Hamartiology TABLE OF CONTENTS

Transcription

1 Hamartiology TABLE OF CONTENTS Page 1A. INTRODUCTION A. THE FALL OF MAN A. THE ESENTIAL NATURE OF SIN A. IMPUTED SIN - THE RELATIONSHIPS A. INHERENT OR ORIGINAL SIN - THE SIN NATURE A. INDIVIDUAL OR PERSON SIN A. THE RELATION OF THE UNSAVED TO SIN A. THE RELATION OF THE BELIEVER TO SIN Disciples of Christ Community Church Page 1 Hamartiology

2 1A. Introduction. Dr. Holloman has written: The problem of sin is of such a magnitude that it requires separate and special attention. Apart from a careful biblical study of the doctrine of sin, the nature and destiny of man cannot be properly understood, and the need for divine salvation cannot be truly appreciated. 1 Dr. Evans states: Light and erroneous views of the atonement come from light and erroneous views of sin. If sin is regarded as merely an offence against man, a weakness of human nature, a mere disease, rather than as rebellion, transgression, and enmity against God, and therefore something condemning and punishable, we shall not, of course, see any necessity for the atonement. We must see sin as the Bible depicts it, as something which brings wrath, condemnation, and eternal ruin in its train. We must see it as guilt that needs expiation. We must see sin as God sees it before we can denounce it as God denounces it. 2 2A. THE FALL OF MAN. 3 1B. The Origin of Sin. Determine from the following Scriptures who originated sin. 1 Timothy 2:14 And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression. 1 John 3:8 the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, that He might destroy the works of the devil. John 8:44 "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies." Ephesians 6:12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. It originated with Satan, through Adam. 2B. The Probation of Man. 1C. What is the meaning of the tree of the knowledge of good and evil? 1 Holloman, p. II-1. 2 William Evans, The Great Doctrines of the Bible, (rev. ed., Chicago: Moody, 1949), p All of 2B. is adapted from Dr. Robert Saucy's, Theology II Course Syllabus, Talbot School of Theology/Biola University, La Mirada, CA. Fall, Pp Disciples of Christ Community Church Page 2 Hamartiology

3 Genesis 2:17 "but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die." Genesis 3:22 Then the LORD God said, "Behold, the man has become like one of Us, knowing good and evil; and now, lest he stretch out his hand, and take also from the tree of life, and eat, and live forever" (See also Deuteronomy 1:39; Isaiah 7:15-16; 2 Samuel 14:17; 19:36). There is nothing inherent in the fruit. It is ETHICAL MATURITY. Man knows the difference and can chose. 1D. View #1: It is an experiential knowledge of good and evil. Man possibly was meant to have a cognitive knowledge, but not the experience. It was the way in which man got this knowledge, not that God didn't want him to have it. Man got it the wrong way when he could have gotten it the right way by refusing the fruit. 2D. View #2: The origin of determining good and evil. Man has established himself as the origin of determination of good and evil. Man determines what is good and evil. When he ate the fruit, he established himself as an authority on what is good and evil. Before, only God determined that, and man just obeyed. But now man is the judge and he doesn't pay any attention to God. 2C. What was the purpose of the test of probation? James 1:12 Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life, which the Lord has promised to those who love Him. 1 Peter 1:6-7 (6) In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, (7) that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ. Hebrew 12:11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. To test man's obedience and to produce in him a holy character. 3B. The Temptation of Man. 1C. Who or what was the serpent? Why was the serpent used? Genesis 3:1 Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, "Indeed, has God said, 'You shall not eat from any tree of the garden'?" Genesis 3:14 And the LORD God said to the serpent, "Because you have done this, Cursed are you more than all cattle, Disciples of Christ Community Church Page 3 Hamartiology

4 And more than every beast of the field; On your belly shall you go, And dust shall you eat All the days of your life; Revelation 12:9 And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. A real serpent indwelt by Satan. It was a natural being in the garden, not a spiritual being they were unused to. 2C. Why did the serpent approach Eve rather than Adam? Maybe to attack God's order. He tried to attack contrary to God's order. God had set up an order and Satan tried to contradict it. 3C. The temptation. From a study of the account, state the steps used in the temptation process. Are these the same steps involved in all temptations? 3B. The Fall. Genesis 3:1-7 (Please look it up). 1 John 2:16 For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 1D. Doubt at to the goodness of God. Vs. 1 It implies God is holding something back. Delaying with temptation implies a desire for the object. 2D. Denial of the Word of God. Vs. 4. 3D. The appeal of the temptation to us. Vs. 6 The positive advantages. 1C. What is the nature of the sin involved? Assuming Godhood for yourself. Rebelling against God, setting yourself up as God. 2C. What was the responsibility of the man and woman? Who was most responsible? 2 Corinthians 11:3 But I am afraid, lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ. 1 Timothy 2:14 And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression. The woman was deceived she did not believe she was doing bad, she was totally blinded, a loss of perspective. Adam was not deceived. He chose with greater knowledge against God. Disciples of Christ Community Church Page 4 Hamartiology

