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Couenhoven, Jesse. "St. Augustine’s Doctrine of Original Sin." Augustinian Studies 36, no. 2 (2005): 359–96. http://dx.doi.org/10.5840/augstudies200536221.
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Crisp, Oliver D. "Retrieving Zwingli’s Doctrine of Original Sin." Journal of Reformed Theology 10, no. 4 (2016): 340–60. http://dx.doi.org/10.1163/15697312-01004014.
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Huldrych Zwingli’s understanding of original sin is usually sidelined in contemporary Reformed theology. In this paper I argue that Zwingli’s views are worthy of theological retrieval for contemporary dogmatics. His position offers a moderate version of the doctrine that has ecumenical promise. It also avoids well-known objections to some later Reformed views such as that it unjustly imputes guilt to the innocent, and the sin of one (Adam) to the many (humanity). Although there are some difficulties in Zwingli’s account, I argue that his doctrine provides a useful framework for a contemporary moderate Reformed account of original sin.
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Testa, Michael A. "Newman on the Doctrine of Original Sin." New Blackfriars 78, no. 915 (May 1997): 230–36. http://dx.doi.org/10.1111/j.1741-2005.1997.tb02754.x.
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Vorster, Nico. "Guilt Concepts in Reformed Doctrines on Original Sin." Journal of Reformed Theology 16, no. 3 (July 19, 2022): 246–68. http://dx.doi.org/10.1163/15697312-bja10034.
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Abstract This research aims to identify the guilt concepts used in Reformed doctrines on the origin and transmission of sin and to evaluate them in light of the criteria of biblical authenticity, rational plausibility, fairgrounds of culpability, and the principle of causing non-harm. The results show that the Reformed tradition predominantly employs the notions of original guilt, inherited guilt, collective ‘species’ guilt (realism), ‘devolved’ collective guilt (federalism), and actual guilt. Actual guilt is the only guilt concept that satisfies all of the stated criteria, as it preserves the link between human agency and human accountability. The question that flows from this observation is: Can Reformed original sin doctrines be purged from harmful guilt concepts without subverting the essence of the doctrine? The article suggests that the notion of actual guilt is perfectly capable of carrying the basic message of the original sin doctrines, provided that we keep the personal and collective dimensions of actual guilt together and that we refrain from espousing comprehensive causal-explanatory theories on the transmission of sin.
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Duffy, Stephen J. "Genes, Original Sin and the Human Proclivity to Evil." Horizons 32, no. 02 (2005): 210–34. http://dx.doi.org/10.1017/s0360966900002528.
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ABSTRACTTheologians have long recognized that the Augustinian formulation of the doctrine of original sin, based on a historicized reading of Genesis 3, is at odds with biblical scholarship and with what science has established concerning our evolutionary origins. Setting aside Augustine's anti-Gnostic Adamic myth, some attempt to recast the doctrine within an evolutionary worldview by developing an anthropology within the framework of genetics and sociobiology, now evolutionary psychology. This essay argues that a wholly biological explanation of the human tendency to evil is inadequate, even reductionist, and it attempts a constructive reformulation of the doctrine that, while incorporating insights of evolutionary psychology, appeals also to ontological, psychological, and social dimensions of humanity that must also be considered if we are to retrieve the central, still valid point of the doctrine, that deep within human being there inheres a proclivity to evil.
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Norman, Andrew. "Regress and the Doctrine of Epistemic Original Sin." Philosophical Quarterly 47, no. 189 (October 1997): 477–94. http://dx.doi.org/10.1111/1467-9213.00072.
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Stump, J. B., and Chad Meister. "Original Sin and the Fall: Five Views." Perspectives on Science and Christian Faith 73, no. 2 (June 2021): 116–18. http://dx.doi.org/10.56315/pscf6-21stump.
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ORIGINAL SIN AND THE FALL: Five Views by J. B. Stump and Chad Meister, eds. Downers Grove, IL: IVP Academic, 2020. 200 pages. Paperback; $24.00. ISBN: 9780830852871. *The doctrine of original sin has been controversial since its earliest articulation by Augustine of Hippo in the fourth century, and it remains a provocative source of debate for Christian theologians in our time. Controversy surrounding the doctrine has only intensified as a scientific and evolutionary framework has come to characterize modern thinking. Original Sin and the Fall: Five Views provides a forum in which representatives from different Christian traditions are able not only to articulate their own perspectives on original sin and the Fall, but also to respond to the views presented by others in the volume. *Hans Madueme articulates one approach to the doctrine of original sin and the Fall from within the Reformed tradition, an "Augustinian-Reformed" perspective. While he states in the beginning of the essay that he developed his approach "with an eye to recent scientific challenges," he does not engage in a sustained way with information from scientific discourses (p. 12). Instead, he points out some of the shortcomings he perceives in theological accounts of original sin that attempt a synthesis with evolutionary accounts of the world, and he argues that theology should not be too quick to conform to deliverances from the sciences since "scientific consensus is a moving target" (p. 33). Madueme asserts the priority of biblical exegesis and theological evidence, which he views as affirming a historical, cosmic Fall, imputing moral corruption and guilt. Madueme is compelling in this essay in his identification of the many potential pitfalls inherent to the task of reconciling a theological approach to original sin with the current scientific consensus. However, the essay leaves one desiring more work from Madueme to reconcile his rejection of contemporary science with his belief in the unity of scientific and theological truths, since, as he affirms, all truth comes from God. *Continuing in the Reformed vein, Oliver Crisp presents a "moderate" approach to original sin and the Fall that he describes in terms of "dogmatic minimalism" (p. 37). This means that Crisp affirms "as 'thin' an account [of original sin] as is doctrinally possible" (p. 37) while still being consonant with his broader theological commitments. For Crisp, being afflicted by original sin means that every human (except for Christ) has a "morally vitiated condition," and yet does not bear the burden of inherited guilt. Crisp argues that the notion of inherited guilt is "monumentally unjust," and that humans should be held culpable only for actions that "they themselves