^ a b What Does the Bible Really Teach?. Watch Tower Bible & Tract Society. 2005. p. 32.  ^ a b "The Watchtower 1973, page 724" – "Declaration and resolution", The Watchtower, 1 December 1973, page 724. ^ Penton, M.J. (1997). Apocalypse Delayed. University of Toronto Press. pp. 26–29. ISBN 9780802079732.  ^ "Angels—How They Affect Us". The Watchtower: 7. 15 January 2006.  ^ ADAM – jw.org. Retrieved 10 January 2013. ^ Adam’s Sin
Sin
– The Time for True Submission to God – jw.org. Retrieved 10 January 2013. ^ Book of Mormon, 2 Nephi 2:11–25. ^ a b Alexander, p. 64. ^ Articles of Faith 1:2 ^ Merrill, Byron R. (1992). "Original sin". In Ludlow, Daniel H. Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 1052–1053. ISBN 0-02-879602-0. OCLC 24502140.  ^ Moroni 8; "Chapter 20: Baptism", Gospel Principles, (Salt Lake City, Utah: LDS Church, 2011) pp. 114–19. ^ Doctrine and Covenants
Doctrine and Covenants
137:10. ^ Swedenborg & 1749–56, p. 410. ^ Emanuel Swedenborg. Arcana Coelestia, Vol. 1 of 8. Books.google.com. Retrieved 24 January 2017.  ^ Swedenborg & 1749–56, p. 96, n. 313: "But as to hereditary evil, the case is this. Everyone who commits actual sin thereby induces on himself a nature, and the evil from it is implanted in his children, and becomes hereditary. It thus descends from every parent, from the father, grandfather, great-grandfather, and their ancestors in succession, and is thus multiplied and augmented in each descending posterity, remaining with each person, and being increased in each by his actual sins, and never being dissipated so as to become harmless except in those who are being regenerated by the Lord. Every attentive observer may see evidence of this truth in the fact that the evil inclinations of parents remain visibly in their children, so that one family, and even an entire race, may be thereby distinguished from every other.". ^ Swedenborg & 1749-56, p. 229, n.719: "There are evils in man which must be dispersed while he is being regenerated, that is, which must be loosened and attempered by goods; for no actual and hereditary evil in man can be so dispersed as to be abolished. It still remains implanted; and can only be so far loosened and attempered by goods from the Lord that it does not injure, and does not appear, which is an arcanum hitherto unknown. Actual evils are those which are loosened and attempered, and not hereditary evils; which also is a thing unknown.". ^ Swedenborg & 1749-56, p. 336, n.966: "It is to be observed that in the other life no one undergoes any punishment and torture on account of his hereditary evil, but only on account of the actual evils which he himself has committed.". ^ John L. Nickals, ed. (1975). Journal of George Fox. Religious Society of Friends. p. 774.  light of Christ, xl, xliii, xliv, 12, 14, 16, 29, 33–5, 60, 64, 76, 80, 88, 92, 115, 117, 135, 143–4, 150, 155, 173, 174–6, 188, 191, 205, 225–6, 234–7, 245, 274–5, 283–4, 294–6, 303–5, 309, 312, 317-335, 339–40, 347–8, 361, 471–2, 496–7, 575, 642 ^ a b Babylonian Talmud
Babylonian Talmud
Shabbat 55b ^ Judaism’s Rejection Of Original Sin
Sin
– Kolatch, Alfred J., The Jewish Book of Why/The Second Jewish Book of Why. NY: Jonathan David Publishers, 1989. ^ Judaism's Rejection Of Original Sin
Sin
While there were some Jewish teachers in Talmudic times who believed that death was a punishment brought upon humanity on account of Adam's sin, the dominant view was that man sins because he is not a perfect being, and not, as Christianity teaches, because he is inherently sinful. ^ SIN: – Jewish Encyclopedia. Retrieved 12 July 2013. ^ Shaul Magid (2008). From Metaphysics
Metaphysics
to Midrash: Myth, History, and the Interpretation of Scripture in Lurianic Kabbala. Indiana University Press. p. 238. Retrieved 9 February 2014.  ^ Ginzberg, Louis (1909). The Legends of the Jews Vol I : The Death of Eve
Eve
(Translated by Henrietta Szold) Philadelphia: Jewish Publication Society citation: ...This is the writing God will bring out on the judgment day, and to each will be made known his deeds. As soon as life is extinct in a man, he is presented to Adam, whom be accuses of having caused his death. But Adam
Adam
repudiates the charge: "I committed but one trespass. Is there any among you, and be he the most pious, who has not been guilty of more than one?" ^ "Islamic beliefs about human nature". ReligionFacts. 20 November 2016. Retrieved 24 January 2017.  ^ "Islamic beliefs about human nature". ReligionFacts. 20 November 2016. Retrieved 24 January 2017.  ^ John L. Esposito (2004). The Oxford dictionary of Islam. Oxford University Press. p. 295