5 3C. How do you explain the real nature of the fall of man? How could a "good" being fall? James 1:13-15 (13) Let no one say when he is tempted, I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. (14) But each one is tempted when he is carried away and enticed by his own lust. (15) Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. 1D. Incorrect explanations: 1F. Sin is due to God's providence. 2F. Sin is due to the withdrawal of God's grace from man. Man was helpless. (Note: God withdrew from man after man sinned). 3F. Sin is due to man's finiteness. (Note: This absolves man from any blame). 2D. Correct explanation: Sin originated from a free act of man against the will of God. There was nothing behind it. Nothing which caused man to do it. If something did move Adam, then Adam is free it wasn't his fault. The uncontrolled desires (James 1:13-15) carried Adam away. Sin is fundamentally irrational and unexplainable. (See Phil. 1:23; 1 Thess. 2:17; Gen. 3:6). 4B. The Effects of the Fall. 1C. What was the fundamental effect of the fall? Genesis 2:17 but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die." Genesis 3:7 Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings. Genesis 3:12 And the man said, "The woman whom Thou gavest to be with me, she gave me from the tree, and I ate." Romans 5:12 Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned 1D. He is cut off from God. 2D. Physical death. 3D. Guilt and shame feelings. 4D. Adam was totally other conscious, and therefore not self-conscious. But alienation from God meant alienation from others. 2C. What was the effect of the fall upon the serpent? Genesis 3:14 And the LORD God said to the serpent, "Because you have done this, Cursed are you more than all cattle, And more than every beast of the field; On your belly shall you go, Disciples of Christ Community Church Page 5 Hamartiology

6 And dust shall you eat All the days of your life; Psalm 72:9 Let the nomads of the desert bow before him; And his enemies lick the dust. Micah 7:17 "They will lick the dust like a serpent, Like reptiles of the earth. They will come trembling out of their fortresses; To the LORD our God they will come in dread, And they will be afraid before Thee". He was cursed and humbled. Eat dust=humbling. It's a symbol to man. 3C. What was the effect of the fall upon Satan? Genesis 3:15 "And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel." 1D. The enmity between the seed of the woman and Satan, and between the woman and Satan. Satan is against all men. Because some men go over to his side, they become enemies also of true humanity. 2D. The crushing of the head of Satan by man. Christ is that instrument. (Kittel has a good article on the Serpent). 4C. What was the effect of the fall upon the woman? Genesis 3:16 To the woman He said, "I will greatly multiply Your pain in childbirth, In pain you shall bring forth children; Yet your desire shall be for your husband, And he shall rule over you." 1D. Multiple suffering, and in particular during childbirth. Pain=toiling same word. 2D. A natural attraction for her husband even in light of the pain of childbirth. 3D. He shall rule over you. This is something on top of the natural order, because man is before woman due to creation. This is more a feeling of friction due to sin. Man will rule imperfectly, woman will chafe under it and want to get out from under man, even though she shouldn't be totally autonomous. Salvation over turns this, not the natural order as that is based on creation. 5C. What was the effect of the fall upon the man? Disciples of Christ Community Church Page 6 Hamartiology

7 Genesis 3:17-19 (17) Then to Adam He said, "Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, 'You shall not eat from it'; Cursed is the ground because of you; In toil you shall eat of it All the days of your life. (18) "Both thorns and thistles it shall grow for you; And you shall eat the plants of the field; (19) By the sweat of your face You shall eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return." 1D. The cursing of nature. 2D. Hard Labor for his living. (The two go together). 6C. Why do you think God judged the man and woman in the areas that He did? 1D. These judgments touch the fundamental roles and duties of men and women. 2D. Man=the breadwinner. Woman=the nurturer of children. 3A. THE ESSENTIAL NATURE OF SIN. 1B. Its Designations. 4 1C. Old Testament. 1D. Basic word=hata the verb form means to "sin, miss the goal or path of right and duty" (BDB, p. 306). 2D. Awon the noun form means "iniquity" (BDB, p. 730) or "a depraved action, a crime, a sin" (Gesenius Heb. and Chaldee Lexicon, p. 614). This word is used of: 1F. Genesis 4:13 Cain's murder of Abel. 2F. Genesis 44:16 The betrayal of Joseph by his brothers. 3F. Job 31:11 Adultery. 3D. Pasa the verb form means to "rebel, transgress" (BDB, p. 833). 4D. Resa "Wickedness" (BDB, p. 957). 5D. Ma'al "Unfaithful, treacherous act" (BDB, p. 591). 6D. Summary: 4 All of 1C. is adapted from Holloman, pp. II-5 II-6, and Saucy, pp Disciples of Christ Community Church Page 7 Hamartiology