perform or to which they are party" (p. 47). Crisp argues that one benefit of his approach is that one can hold it in tandem with a variety of different beliefs about human origins and the historicity of the Genesis account. The rejection of inherited guilt is perhaps the least persuasive aspect of Crisp's essay. Though he affirms that all of humanity is metaphysically united, he rejects the notion that this requires a belief in shared guilt. To defend this point, he uses the example of a child born into a family of slaves and argues that the child born into this plight "is not responsible for being born a slave" (p. 41). However, it is odd that Crisp used this example instead of the example of the child born into a family of enslavers. Does not the child born into an enslaving family, who benefits from the system of slavery, bear some culpability for it, even if only passively? *Joel Green's contribution draws from his expertise in biblical studies and is written from a Wesleyan perspective. He argues that Wesley viewed the doctrine of original sin as "essential to the theological grammar of Scripture and life" (p. 56). While Wesley emphasized the impairment of human nature, he did not embrace the notion of total depravity, arguing instead that God's work of healing has begun within the human race. Green shifts next to reflect on the significance of Adam and Eve's sin from the perspective of Second Temple Jewish texts. He argues that evidence of belief in original sin cannot be found in these texts, and suggests that this is significant in terms of understanding the mindset of New Testament writers who may have been influenced by them. Green then turns to the New Testament. He argues that in Romans 5, Paul is not interested in developing a doctrine of original sin. Instead, Paul seeks to establish the equal status of Jews and Gentiles before God (p. 70). Finally, Green assesses Genesis 1-3, arguing that these chapters also do not provide a foundation for the doctrine of original sin, although they do reveal a belief in the pervasiveness and heritability of sin, "not in the sense of passing sin down biologically but in the sense of pattern and influence" (p. 73). In his conclusion, Green argues that Wesley refused to choose between Scripture and the "book of nature," that is, the natural sciences. He uses this as inspiration to briefly suggest a way of maintaining belief in the Fall while also acknowledging the evolutionary history of Homo sapiens. Green's essay is helpful in that its reflection on original sin is explicitly in dialogue with insights from evolutionary biology, making this a needed contribution, given the popular perception that evolution has disproven the doctrine. *Andrew Louth provides a nuanced account of an Eastern Orthodox approach to thinking about inherited sin. He first clarifies that part of the dissonance between Western and Eastern thinking about inherited sin can be explained in terms of problems of translation. He notes, "The term original sin (peccatum originale) belongs to a particular Western context; nor is it easy to translate into Greek" (p. 79). A central insight of Louth's essay is his thesis that Western theology begins from the point of view of the Fall and becomes narrowly focused on the notion of redemption. In contrast, he argues, Eastern theology begins from creation and culminates in deification. Eastern Christians view sin through a cosmic lens, and fallen humanity not in terms of inherited guilt but in terms of suffering the effects of the inheritance of death. To illustrate his arguments about the differences between Western and Eastern approaches to sin, Louth juxtaposes the writings of Athanasius and Anselm. He then examines the works of Sergii Bulgakov and Dumitru Stăniloae and argues that they continue the trend of viewing sin in the context of creation and deification. The final section of Louth's essay addresses the sinlessness of Mary via Bulgakov's approach to the issue. This aspect of his essay is particularly welcome since only one other essay (Oliver Crisp's) in the volume mentions Mary in relation to the doctrine of original sin. While Louth's argument that the West focuses narrowly on the Fall-redemption arc could perhaps be challenged, his essay nevertheless illuminates important differences in emphasis between Eastern and Western Christian thinking about sin and makes a crucial contribution to the conversation. *Tatha Wiley, in the so-called reconceived view, draws from the theology of Bernard Lonergan, S.J., to develop an exorcising approach to the doctrine of original sin. Wiley takes seriously the ways in which the traditional articulation of the doctrine has lost credibility in the contemporary age. She suggests that this is a result of its dissonance with modern biblical scholarship and evolutionary biology, and its history of being used to deny the goodness of humanity and sexuality. Wiley emphasizes the time-bound nature of all human understanding, and the fact that theological doctrines will inevitably reflect the historical frameworks in which they are articulated. In the current age, Wiley argues, this requires us to take seriously the scientific context in which we live, as well as our "authentic values" (p. 106). In her recasting of the doctrine, Wiley suggests via Lonergan that the "root sin" of humanity is "sustained unauthenticity" (p. 124). Wiley's contribution is compelling in its boldness. Rather than suggesting a few minor tweaks to the doctrine, she presents a rigorous rethinking of it. Wiley's essay is also valuable in that it addresses the gendered effects of the doctrine's history, and is the only essay in the volume to do so. *Original Sin and the Fall: Five Views is a thought-provoking treatment of one of the most debated aspects of Christian theology. On the whole, the book will likely be useful for professional theologians, students of theology at the graduate and undergraduate levels, pastoral ministers, and interested lay people. The "Responses" portion of the book was especially engaging, as the authors were quite candid in terms of assessing the lines of divergence in the group. The book provides thoughtful approaches to a difficult theological puzzle in which clear positions are established, not only from diverse points of view without apology, but also with genuine efforts to understand and accurately represent the positions of the others. Given the brevity of the volume, there were inevitably many unanswered questions evoked. Those familiar with theological discussions surrounding original sin will likely wish for more-thorough engagement with the challenges raised by evolutionary biology, as well as more reflection on recent shifts in thinking about evolution expressed in the extended evolutionary synthesis. These developments are friendlier to theological intuitions about inherited sin. *Reviewed by Megan Loumagne Ulishney, Postdoctoral Research Fellow, Theology and Religious Studies, University of Nottingham, Nottingham, UK NG7 2RD.
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Rutledge, Jonathan C. "Original Sin, the Fall, and Epistemic Self-Trust." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 84–94. http://dx.doi.org/10.14428/thl.v0i0.1303.