Bibliography[edit]

Brachtendorf, J. (1997). " Cicero
Cicero
and Augustine
Augustine
on the Passions" (PDF). Revue des Etudes Augustiniennes. Paris: Institut d'études augustiniennes. 43: 289–308. [permanent dead link] Catechism, U.S. Catholic Church
Catholic Church
(2003). Catechism of the Catholic Church : with modifications from the Editio Typica (2nd ed.). New York: Doubleday. ISBN 978-0-385-50819-3.  Kelly, J.N.D. (2000). Early Christian
Christian
doctrines (5th rev. ed.). London: Continuum. ISBN 978-0-8264-5252-8.  Cross, Frank Leslie; Livingstone, Elizabeth A., eds. (2005). "Original sin". The Oxford dictionary of the Christian
Christian
Church (3rd rev. ed.). Oxford: Oxford University Press. ISBN 978-0-19-280290-3.  Swedenborg, Emanuel (1749–56). Arcana Coelestia, Vol. 1 of 8. John F. Potts (trans.) (2008 Reprint ed.). Forgotten Books. ISBN 978-1-60620-107-7.  Trapè, Agostino (1987). S. Agostino, introduzione alla dottrina della grazia. Collana di Studi Agostiniani 4. I - Natura e Grazia. Roma: Nuova Biblioteca agostiniana. p. 422. ISBN 88-311-3402-7.  Turner, H.E.W. The patristic doctrine of redemption : a study of the development of doctrine during the first five centuries / by H.E.W. Turner. (2004 Reprint ed.). Eugene, Or.: Wipf & Stock Publishers. ISBN 978-1-59244-930-9.  Wallace, A.J.; R. D. Rusk (2010). Moral transformation : the original Christian
Christian
paradigm of salvation. New Zealand: Bridgehead Publishing. ISBN 978-1-4563-8980-2.  Woo, B. Hoon (2014). "Is God the Author of Sin?—Jonathan Edwards's Theodicy". Puritan Reformed Journal. 6 (1): 98–123. 

External links[edit]

Wikiquote has quotations related to: Original sin

Article "Original Sin" in Catholic Encyclopedia The Book of Concord The Defense of the Augsburg Confession, Article II: Of Original Sin; from an early Protestant perspective, part of the Augsburg Confession. Original Sin
Sin
According To St. Paul by John S. Romanides Ancestral Versus Original Sin
Sin
by Father Antony Hughes, St. Mary Antiochian Orthodox Church, Cambridge, Massachusetts Original Sin[permanent dead link] by Michael Bremmer

Catholic Church

Council of Trent
Council of Trent
(June 17, 1546). "Canones et Decreta Dogmatica Concilii Tridentini: Fifth Session, Decree concerning Original Sin". at www.ccel.org. Retrieved 1 November 2013. 

v t e

The Seven Virtues in Christian
Christian
ethics

Great Commandment; "All the Law and the Prophets hang on these two commandments." – Matthew 22:35-40

Four Cardinal virtues

Prudence
Prudence
(Prudentia) Justice (Iustitia) Fortitude (Fortitudo) Temperance (Temperantia)

Sources: Plato

Republic, Book IV

Cicero Ambrose Augustine
Augustine
of Hippo Thomas Aquinas

Three Theological virtues

Faith (Fides) Hope (Spes) Love (Caritas)

Sources: Paul the Apostle

1 Corinthians 13

Seven deadly sins

Lust
Lust
(Luxuria) Gluttony
Gluttony
(Gula) Greed
Greed
(Avaritia) Sloth (Acedia) Wrath (Ira) Envy
Envy
(Invidia) Pride
Pride
(Superbia)

Source: Prudentius, Psychomachia

People: Evagrius Ponticus John Cassian Pope Gregory I Dante Alighieri Peter Binsfeld

Related concepts

Ten Commandments Eschatology Sin

Original sin

Old Covenant Hamartiology

Christian
Christian
ethics Christian
Christian
philosophy Christianity portal Philosophy portal

v t e

Hamartiology

Adam Good and evil The Fall Original sin Christian
Christian
views on sin Imputation of sin Other views on sin Logical order of God's decrees Theodicy Total depravity

See also Apologetics Soteriology Demonology

v t e

Adam
Adam
and Eve

Source

Genesis creation narrative
Genesis creation narrative
in the Book of Genesis Adam Eve

Offspring

Cain and Abel Aclima Seth Awan Azura

Television

"Probe 7, Over and Out" (1963)