8 1E. Sin in the Old Testament has the basic meaning of missing or transgressing an implied absolute standard of God. It results in a serious rupture of the relationship between God and man. 2E. There is a blending of the wrongdoing and the temporal suffering more than in the New Testament. 2C. New Testament. 1D. Basic word=hamartia "sin," 5 or "every departure from the way of righteousness, both human and divine." 6 Trench defines both hamartia and hamartema as "the missing of a mark or aim." 7 Hamartema adds special emphasis to "the result of the sin." 8 2D. Parabasis "overstepping, transgression." 9 It conveys the fundamental idea of "the overpassing or transgressing of a line." 10 3D. Parakoe "unwillingness to hear, disobedience." 11 Likewise, Trench gives the meaning as "disobedience to a voice." 12 4D. Paraptoma "false step, transgression, sin." 13 It also includes the idea of "falling where one should have stood upright." 14 The predominance of the plural form in biblical literature (e.g., Matthew 6:14-15) may indicate the frequency and multiplicity of this type of sin which is committed against both God and man. 5D. Agnoema "sin committed in ignorance." 15 E.g., Hebrews 9:7. It seems to imply "ignorance of what one ought to have known." 16 6D. Anomia, paranomia "lawlessness." 17 E.g., I John 3:4. 7D. Adikia "Wrongdoing" or "unrighteousness, wickedness, injustice." 18 8D. Summary: 1E. The idea again of negating a positive standard. 5 William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (4th ed., rev., Chicago: Univ. of Chicago Press, 1957), p Arndt and Gingrich, p Richard Chenevix Trench, Synonyms of the New Testament, (9th ed., Grand Rapids: Eerdmans, 1958), pp Arndt and Gingrich, p Arndt and Gingrich, p Trench, p Arndt and Gingrich, p Trench, p.? 13 Arndt and Gingrich, p Trench, p Arndt and Gingrich, p Trench, p Arndt and Gingrich, p Arndt and Gingrich, p. 17. Disciples of Christ Community Church Page 8 Hamartiology

9 2B. Its Derivation. 2E. More of an idea of active rebellion than in the Old Testament. 3E. More of the idea of sin's relationship to God. In the New Testament sin is pictured more one the vertical level while in the Old Testament much of the concern is with the effects of sin on the horizontal, i.e. the labor and weariness of sin is not dwelt upon in the New Testament. 1C. Dr. Holloman writes: The question of where evil came from and why a good God would permit evil has puzzled common people as well as philosophers and theologians. It is impossible to give an entirely satisfactory answer to the second question, since the final and complete answer is presently hidden in the inscrutable counsels of God. However, certain principles can be drawn from Scripture to help better understand the origin and presence of evil, especially as it is seen from God's viewpoint. 19 2C. Sin did not originate from God. 20 1D. By His very nature God cannot sin or be tempted by sin Deut. 32:4; Job 34:10; Ps. 92:15; Isaiah 6:3; 1 John 1:5; and cf. esp., James 1:13. 2D. God has a holy hatred toward sin Deut. 25:16; Ps. 5:4; Ps. 11:5; Zech. 8:17; Luke 16:15. 3D. Yet, God must have sovereignly permitted sin since sin exists. 1F. Nothing can come into existence apart from the operation of God's will according to Ephesians 1:11. 2F. Genesis 1:31 and the doctrine of God's inviolable holiness precludes the idea that sin was inherent in the very nature of things as God created them. 4D. God's eternal plan to provide a Savior shows that God planned to allow sin to enter the human race 1 Peter 1: C. Sin entered the universe through Lucifer's revolt against God Isaiah 14:12-14; Ezek. 28:12-15; John 8:44; 1 John 3:8. (For further details on this point, see the material on Satanology in Dr. Holloman's Theology 1 syllabus). 4C. Sin entered the human race, or specifically the earthly sphere, through the original sin of Adam and Eve Gen. 3:1-7; Rom. 5: B. Its Definition. 19 Holloman, p. II The passage in Isaiah 45:7, "I [i.e., the Lord]... create evil," is not to be construed as teaching that God is the author of moral evil (cf. also Jer. 4:6; Amos 3:6). The Hebrew word translated "evil" is ra and is used in a non-ethical sense in this case. Consequently, a preferable translation of ra in this context would be "calamity" or "distress." See BDB, p Evil is used in Scripture both in a moral sense and in a physical sense. Sin is moral or ethical evil. Disciples of Christ Community Church Page 9 Hamartiology