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In this paper, I argue that no strong doctrine of the Fall can undermine the propriety of epistemic self-trust. My argument proceeds by introducing a common type of philosophical methodology, known as reflective equilibrium. After a brief exposition of the method, I introduce a puzzle for someone engaged in the project of self-reflection after gaining a reason to distrust their epistemic selves on the basis of a construal of a doctrine of the Fall. I close by introducing the worry as a formal argument and demonstrate the self-undermining nature of such an argument.
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Fremstedal, Roe. "Original Sin and Radical Evil: Kierkegaard and Kant." Kantian Review 17, no. 2 (June 8, 2012): 197–225. http://dx.doi.org/10.1017/s1369415412000039.
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AbstractBy comparing the theories of evil found in Kant and Kierkegaard, this article aims to shed new light on Kierkegaard, as well as on the historical and conceptual relations between the two philosophers. The author shows that there is considerable overlap between Kant's doctrine of radical evil and Kierkegaard's views on guilt and sin and argues that Kierkegaard approved of the doctrine of radical evil. Although Kierkegaard's distinction between guilt and sin breaks radically with Kant, there are more Kantian elements in Kierkegaard than was shown by earlier scholarship. Finally, Kierkegaard provides an alternative solution to the problem of the universality of guilt, a problem much discussed in the literature on Kant.
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Murphy, George L. "The Twofold Character of Original Sin in the Real World." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 152–57. http://dx.doi.org/10.56315/pscf9-21murphy.
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The topic of original sin in the context of theology-science discussions has, quite naturally, tended to focus on how this condition might have originated in view of scientific knowledge about early humanity. But that is only one aspect of the doctrine. What is really important for most people is the question of what original sin means today. Here that aspect of the doctrine is considered from a pastoral perspective first. Then I review and clarify what I have suggested in earlier publications about the origins of original sin.
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Echeverria, Eduardo J. "Original Sin, Preterition, and its Implications for Evangelization." Perichoresis 18, no. 6 (December 1, 2020): 73–101. http://dx.doi.org/10.2478/perc-2020-0035.
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AbstractIn this paper, I examine the four elements—universal sinfulness, natural sinfulness, inherited sinfulness, and Adamic sinfulness—of the doctrine of original sin in both the Reformed confessions, with particular attention to the Canons of Dort, and the Council of Trent’s definitive teaching on Original Sin. I give particular attention to the question regarding how all men are implicated in the sin of Adam. Realism and federalism will be analyzed as answers to this question. Even if a theological account is given that justifies the claim that God may justly impute Adam’s sin to his posterity, that still leaves unanswered the question of unconditional negative reprobation, also called, preterition (praeteritio), namely, that God passes over some and not others. Does preterition jeopardize the Church’s call to evangelization? That question will need to be reconsidered briefly, and in conclusion, in light of the doctrine of divine election and its implications for the preaching and hence proclamation of the gospel.
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Andrews, James A. "On Original Sin and the Scandalous Nature of Existence." Journal of Theological Interpretation 5, no. 2 (2011): 231–50. http://dx.doi.org/10.2307/26421426.
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Abstract This article interprets the story of Sarah and Hagar in terms of the relative freedom of humanity in creation and the absolute freedom of God for creation. The interpretation follows the narrative flow of the story, pointing out the free decisions of the actors and God's responses to them. It is argued that the figures of Hagar and Ishmael fully represent the unfulfilled status of the promise that God will bless all nations through Abraham's offspring. Their expulsion demonstrates the scandalous nature of existence, one in which people are cast out through no fault of their own. Nonetheless, God still responds to them graciously. This theological interpretation provides a framework for a discussion concerning Augustine's doctrines of original sin and infant baptism as well as Karl Barth's doctrine of election in Christ. The interpretation of the Sarah-Hagar narrative allows one to take insights from both theologians. The article concludes with a statement regarding infant baptism and the church's current location between promise and fulfillment.
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Andrews, James A. "On Original Sin and the Scandalous Nature of Existence." Journal of Theological Interpretation 5, no. 2 (2011): 231–50. http://dx.doi.org/10.2307/jtheointe.5.2.0231.
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Abstract This article interprets the story of Sarah and Hagar in terms of the relative freedom of humanity in creation and the absolute freedom of God for creation. The interpretation follows the narrative flow of the story, pointing out the free decisions of the actors and God's responses to them. It is argued that the figures of Hagar and Ishmael fully represent the unfulfilled status of the promise that God will bless all nations through Abraham's offspring. Their expulsion demonstrates the scandalous nature of existence, one in which people are cast out through no fault of their own. Nonetheless, God still responds to them graciously. This theological interpretation provides a framework for a discussion concerning Augustine's doctrines of original sin and infant baptism as well as Karl Barth's doctrine of election in Christ. The interpretation of the Sarah-Hagar narrative allows one to take insights from both theologians. The article concludes with a statement regarding infant baptism and the church's current location between promise and fulfillment.
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Anderson, Mark B. "On Responsibility and Original Sin: A Molinist Suggestion." Faith and Philosophy 38, no. 1 (January 1, 2021): 5–25. http://dx.doi.org/10.37977/faithphil.2021.38.1.2.
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A crucial objection to the doctrine of original sin is that it conflicts with a common intuition that agents are morally responsible only for factors under their control. Here, I present an account of moral responsibility by Michael Zimmerman that accommodates that intuition, and I consider it as a model of original sin, noting both attractions and difficulties with the view.
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Monto, Arnold S., Ryan E. Malosh, Joshua G. Petrie, and Emily T. Martin. "The Doctrine of Original Antigenic Sin: Separating Good From Evil." Journal of Infectious Diseases 215, no. 12 (April 7, 2017): 1782–88. http://dx.doi.org/10.1093/infdis/jix173.
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KEMENY, PAUL C. "Peter Abelard: An Examination of His Doctrine of Original Sin." Journal of Religious History 16, no. 4 (December 1991): 374–86. http://dx.doi.org/10.1111/j.1467-9809.1991.tb00680.x.