Film

Mama's Affair
Mama's Affair
(1921) Good Morning, Eve!
Good Morning, Eve!
(1934) The Broken Jug
The Broken Jug
(1937) The Original Sin
Sin
(1948) The Private Lives of Adam and Eve
Adam and Eve
(1960) El pecado de Adán y Eva
El pecado de Adán y Eva
(1969) La Biblia en pasta
La Biblia en pasta
(1984) The Annunciation
Annunciation
(1984) Adipapam
Adipapam
(1988) Adam
Adam
(1992) Man's Best Friend (1998) Babs (2000) The Last Eve
Eve
(2005) Year One (2009) The Tragedy of Man
The Tragedy of Man
(2011) Adam
Adam
and Dog (2011) Tropico (2013)

Plays

Le Jeu d' Adam
Adam
(12th century) The Broken Jug
The Broken Jug
(1808) The Tragedy of Man
The Tragedy of Man
(1861) The Creation of the World and Other Business
The Creation of the World and Other Business
(1972)

Musicals

The Apple Tree
The Apple Tree
(1966) Dude (1972) Up from Paradise
Paradise
(1973) Children of Eden
Children of Eden
(1991)

Compositions

The Creation (1798)

structure

La mort d' Adam
Adam
(1809) Ève
Ève
(1875) Genesis Suite
Genesis Suite
(1945) Lilith (2001)

Literature

Apocalypse of Adam Book of Moses Book of Abraham Books of Adam Book of the Penitence of Adam Cave of Treasures "El y Ella" Genesis A
Genesis A
and Genesis B Harrowing of Hell Life of Adam
Adam
and Eve Testament of Adam Testimony of Truth
Testimony of Truth
(3rd century) Conflict of Adam and Eve
Adam and Eve
with Satan
Satan
(6th century) "Old Saxon Genesis" (9th century) " Adam
Adam
lay ybounden" (15th century) Paradise
Paradise
Lost (1667) Le Dernier Homme
Le Dernier Homme
(1805) Extracts from Adam's Diary
Extracts from Adam's Diary
(1904) Eve's Diary
Eve's Diary
(1905) The Book of Genesis
Book of Genesis
(2009)

Art

Bernward Doors
Bernward Doors
(1015) Tapestry of Creation
Tapestry of Creation
(11th century) Expulsion from the Garden of Eden
Garden of Eden
(1425) Vienna Diptych
Vienna Diptych
(15th century) The Last Judgment (1482) The Garden of Earthly Delights
The Garden of Earthly Delights
(1504) Adam and Eve
Adam and Eve
(1507) Paradise
Paradise
and Hell (1510) The Creation of Adam
Adam
(1512) The Haywain Triptych
The Haywain Triptych
(1516) Eve, the Serpent and Death
Eve, the Serpent and Death
(1510s or 1520s) Adam and Eve
Adam and Eve
(1528) The Fall of Man (1550) Maps of ancient Israel The Garden of Eden
Garden of Eden
with the Fall of Man (1617) The Fall of Man (1628) The Four Seasons (1660s) The Koren Picture-Bible (1692–1696) The First Mourning
The First Mourning
(1888) Eve
Eve
(1931) Adam and Eve
Adam and Eve
(1932) The Serpent Chooses Adam and Eve
Adam and Eve
(1958) Adam and Eve
Adam and Eve
(1992)

Songs

"Dese Bones G'wine Rise Again" "Adam-ondi-Ahman" (1835) "Forbidden Fruit" (1915) "The Garden of Eden" (1956) "Let's Give Adam and Eve
Adam and Eve
Another Chance" (1970) "Man Gave Names to All the Animals" (1979)

Albums

The Cainian Chronicle
The Cainian Chronicle
(1996) Visions of Eden
Visions of Eden
(2006)

Other cultures

Adam–God doctrine Adam and Eve
Adam and Eve
(LDS Church) Adam
Adam
in Islam Adam
Adam
in rabbinic literature Al-A'raf Book of Moses Endowment Manu (Hinduism) Mashya and Mashyana Serpent seed Tree of Jiva and Atman Tree of life (Quran) Our Lady of Endor Coven

Geography

Adam-ondi-Ahman Tomb of Eve

Biology

Mitochondrial Eve Y-chromosomal Adam The Real Eve

Story within a story

Doraemon: Nobita's Diary of the Creation of the World Island of Love The Visitors

Games

Demon: The Fallen (2002)

Related theology

Fall of man Original sin Garden of Eden Tree of the knowledge of good and evil Serpents in the Bible Forbidden fruit

Apple Fig leaf

Figs in the Bible Adam's ale Adamic language Rosh Hashanah Camael Shamsiel Tree of life Allegorical interpretations of Genesis

Other

Pre-Adamite Generations of Adam Cave of the Patriarchs "In-A-Gadda-Da-Leela" "Simpsons Bible Stories" Second Time Lucky Adam and Eve
Adam and Eve
cylinder seal Timeline of Genesis patriarchs Genealogies of Genesis Carnal knowledge Legend of the Rood

Ystorya Adaf

Snakes for the Divine Ransom t

.