10 1C. False Theories. 1D. Sin is an Illusion. 1E. Sin is not real but exists only in the individual's mind. 2E. Riddance of sin can be achieved by thinking positive thoughts. 3E. This viewpoint clearly reflects the philosophy known as subjective idealism which denies any reality outside of the individual's mind. 4E. The cult, Christian Science, follows this theory and rejects the objective reality of sickness, suffering and sin. 2D. Sin is only the limitation and imperfection involved in man's finiteness. 1E. It is sometimes implied by this view that when evolution has had time to help us progress further, sin will disappear. 2E. In contrast, the Scriptures teach that sin progressively becomes worse in the individual person and in corporate humanity. (See Rom. 1:18-32; 2 Thess. 2:5-12; 2 Tim. 3:13; Rev. 6-19). 3D. Sin is that eternal principle existing in a dualistic relationship with God, but outside and independent of Him. This view also tends to deny the omnipotence and/or the infinite goodness of God. 1E. This theory views sin as real, eternal and normal to the universe. 2E. The Bible treats sin as real, temporary and abnormal to God's creation. 3E. Sin does not have an eternal past, and it will be finally and completely judged by God Ezekiel 28:15. 4D. Sin is lack of God-consciousness caused by man's sensuous nature. 1E. This was the view of Schleiermacher. 2E. It erroneously makes God the author of sin. 3E. It incorrectly teaches that sin resides in only the physical sensuous nature. 5D. Sin is lack of trust in God and opposition to His kingdom through ignorance. (This is Albert Ritschl's view). 1E. Sin may also involve transgression of God's law 1 John 3:4. 2E. Knowledge in itself does not guarantee victory over sin. 3E. Knowledge may only enable persons to practice sin in more sophisticated ways. 6D. Sin is the opposition of the lower brute impulses or desires of human nature to a gradually developing moral consciousness. This is a doctrine of sin (Pelagian view of sin) grafted into the theory of evolution. (F. R. Tennant's view). 7D. Sin is revolt or rebellion against God. (Neo-orthodox view). This theory is right as far as it goes, but: Disciples of Christ Community Church Page 10 Hamartiology

11 1E. Neo-orthodox theologians deny imputed sin and original sin. 2E. Man's revolt or rebellion is incorrectly connected only to actual evil choices of man. All of these theories fail to see sin and man the sinner as God really sees them. 2C. Scriptural Teaching. 1D. Comprehensive definition of sin: "Any lack of conformity to the character of God." 1 John 3:4 correlates with the preceding definition since the divine law is a revelation of God's character. Romans 3:23 God's glory is the radiant shining forth of God's perfect character. 2D. Sin includes both transgressions (or commissions) and omissions. 1E. Sins of commission involve the transgression of that which is divinely prohibited (1 John 3:4). 2E. Sins of omission involve the failure to fulfill that which is good or right (James 4:17). 3E. Romans 3:23 includes both sins of commission ("all sinned") and also sins of omission ("are falling short of the glory of God," i.e., continually failing to measure up to God's standard of perfection). 3D. Sin always involves selfishness. 1E. 2 Timothy 3:2 "lovers of their own selves" instead of lovers of God. 2E. 2 Cor. 5:14-15, (cf. Luke 9:23) loving and living for self instead of for God. 3E. Pride works in conjunction with selfishness to promote and manifest self (cf. 1 Tim. 3:6). 4D. Sin always involves unbelief. 1E. Romans 1:17 Man's failure to refrain from what God prohibits and to perform what God commands comes from unbelief. 2E. John 16:9 It is sin for the unsaved not to trust Christ for salvation. 3E. Romans 14:23, cf. Gal. 2:20; Heb. 11:6 It is sin for the saved not to live by faith in Christ. 5D. Sin pervades the human heart. 1E. Jer. 17:9; Mt. 12:34-35; Mk. 7:21-23, cf. Prov. 4:23. 2E. From this center, its influence spreads to the intellect, will, affections and also to the body. 6D. Sin may be committed in thought or attitude apart from overt acts. 1E. Mt. 5:22, 28; Rom. 7:7; Acts 20:33. Scripture Covert or Internal Overt or External Mt. 5:22 Anger Murder Mt. 5:28 Lust Adultery Disciples of Christ Community Church Page 11 Hamartiology