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Parnham, David. "Simon Episcopius’ Doctrine of Original Sin - by Mark A. Ellis." Journal of Religious History 32, no. 4 (October 28, 2008): 483–84. http://dx.doi.org/10.1111/j.1467-9809.2008.726_11.x.
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Cherry, Natalya A. "Original Sin, or Other Opposition to Optimism? How Harkness Differs from Wesley in the Face of Human Depravity." Religions 13, no. 12 (December 12, 2022): 1209. http://dx.doi.org/10.3390/rel13121209.
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Responding to the too-optimistic theology of fellow Arminian, John Taylor, John Wesley wrote his lengthy treatise on the doctrine of original sin. In an optimistic effort to make fellow personalist theologians’ works accessible, Methodist theologian Georgia Harkness tersely disdained the same doctrine in her first major book. She soon found her liberal theology “chastened” by interactions with neo-orthodox opponents and experiences of depravity—in world events and gender-based discrimination reflecting systemic sin. This article examines her later works for evidence of whether Harkness modified her attitude toward original sin and innovations she made to accommodate both her disdain for the doctrine and the realities of depravity.
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Spencer, Daniel. "Does St. Paul Believe in Original Sin? Yeah, but so What?" Journal of Analytic Theology 9 (September 27, 2021): 291–313. http://dx.doi.org/10.12978/jat.2021-9.030011181517.
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In this article, I discuss the extent to which St. Paul’s view of the doctrine of Original Sin ought to be taken as authoritative for confessing Christians today. I begin with the observation that there are, in the main, two camps represented in the contemporary literature. On the one hand, there are those who affirm the presence of Original Sin in Rom. 5, and consequently embrace the doctrine; on the other hand, there are those who deny Original Sin any substantive anchor in the text, and as a result conclude it is not necessary to believe today. I argue that things are not so straightforward, and present what I take to be a legitimate via media between these two positions. In the first main section of the article, I argue on exegetical grounds that Rom. 5:12–21 can be rendered adequately intelligible only when we admit that something like the Augustinian view of Original Sin is present at least in nuce. This I attempt to demonstrate in conversation with Douglas Moo and C. E. B. Cranfield (plus a bonus thought from Luther). While not, of course, the full-blown Augustinian doctrine, St. Paul's mind is, I contend, much nearer to the former’s view of Original Sin than is commonly supposed. However, in the second main section I turn my attention to the question, So what? I discuss a number of theological and exegetical considerations which make it clear, I think, that St. Paul is not urging belief in Original Sin so much as he is utilizing an “intertestamental expansion” of an OT text to paint a picture about Christ and what we ought to believe about him. As such, I encourage and defend the application of a relatively mild hermeneutical principle which will allow the theologian a clear and biblically faithful way around the doctrine of Original Sin, if this is what is desired.
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OTTO, SEAN A. "FELIX CULPA: THE DOCTRINE OF ORIGINAL SIN AS DOCTRINE OF HOPE IN AQUINAS'SSUMMA CONTRA GENTILES." Heythrop Journal 50, no. 5 (September 2009): 781–92. http://dx.doi.org/10.1111/j.1468-2265.2009.00487.x.
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Routhier, Dominique. "Arvesyndens politiske økonomi: Fra Søren Kierkegaard til Roswitha Scholz." K&K - Kultur og Klasse 46, no. 125 (May 15, 2018): 199–218. http://dx.doi.org/10.7146/kok.v46i125.105557.
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Debt—as it has been frequently noted—seems inextricably tied, semantically as well as historically, to the notion of guilt. Less attention, however, has been paid to the Christian origin of this guilt complex in the doctrine of ‘the original sin’. The present article argues that Kierkegaard’s critique of the doctrine of original sin, formulated on the brink of high capitalism, can be read as a critical reflection on the uses and abuses of the concept of history to suit doctrinaire ends. Kierkegaard’s critique then, its shortcomings notwithstanding, pertains to a wider problematic concerning the ideological instrumentality of historico-philosophical myths of origin. In the history of capitalism, as Marx pointed out, the doctrine of the original sin is transposed from the sphere of religion to that of political economy, where it figures as ‘original accumulation’. Within this critical framework—and drawing on recent Marxist feminist critiques from Silvia Federici and Roswitha Scholz, respectively—the article further pursues to expose and critique the ideological default of the idea of an original accumulation.
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Otto, Randall E. "The Solidarity of Mankind in Jonathan Edwards’ Doctrine of Original Sin." Evangelical Quarterly: An International Review of Bible and Theology 62, no. 3 (September 6, 1990): 205–22. http://dx.doi.org/10.1163/27725472-06203003.
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Grygiel, Wojciech P. "Kierunki reinterpretacji chrześcijańskiej doktryny o grzechu pierworodnym w perspektywie ewolucyjnej genezy gatunku ludzkiego." Studia Teologii Dogmatycznej 7 (2021): 61–77. http://dx.doi.org/10.15290/std.2021.07.05.
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Due to its highly contextual character the doctrine of original sin has been generating much discussion and controversy in regards to its proper meaning. This is particularly manifest as the classical formulation of this doctrine is confronted with the outcomes of contemporary science concerning the evolutionary scenarios of the origin and the development of the human species. The aim of the inquiry presented in this paper is to clearly present and discuss the main challenges that these scenarios present to the classical doctrine on original sin and how the different aspects are addressed and resolved within the novel interpretations, which shift their focus from the literal historical reading of original sin to treating is as a metaphor for the fundamental condition of human nature. The inquiry is additionally supported by the basic outcomes of the contemporary exegesis of the Book of Genesis, as well as a survey of some basic methodological issues pertaining to the nature of theological language. Finally, an extension to an existing interpretation of original sin is proposed, aimed at improving the consistency of its understanding with the evolutionary (dynamic) picture of the Universe.