12 Rom. 7:7 Covetousness Theft Acts 20:33 Jealousy Betrayal 4A. IMPUTED SIN THE RELATION OF ADAM'S SIN TO THE HUMAN RACE. 21 "Impute" means to reckon or put to the account of another the language of an accountant. 1B. The Fact of a Relationship. What do the following verses teach concerning whether or not we are imputed Adam's original sin? Romans 5:12-19 (12) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned (13) for until the Law sin was in the world; but sin is not imputed when there is no law. (14) Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come. (15) But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. (16) And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. (17) For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. (18) So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. (19) For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. 1 Cor. 15:22 For as in Adam all die, so also in Christ all shall be made alive. 2B. Theories Concerning the Imputation of Adam's Sin. 1C. Theories Denying Imputed Sin. These explanations all understand the statement in Romans 5:12 "because all sinned" as referring to personal sin or depravity and not an immediate involvement with Adam's act of sin. 1D. The Pelagian Theory. 1E. The Theory. 1F. Pelagius' "proposition is: God has commanded man to do that which is good; hence the latter must have the ability to do it." 22 2F. There is no connection between Adam's sins and the sin of his descendants. Adam left only a bad example. (That he did!) Man is not born in a sinful state, but in a state of moral neutrality with absolute freedom to choose good or evil. 21 All of 4B. is adapted from Saucy, pp and Holloman, pp. II-7 II Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1959), pp Disciples of Christ Community Church Page 12 Hamartiology

13 3F. Romans 5:12 means "all incurred eternal death by sinning after Adam's example." Romans 5:12 (12) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned 4F. Only individual sins are imputed. Man becomes a sinner only when he commits personal acts of sin. 5F. The natural man can do works pleasing to God and by obedience to the law can gain salvation. 2E. The Objections. 1F. This is not historically true. Infants die even though they do not sin like Adam. 2F. Death reigned over those that did not sin like Adam. "The likeness of the offense of Adam" refers to Adam's transgression of a positive law. Romans 5:13-14 (13) for until the Law sin was in the world; but sin is not imputed when there is no law. (14) Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come. 3F. There is repeated emphasis in the Scriptures of universal judgment and condemnation from Adam's one act of sin. Romans 5:15-19 (15) But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. (16) And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. (17) For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. (18) So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. (19) For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. 4F. The analogy of the passage between Adam and Christ the one and the many. 5F. It contradicts all of the Scriptural teaching on original sin. (See Psalm 51:5; I Corinthians 2:14; Romans 3:20; 8:8). Psalm 51:5 Behold, I was brought forth in iniquity, And in sin my mother conceived me. Disciples of Christ Community Church Page 13 Hamartiology

14 2D. The Semi-Pelagian and Early Arminian Theory. 1E. The Theory. 1F. The race inherits a corrupt nature from Adam, but this does not involve guilt. Man is guilty before God only because of personal acts of sin. (Note: Wesleyan Arminians do admit that man has inborn corruption which involves guilt). 2F. The corrupt nature is only imputed to the individual when he voluntarily appropriates his inborn tendency and ratifies it with a personal act of sin. 3F. Man cannot gain righteousness without divine aid. Therefore, God has bestowed upon each individual a special influence (John 1:9) of the Holy Spirit which is sufficient to counteract the effect of the inherited depravity and give men the ability to cooperate with grace and gain salvation. John 1:9 There was the true light which, coming into the world, enlightens every man. 2E. The Objections. 1F. It denies the repeated Scriptural claim that only one sin is the cause of the death of all mankind (Romans 5:15-19). 2F. It denies the teaching of Romans 5:14 that some died not having committed individual conscious transgressions of the law after the likeness of Adam. 3F. Depravity involves guilt. 4F. See Psalm 51:5; Jeremiah 17:9; Romans 5:12; 1 John 1:10; Ephesians 2:1, D. The Theory of Mediate Imputation. (Calvin, Roman Catholic). 1E. The Theory. 1F. There is not a direct imputation of Adam's sin to each of his descendants. There is only the transmission of the sin nature by heredity. Man is born inherently corrupt because he has descended physically from Adam by natural propogation. Mediate Imputation: Sin imputed through the parents. Adam Descendant Descendant Descendant You Immediate Imputation: Immediately related to Adam, therefore guilty. Adam Descendant Descendant Descendant You \ / / / / 2F. Romans 5:12 is interpreted to mean that "we have all inherited a sin nature (original sin)" from Adam and are therefore considered guilty. Man is not born corrupt because he sinned in Adam in any way, but man is considered guilty because of the inherent corruption which is shared with Adam. Disciples of Christ Community Church Page 14 Hamartiology

15 Romans 5:12 (12) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned 2E. The Objections. 1F. It does not do justice to the language of Romans 5:12 "sinned" is in the aorist. 2F. It does not account for the repeated reference to the "one" sin in Romans 5: "Hereditary depravity cannot be called one trespass." 3F. It does not do justice to the parallelism with Christ and the man. Christ's righteousness is directly imputed and not transmitted by inheritance. 4F. If Adam's guilt is not imputed to man, then there is no just cause for man to receive a sin principle. Rather, man is guilty before God because of his personal/corporate involvement in Adam's sin. 2C. Theories Proposing a Direct Immediate Imputation. 1D. The Realistic Theory. 1E. The Theory. 1F. Adam and his posterity existed together, and sinned together as a unity. The essence of the whole human race was in Adam and thus Adam's will was the will of corporate humanity. 2F. The "all sinned" of Romans 5:12 means that all participated in Adam's sin by virtue of their real union with Adam. The sin is therefore directly imputed to each person. Romans 5:12 (12) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned 2E. The Support. 1F. The natural headship revealed in Scripture: All men were seminally, genetically and substantively present in Adam as Levi was present in Abraham's loins. Hebrews 7:9-10 (9) And, so to speak, through Abraham even Levi, who received tithes, paid tithes, (10) for he was still in the loins of his father when Melchizedek met him. 2F. Therefore, all men were racially and substantively involved in Adam's sin (Romans 5:12). As a result, God imputes Adam's sin to all men. 3F. It gives the most natural interpretation of "for all sinned" (Romans 5:12). There is no indication that "all" are only reckoned sinners because of Adam's sin. 4F. It best protects the justice of God. We are judged for our participation in the first sin. Disciples of Christ Community Church Page 15 Hamartiology

16 5F. It best accords with the conclusion that evil tendencies are inherited. God does not have to create an evil soul. 3E. The Objections. 1F. There can be no sin prior to consciousness. Reply: The larger part of man's evil states/dispositions are unconscious (cf. Leviticus 5:17; Psalm 19:12). The first sin of any man is probably committed in infancy when there is little self-consciousness. Leviticus 5:17 "Now is a person sins and does any of the things which the LORD has commanded not to be done, thought he was unaware, still he is guilty, and shall bear his punishment." Psalm 19:12 Who can discern his errors? Acquit me of hidden faults. 2F. There can be no responsibility for a sinful nature which we did not personally originate. Reply: Both Scripture and conscience testify to the fact that we are responsible for what we are as well as what we do (cf. 1 John 1:8). The sinful nature is not something external to us, but is in reality us. 3F. If we are responsible for Adam's first sin, we must also be responsible for all of the other sins of Adam and the ancestors following him. Reply: There is a difference between the human nature as a unity and individuals in which this nature is individualized. Considered as individuals Adam and Eve were not the entire human race, but they contained it. Thus there is a difference between the sin of the human race and personal sin. The race is imputed only the probationary sin which could determine the entire human nature. The other sins of Adam were his personal sins. The apostasy of the human race could occur but once. 4F. It does not follow the parallelism of Romans 5: We did not personally participate in the righteous act of Christ, therefore we did not personally participate in the sin of Adam. Both are representatives. Reply: Two possible answers 1G. The imputation of sin and righteousness are not precisely parallel. The righteousness can be imputed graciously without our personal act. But sin could hardly be imputed without our personal involvement. Shedd writes: "But holiness and sin are absolute and irreconcilable contraries; so that some things that are true of the former are untrue of the latter. God may be the author of holiness, but not of sin. He can "give" that is gratuitously and undeservedly impute, righteousness, but not unrighteousness. He can Disciples of Christ Community Church Page 16 Hamartiology

17 pronounce a man innocent when he is guilty, because Christ has obeyed for him; but he cannot pronounce a man guilty when he is innocent, because Adam disobeyed for him." 23 2G. Both imputations are based upon union with the heads. According to Rom. 5:19, "This being 'constituted righteous" presupposes the fact of a union between ho eis and hoi polloi, i.e., between Christ and believers, just as the being 'constituted sinners' presupposed the fact of a union between ho eis and hoi polloi, i.e., between all men and Adam." 24 2D. The Representative Theory. 1E. The Theory. 1F. Adam is both the natural head and the federal head (by virtue of the covenant of works) of the race. 2F. Imputation of sin is the direct result of the federal headship. God imputes sin to man because Adam, man's kinsman and representative head, sinned. 3F. As a result of the imputation of Adam's sin, each man receives a sin principle. 4F. Romans 5:12 is interpreted as "we all sinned in the person of our representative." Romans 5:12 (12) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned 2E. The Support. 1F. The position of Adam as representative head of the race. 1G. Adam's name is generic meaning man. 2G. Adam's posterity are equally involved in the judicial sentence which was immediately pronounced pain in childbirth, curse of the ground, hard labor, physical death. 3G. All his posterity have equal interest in the promise of the seed of the woman which was made to him. 2F. The representative principle in Scripture. 1G. The general teaching of the father's actions affecting the family. Exodus 20:5 "You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me," 23 Shedd, Dogmatic Theology, II, p Strong, Systematic Theology, p Disciples of Christ Community Church Page 17 Hamartiology