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Cipriani, Nello, and José Anoz. "La doctrina del pecado original en los escritos de san Agustín hasta el Ad Simplicianum." Augustinus 57, no. 226 (2012): 311–38. http://dx.doi.org/10.5840/augustinus201257226/22721.
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The article answers some questions about the doctrine of St. Augustine about original sin, since his first approaches until the Ad Simplicianum libri duo from 396. One of the questions is when and why St. Augustine, besides the concept of original sin, began to think that all the descendants of Adam are guilty of this sin, and also about the punishments of the forefathers. It also presents how Saint Augustine began to explain or express the descendants’ share in the guilt of the original sin.
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CHAUNY, PIERRE-SOVANN. "Book Review: Henri Blocher. Original Sin: Illuminating the Riddle?" Studies in Old Testament Biblical Theology 5, no. 1 (April 29, 2019): 225–32. http://dx.doi.org/10.35285/ucc5.1.2019.rev3.
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In Original Sin: Illuminating the Riddle, Henri Blocher proposes to illuminate the riddle the doctrine of original sin presents. The introduction points out that the phenomenon of human evil raises three questions: “First, why is the perception of human evil generally accompanied by feelings of indignation, guilt or shame?” “Secondly, if humans are capable of so much evil, how is it that they also reach heights of heroism, performing admirable deeds of selfless service and devotion to the truth?” “Thirdly,” if the world owes its origin to a holy and wise Creator, “how can we face the apparent contradiction” resulting from “the presence and power of evil in human life?” (11–12).
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Baran, Wojciech. "Grzech pierworodny dziś. Próba reinterpretacji dogmatu w obliczu wyzwań współczesności." Studia Teologii Dogmatycznej 7 (2021): 11–29. http://dx.doi.org/10.15290/std.2021.07.02.
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The Catholic doctrine on original sin was dogmatized in the 16th century at the Council of Trent. Since then a lot has changed: the way of interpreting the first chapters of the Book of Genesis, the scientific paradigm describing the beginning of the world and human existence on earth, and finally the philo-sophical paradigm. This situation has contributed to various contemporary reinterpretations of the truth about original sin, despite the conservative posi-tion of the Church’s Magisterium. Among the various trends of contemporary reinterpretations of the doctrine of original sin, the author puts himself in the trend of reinterpretation based on the redemption story and tries to present the dogmatized teaching of the Church, taking into account the problems of the contemporary vision of the world and the scientific paradigm.
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Denlinger, Aaron. "Disentangling Ambrogio Catarino's Doctrine of Original Sin from that of Albert Pigge." Reformation & Renaissance Review 9, no. 3 (October 10, 2007): 235–63. http://dx.doi.org/10.1558/rrr.v9i3.235.
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Pane, Exson Eduaman. "Augustine and Neo-platonism in the Understanding on the Doctrine of Original Sin: A Comparative Study." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 2065–83. http://dx.doi.org/10.35974/isc.v7i1.1011.
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Doctrine of Original Sin has been debated for centuries among the Theologians include Augustine. The Understanding of doctrine original sin as a theological term started from the teaching of Augustine around 5century B.C. Augustine‘s understanding regarding of original sin derived from his problem and his question concerning the life of Adam and Eve, and particularly in his youth experiences of adultery. He believed that all men involved in Adam’s fist sin and original sin was transmitted through the parents to their children. Augustine learned Manichaeism, however he did not satisfied and then he went to learned Neo-Platonism and deeply impressed to him both for his Neo-Platonism and Christian life. In Neo-Platonism, Augustine respect and received the Plotinus views. For Neo-Platonism the root of sin is discovered in the very nature of the soul and in relation to the body as self- isolation. Before it enters the body, the soul has a prior existence. When the souls falls and that is how it comes to be in the body. But the point is that the soul has an unruly and evil nature in its irrational parts even before it enters the body, so that it in one sense the cause of evil is present even in the soul preexistence state. Neo-Platonist believed that original sin is transmitted from one to another, Neo-Platonism underscored this notion by suggesting that in addition to such a transmission of evil, human souls would reappear via transmigration, bringing to the new body their earlier errors and judgments of value. Therefore, this study is to analyze and to compare Augustine’s view as a theologian of the original sin with Neo-Platonism concept.
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Etheredge, Francis. "The First Instant of Mary’s Ensoulment." National Catholic Bioethics Quarterly 19, no. 3 (2019): 359–67. http://dx.doi.org/10.5840/ncbq201919326.
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The Fathers of the Second Vatican Council recognized that the doctrine of the Incarnation is specifically concerned with the coming of Christ to free mankind from bondage to both original and personal sin. Original justice and original sin also can be examined through the dogma of the Immaculate Conception. By considering these concepts through the original moment of Mary’s conception, we gain a better understanding of the moment that each person is conceived. Thus a proper understanding of the Immaculate Conception will help us develop a better definition of human conception.
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van de Beek, Abraham. "Evolution, Original Sin, and Death." Journal of Reformed Theology 5, no. 2 (2011): 206–20. http://dx.doi.org/10.1163/156973111x594684.
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AbstractOne of most contested Christian doctrines is about original sin. In this article is argued that on this point modern evolutionary thought and traditional Christianity match very well. They have the same basic structure, with similar problems and similar features. In both cases a first human being with moral awareness and conscience of failure is put forward, aspects that were transferred to the offspring by sexual intercourse. The same is true for the connection of sin, law and death: human beings do not keep to the standards of natural or divine law. As a consequence, human beings do not exist due to their failure to do the right things in their real identity.
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Weiss, Dov. "Cyril of Alexandria’s Critique of “Jewish” Parental Sin." Medieval Encounters 28, no. 3 (September 28, 2022): 221–41. http://dx.doi.org/10.1163/15700674-12340138.
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Abstract Original sin was one of the contentious issues that stood at the heart of the Catholic- Pelagian debate in the early 400’s. In recent years, patristic scholars have sought to uncover Cyril of Alexandria’s (376–444 CE) position on this central Catholic teaching. This essay proposes that scholars have overlooked an important indicator of Cyril’s view on this matter, that is, his multi-paged critique of the theological doctrine of parental sin that appears in his Commentary to the Gospel of John (9:1–3). I will argue that just as the debate over parental sin played an explicit and central role in the Augustinian-Pelagian debates on original sin, so too the debate over parental sin could shed some light on Cyril’s attitude toward original sin.
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Woznicki, Christopher. "Revisiting the Somatic Death Objection to Penal Substitution: Original Sin and the Nature of Consequences." Irish Theological Quarterly 87, no. 1 (December 14, 2021): 50–65. http://dx.doi.org/10.1177/00211400211060647.
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In an essay titled ‘The Logic of Reparative Substitution: Contemporary Restitution Models of Atonement, Divine Justice, and Somatic Death,’ Joshua Farris and S. Mark Hamilton articulate a largely ignored objection to the penal substitutionary atonement theory: the Somatic Death Objection. In this essay I respond to Farris and Hamilton’s Somatic Death Objection by appealing to the doctrine of original sin and the distinction between, what I call, mere consequences and penal consequences. I begin by defining the model in question: Penal Substitutionary Atonement. I then examine the Somatic Death Objection as Farris and Hamilton articulate it. Having done this, I provide two eschatologically based responses to the objection but argue that these responses are found wanting for various reasons. Finally, I turn to the doctrine of original sin and the distinction between mere consequences and penal consequences to argue that the Somatic Death Objection need not undermine penal substitution.
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Lewis, Simon. "A ‘Diversity of Passions and Humours’: Early anti-methodist literature as a disguise for heterodoxy." Literature & History 26, no. 1 (May 2017): 3–23. http://dx.doi.org/10.1177/0306197317695409.
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This article explores the way in which early anti-Methodist literature was utilised as a disguise for heterodoxy. It draws particular attention to Thomas Whiston, an Anglican divine, who published a polemic in 1740, entitled The Important Doctrines of Original Sin, Justification by Faith, and Regeneration. Whiston advertised this tract as an attack on the Methodists and their perceived ally, William Law. However, this paper argues that anti-Methodism was merely a smokescreen which enabled Whiston to profess his loyalty to the established Church, while he advanced various heterodox views. Whiston's controversial opinions included his rejection of the Augustinian doctrine of original sin, along with his subtle show of support for the annihilationist views which his uncle, William Whiston, had recently expressed in The Eternity of Hell Torments (1740). Crucially, such views were repugnant, not only to Methodists, but also to numerous High Churchmen who similarly despised evangelical ‘enthusiasm’.
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Couenhoven, Jesse. "‘Not every wrong is done with pride’." Scottish Journal of Theology 61, no. 1 (February 2008): 32–50. http://dx.doi.org/10.1017/s0036930607003821.
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AbstractThis paper provides a reading of the late Augustine which supports the hypothesis that, while the early Augustine believed that pride is the basic sin, he changes his views during the Pelagian controversies, and advocates instead (contra Pelagius) the thesis that sin, post-fall, does not take on any one form. Augustine makes some key, though rarely discussed, statements about the nature of sin that, particularly when his views are put into perspective within his larger doctrine of sin, indicate that Augustine does not think all sin can be reduced to pride. Indeed, Augustine's controversial views about original sin incline him to believe that, far from being self-aggrandising, sin often takes the form of (and is often a sign and result of) ignorance and weakness. Thus, a careful reading of Augustine's doctrine of sin shows that he has significant commonalities with his feminist critics, precisely at one of the points on which he has been most criticised.
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Chojnacki, Marek. "Dusza ludzka stworzona na obraz i podobieństwo Boga. Refleksja na podstawie Kazań 80, 81 oraz 82 z serii Kazań o Pieśni nad Pieśniami świętego Bernarda z Clairvaux." Studia Teologii Dogmatycznej 7 (2021): 43–60. http://dx.doi.org/10.15290/std.2021.07.04.
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The article presents reflections based mainly on three sermons: 80, 81, 82 from the series Super Cantica by Saint Bernard of Clairvaux, a representative of the so-called monastic theology and the twelfth century Renaissance. The Abbot is intrigued by the problem of sin in the life of the Christian community and the evident tendency to commit sins by baptized faithful, endowed with free will. The soul, created in the image and likeness of God, is subject to the fall of original sin. This issue is addressed in two works: De gratia et libero arbitrio and Sermons 80, 81, and 82 on the Song of Songs. The issues are interpreted differently in these works, although the medieval author pointed out that they were: “different (...), but not opposing”.The main source for the article is the critical edition of the saint’s works: Sancti Bernardi opera omnia, vol. I-VIII, Recensuerunt J. Leclercq, H. Rochais, C.H Talbot, Romae 1957-1977. In the Sermons on the Song of Songs, the thought is expressed that man, after original sin, loses integrity, that is, nobility as simplicity (rectitudo), while greatness (magnitudo) remains. It can be said that the soul retains greatness, that is, among other things, immortality, and its vocation to eternal life with God. The likeness to God is indestructible, but it can be darkened, or covered with a “cloak”. The effect of original sin is a soul that tends to the low and earthly things, but that is constantly looking for something that leads to God. The will becomes the slave of sin. The common thought of the two doctrines is expressed in the greatness of man created in the image of God (or the Word); a greatness that can be in the freedom or ability that man has for God. There is also a similarity (similitudo), which in the first doctrine is destroyed but recover able; in the second doctrine it is darkened by a form of “covering dissimilarity”. Only The Lord, by His grace, leads man on the way back to the Father.
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Houck, Daniel W. "Toward a New Account of the Fall, Informed by Anselm of Canterbury and Thomas Aquinas." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 4 (August 26, 2020): 429–48. http://dx.doi.org/10.1177/1063851220952325.