18 Jeremiah 32:18 who showest lovingkindness to thousands, but repayest the iniquity of fathers into the bosom of their children after them, O great and mighty God. The LORD of hosts is His name. 2G. The sin of Achan in Joshua 7. Because he sinned, he and his family were stoned and his property burned. 3G. A blessing was also by representation. 1 Kings 11:11-12 (11) So the LORD said to Solomon, "Because you have done this, and you have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant. (12) Nevertheless, I will not do it in your days for the sake of your father David, but I will tear it out of the hand of your son." 1 Kings 15:1, 3-4 (1) Now in the eighteenth year of King Jeroboam, the son of Nebat, Abijam became king over Judah. (3) And he [Abijam] walked in all the sins of his father [Nebat] which he had committed before him; and his heart was not wholly devoted to the LORD his God, like the heart of his father David. (4) But for David's sake the LORD his God gave him a lamp in Jerusalem, to raise up his son after him and to establish Jerusalem. 3F. The parallelism of Romans 5: G. Adam's actual sin imputed to us not inherent in us. Christ's actual righteousness imputed to us not inherent in us. 2G. The sin of Adam was not our personal sin but became the ground of condemnation. The righteousness of Christ is not our personal righteousness but becomes the ground of our justification. 3E. The Objections. 1F. It contradicts Scripture. 1G. The Scriptures say that the offense of Adam constituted the race sinners, not that God only regarded them as sinners. Romans 5:19 (19) For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. 2G. Death is said to have passed upon all men not because they were regarded as sinners, but because they all sinned. Romans 5:12 (12) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned Disciples of Christ Community Church Page 18 Hamartiology

19 3G. There is no evidence of a covenant which made Adam the representative of the whole race. Reply: The representative nature of Adam is demanded by the language of the passage: 1H. The continual reference of the "one" to the "many." 2H. The dissimilarity between the sin of Adam and his posterity. 3H. The parallelism between Adam and Christ. 2F. It impugns the justice of God to reckon all of mankind sinners on the basis of another man's sin. Reply: 1G. It is only with Adam that mankind could be tested from a "neutral" position. 2G. It is no more unjust than the Realist is position which views all as sinning before personal consciousness. 3G. Although there is no final answer to this objection, it accounts for the fact that all are born sinful as children of wrath. 3B. Imputation of Sin and the Salvation of Infants. 1C. Infants are born into a state of sin. (Cf. the section on Original Sin). 2C. The state of infants who die before the age of accountability. 1D. The statement of David. 2 Samuel 12:23 "But now he [David's infant son] has died; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me." 2D. Infants do not commit personal acts of sin. Deuteronomy 1:39 'Moreover, your little ones who you said would become a prey, and your son, who this day have no knowledge of good or evil, shall enter there, and I will give it to them, and they shall possess it.' Isaiah 7:16 "For before the boy will know enough to refuse evil and choose good, the land whose two kings you dread will be forsaken." Romans 9:10-11 (10) And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; (11) for though the twins were not yet born, and had not done anything good or bad, in order that God's purpose according to His choice might stand, not because of works, but because of Him who calls," Disciples of Christ Community Church Page 19 Hamartiology

20 Jonah 4:11 "And should I not have compassion on Nineveh, the great city in which there are more than 120,000 persons who do not know the difference between their right and left hand, as well as many animals?" 3D. The basis of the judgment of the lost is always personal conduct evil works. No one is thrown into hell because they did not believe in Christ, but always because of their acts. This is because man's rejection and disobedience of God and of Christ, always surfaces in sinful acts. The sinful nature always reveals itself in sinful acts, and it is the sinful acts which are the basis on which each person is judged. Romans 2:5-6 (5) But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, (6) who WILL RENDER TO EVERY MAN ACCORDING TO HIS DEEDS: Revelation 20:12-13 (12) And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. (13) And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. 3C. Conclusion All of the human race participated in sin. Yet no human soul is eternally condemned solely for this sin of nature. Therefore, it would appear that all who have not consciously and willfully transgressed are made partakers of Christ's salvation by grace. 5A. INHERENT OR ORIGINAL SIN THE SIN NATURE. 25 1B. Definition: 1C. Inherent sin or the sin nature is the internal principle of sin which is inherited from Adam by all men and is retained during the earthly life. (See Psalm 51:5; Matthew 7:11; Romans 7:18; I John 1:8). 2C. "The sinful state of condition in which men are born..." 26 3C. Inherent sin may also be designated as original sin or the sin principle. 2B. The Theological Term Original Sin. 1C. This term is sometimes used for Adam's sin and sometimes just for the imputation of Adam's guilt and depraved nature, (cf. Buswell, I, p. 285). It is most generally used for the sinful state of sinful man, (cf. Hodge, II, p. 227). 2C. It is called original because: 1D. It is derived from the original root of the human race Adam. 25 The majority of 5B. is taken directly from Saucy, pp , with some additions from Holloman, pp. II-10 II Berkhof, Systematic Theology, p Disciples of Christ Community Church Page 20 Hamartiology