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This article argues that the doctrine of the Fall into sin is necessary to avoid compromising Scriptural teaching on the universality of sin or the goodness of creation. A new theory of the Fall, indebted to Anselm of Canterbury, Thomas Aquinas, and the author’s monograph Aquinas, Original Sin, and the Challenge of Evolution, is proposed, on which the Fall is comparable to the loss of a gifted inheritance.
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Wheeler, Rachel. "“Friends to Your Souls”: Jonathan Edwards' Indian Pastorate and the Doctrine of Original Sin." Church History 72, no. 4 (December 2003): 736–65. http://dx.doi.org/10.1017/s0009640700097365.
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In the summer of 1756, Jonathan Edwards preached a simple yet extraordinary sermon to his Indian congregation at Stockbridge, Massachusetts where he had served as missionary for five years. He counseled his listeners that God “advises us to be friends to our own souls” by seeking after holiness. Edwards encouraged his Indian congregants to take tender care of their souls, to “forsake wickedness and seek after Holiness” and not to “act the part of Enemies of Enemies [sic] to your soul.“ This sermon could scarcely have been more different from one delivered to a gathering of the town's English children just a month earlier, in which Edwards railed at them that he would “rather go into Sodom and preach to the men of Sodom than preach to you and should have a great deal more hopes of success.” In this same sermon, Edwards demanded, “should I now think it worthy of my while to preach to you … were it not that I knew that God is almighty and he can make the word pierce your hearts tho' it be harder than a rock?”
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Leslie, Andrew M. "Retrieving a Mature Reformed Doctrine of Original Sin: A Conversation with Some Recent Proposals." International Journal of Systematic Theology 22, no. 3 (July 2020): 336–60. http://dx.doi.org/10.1111/ijst.12422.
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Hill, Carol A. "Original Sin with Respect to Science, Origins, Historicity of Genesis, and Traditional Church Views." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 131–44. http://dx.doi.org/10.56315/pscf9-21hill.
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In the matter of origins, the anthropological and DNA evidence shows that Homo sapiens dates from ca. 200,000 YBP (Years Before the Present) in Africa and humans migrated around the world from Africa starting at ca. 60,000 YBP. By ~10,000 YBP humans are known to have practiced agriculture and husbandry in the Near East, with Genesis 4:2 placing Adam and Eve in the Ubaid archeological period (~5000 BC) in southern Mesopotamia. This evidence brings up the seemingly insurmountable problem of how sin could have been biologically transmitted by Adam and Eve to the entire human race as in the Augustinian doctrine of original sin. This paper is the first of three consecutive articles on different aspects of original sin. The first two (Hill and Clouser) are each dependent on the other: Hill’s article describes the science related to origins, historicity, and traditional church views; Clouser’s article theologically supports Hill’s proposals that Adam and Eve were not the first humans, but that they were real people. The third article (Murphy) deals pastorally with the origin of original sin.
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Fokin, Alexey Ruslanovich. "Tertullian and his Contribution to the Formation of the Western Doctrine of the «Original Sin»." Труды кафедры богословия Санкт-Петербургской Духовной Академии, no. 2 (2022): 56–82. http://dx.doi.org/10.47132/2541-9587_2022_2_56.
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Schelkens, Karim, and Enrique Eguiarte. "Cómo hacerse pelagiano en cuatro pasos. Ensay o de interpretación de Rm 5, 12." Augustinus 55, no. 216 (2010): 185–203. http://dx.doi.org/10.5840/augustinus201055216/21727.
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This article deals with the importance of the text of Rm 5, 12 for S. Augustine and his initial development of the doctrine of original sin. It examines the way in which this doctrine, based upon Augustines reading of Paul’s verse, became subject to hotheaded debate in the 16th and 17th centuries, especially for the discussion on the relationship between nature and grace, within the baianist controversy. It deals also about the revived discussions on this very subject in the twentieth century.
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Leclerc, Diane. "“The Melancholy Dames”: Soren Kierkegaard’s Despairing Women and Wesley’s Empowering Cure." Religions 14, no. 2 (January 25, 2023): 144. http://dx.doi.org/10.3390/rel14020144.
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This article will bring together the work of Soren Kierkegaard and John Wesley for the purpose of showing the relevance of their theologies for the empowerment of women. The particular focus will be on the doctrine of original sin. The paper will first address the question of why Augustine’s novel doctrine became the orthodox position and why his construction restricts its applicability to women. It will then move to Soren Kierkegaard’s understanding of anxiety and despair in his treatise, The Sickness Unto Death. In the theology of Soren Kierkegaard, there is room to interpret his understanding of original sin as “gendered”. For him, despair is the counterpart of original sin. It finds two forms: 1. despair is willing to be a self apart from the Power (God) that constitutes the self, and 2. despair is not willing to be a self at all. Feminists have questioned the legitimacy of original sin in its traditional form, and a few have even used Kierkegaard on the way to offering an alternative to pride. One method used here is to explicate this insight further. Another method is to put Kierkegaard and John Wesley in dialogue for the purpose of imagining selfhood for women more hopefully. If “despair” can be imagined as a wounding of the self, Wesley’s therapeutic model—seeing original sin as a disease and sanctification as its cure—has much to offer the conversation on personhood and empowered subjectivity, particularly for women. The primary research question investigated here is how a conversation between feminism, Kierkegaard, and Wesley offers an alternative to Augustine’s “orthodoxy” without rendering the idea of original sin completely untenable and useless for women within Christianity. Even though Wesley’s curative paradigm has been highlighted in more recent years, its particular strength to speak into the lives of those who do not/cannot will to be a self has perhaps yet to be fully mined. It reveals itself in the entire Wesleyan history of affirming women. However, the author believes the potential power of Wesley’s theology can be further unleashed by examining its mechanism’s in countering “female despair”.
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Russell, Jesse. "Geoffrey Hill’s Poetic Incarnational Theology." Religion and the Arts 24, no. 1-2 (April 22, 2020): 110–31. http://dx.doi.org/10.1163/15685292-02401002.
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Abstract Geoffrey Hill’s poems are saturated with the cluttered bleakness of the nihilistic view of the natural world, but in Hill’s own Christian incarnational theology it is precisely this filthy world into which Christ was incarnated in order to redeem humans from Original Sin. Fortified with but also rattled by the Incarnation and the doctrine of Original Sin, in his poems Hill is faced with the profound, agonizing existential choice to embrace Christ or reject Christianity as a farce, and it is this perilous pose that serves as the theological grounding of the oeuvre the man who now, sadly, was the greatest contemporary Christian poet.
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Dobrzeniecki, Marek, and Derek King. "The Theology of Hiddenness: J. L. Schellenberg, Divine Hiddenness, and the Role of Theology." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 105–22. http://dx.doi.org/10.18290/rf21693-7.
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The paper explores Pascal’s idea according to which the teachings of the Church assume the hiddenness of God, and, hence, there is nothing surprising in the fact of the occurrence of nonresistant nonbelief. In order to show it the paper invokes the doctrines of the Incarnation, the Church as the Body of Christ, and the Original Sin. The first one indicates that there could be greater than nonbelief obstacle in forming interpersonal bonds with God, namely the ontological chasm between him and human persons. The assumption of the human nature by the Son of God could be seen as a cure for this problem. The doctrine of the Church shows it as an end in itself, and in order for the Church to have meaning and to exist there has to be nonbelief in the world. Finally, the dogma of the Original Sin shows that there is no category of purely nonresistant nonbelief. The paper also addresses Schellenberg’s “accommodationist strategy” from the perspective of the Christian theology and in the last part it investigates what should be the influence of the fact of the hiddenness on theology’s take on the divine revelation.
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Sheveland, John N. "In Adam's Fall: A Meditation on the Christian Doctrine of Original Sin - By Ian A. McFarland." Religious Studies Review 37, no. 4 (December 2011): 272–73. http://dx.doi.org/10.1111/j.1748-0922.2011.01555_28.x.
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Wilcoxen, Matthew A. "In Adam's Fall: A Meditation on the Christian Doctrine of Original Sin - By Ian A. McFarland." International Journal of Systematic Theology 16, no. 1 (January 2014): 113–15. http://dx.doi.org/10.1111/j.1468-2400.2014.00613.x.
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Spangenberg, IJJ. "Can a major religion change? Reading Genesis 1–3 in the twenty-first century1." Verbum et Ecclesia 28, no. 1 (November 17, 2007): 259–79. http://dx.doi.org/10.4102/ve.v28i1.107.
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Ever since the fourth century Christian theologians read Genesis 1–3 as a historical account about creation and fall. Augustine (354–430), one of the Latin fathers of the Church, introduced the idea of “original sin” on account of his reading of these chapters. According to him God created a perfect world which collapsed because of the sin of Adam and Eve. This idea became a fixed doctrine in the Roman Catholic and Protestant Churches. The doctrine holds that every human being, by the very fact of birth, inherits a “tainted” nature in need of regeneration. Since the paradigm shift in Biblical Studies which occurred towards the end of the nineteenth century, the doctrine has come under severe criticism by Old Testament scholars. In recent years even systematic theologians are questioning the interpretation of Augustine and proclaim: “There is no fall in Scripture.” This issue is discussed in detail and an answer is given to the question whether Christians can accept other readings and whether Christianity can change.
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Zahl, Simeon. "Sin and Bodily Illness in the Psalms." Horizons in Biblical Theology 42, no. 2 (October 5, 2020): 186–207. http://dx.doi.org/10.1163/18712207-12341412.
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Abstract Much recent Christian theology has sought to reconsider the significance of the body in theological reflection. At the same time, a number of areas of suffering traditionally associated with the experience of sin have come to be reinterpreted, for good reasons, as medical disorders without moral valence. The result is that the doctrine of sin has become increasingly dissociated from the body in contemporary theology. This article addresses this dissociation by exploring the difficulty posed to interpreters by the correlation in Psalms 32 and 38 between unforgiven sin and bodily suffering and dysfunction. After showing that this correlation has been a source of significant difficulties for modern interpreters, the essay concludes by examining the potential of an Augustinian reading of these Psalms in terms of the relationship between mortality and original sin.
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Witała, Maciej. "Proposition of a Modern Theological Interpretation of Death as a Consequence of Sin Introduction." Poznańskie Studia Teologiczne, no. 39 (December 16, 2021): 25–47. http://dx.doi.org/10.14746/pst.2021.39.02.
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There is an apparent contradiction between the catholic doctrine of death as a result of the Original Sin and the fact that the biological death is a common and somewhat necessary phenomenon in the world of nature. Analysis of biblical data and interpretation of the Magisterium of the Church’s dogmatic teaching allows us to propose a solution to the problem by stating that the primary consequence of sin is spiritual death, that is, breaking communion with God, and bodily death is only a secondary, consequence result of sin, which means that the experience of bodily death has changed for man after the fall. This proposal is corroborated by opinions of some recognized contemporary theologians.
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Weiss, Sonja. "Cloud and Clothe : Hildegard of Bingen's metaphors of the fall of the human soul." Acta Neophilologica 49, no. 1-2 (December 15, 2016): 5–18. http://dx.doi.org/10.4312/an.49.1-2.5-18.
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The paper examines Hildegard's use of metaphors in her visions of the human fall, and the way she combined the biblical motif of Original Sin with the philosophical question of a soul's embodiment, particularly in her moral play, Ordo virtutum, but also in her medical and visionary writings. The metaphor of the cloud sometimes blends with the metaphor of clothing (as in, "to clothe"), since the corporeal vestment of the soul before the Fall is said to resemble a cloud of light. Both metaphors are present in Hildegard's other works, particularly the image of the cloud, which is frequently used to illustrate cosmological implications of Original Sin. The metaphor of clothing, on the other hand, reveals parallels with certain Christian Gnostic revelations, blended with the Neo-Platonic doctrine of the soul as enslaved to the body.