21 2D. It is present in the life of every individual from the time of birth. 3D. It is the inward root of all the actual sins that defile the life of man. 3B. The Universality of Original Sin. 1C. Are all men born sinful? YES: NO:. Genesis 8:21 And the LORD smelled the soothing aroma; and the LORD said to Himself, "I will never again curse the ground on account of man, for the intent of man's heart is evil from his youth; and I will never again destroy every living things, as I have done. Job 14:4 "Who can make the clean out of the unclean? No one!" Psalm 51:5 Behold, I was brought forth in iniquity, And in sin my mother conceived me. Psalm 58:3 The wicked are estranged from the womb; These who speak lies go astray from birth. Proverbs 22:15 Foolishness is bound up in the heart of a child; The rod of discipline will remove it far from him. John 3:6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 2C. Are all men sinful by nature? YES: NO:. Jeremiah 13:23 "Can the Ethiopian change his skin Or the leopard his spots? Then you also can do good Who are accustomed to do evil. Ephesians 2:2-3 (2) in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. (3) Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 3C. Does sin underlie man's consciousness? YES: NO:. Psalm 19:12 Who can discern his errors? Acquit me of hidden faults. Jeremiah 17:9 "The heart is more deceitful than all else And is desperately sick; Who can understand it." 4C. Do all men suffer the penalty of sin and death? YES: NO:. Even those who have never sinned by personal and conscious choice? YES: NO:. Disciples of Christ Community Church Page 21 Hamartiology

22 Romans 5:12-14 (12) Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned (13) for until the Law sin was in the world; but sin is not imputed when there is no law. (14) Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come. 5C. Is the fact that all men commit acts of sin evidence of original sin? Why? 4B. The Nature of Original Sin. 1C. Original sin involves two aspects: 1D. Guilt related to God's justice. 2D. Corruption related to God's holiness. 2C. What aspects of man's nature are said to be corrupted by sin according to the following verses? Romans 1:12 Hebrews 9:14 - conscience Ephesians 4:17, 18 - vain mind, darkened understanding, blinded heart Jeremiah 17:9 - desperately sick heart Titus 1:15 - both minds and consciences are defiled; Mark 7: an evil heart Genesis 6:5 - imaginations of their heart are only evil; Romans 8:7 - the mind is set on the flesh, hostile to God 1 Timothy 4:2 - heard consciences seared with hot iron; Jeremiah 13:23 - accustomed to do evil John 5:40 - unwilling Is all of man affected? YES: NO:. 3C. The Original Guilt. 1D. Definition The desert of punishment, or obligation to render satisfaction to God's justice because of sin. 2D. The proof of original guilt. 1E. All sin involves guilt. 2E. All men are under the penalty of original sin, thus implying that they are guilty. (Romans 5:12-14, cf. 5:19 sin reigned unto death). This is the principle of sin. 3E. This cause of acts of sin must be as guilty as the acts themselves. Disciples of Christ Community Church Page 22 Hamartiology

23 4C. Total Depravity. 1D. Negatively What it does not mean. 1E. That every man is as thoroughly depraved as he can possibly become. Genesis 15:16 "Then in the fourth generation they shall return here, for the iniquity of the Amorite is not yet complete." 2 Timothy 3:13 But evil men and imposters will proceed from bad to worse, deceiving and being deceived. 2E. That the sinner has no innate knowledge of the will of God or a conscience that discriminates between good and evil. Romans 2:15 in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, 3E. That sinful man is incapable of good acts toward men. Mark 10:21 And looking at him, Jesus felt a love for him, and said to him, "One thing you lack: go and sell all you possess, and give to the poor, and you shall have treasure in heaven; and come, follow Me." Matthew 7:11 "If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him!" Matthew 5:46-47 (46) "For if you love those who love you, what reward have you? Do not even the tax-gatherers do the same? (47) And if you greet your brothers only, what do you do more than others? Do not even the Gentiles do the same?" 4E. That every unregenerate man will indulge in every form of sin. 2D. Positively What it does mean. 1E. That inherent corruption extends to the whole of man's natural nature. (Cf. the above on corruption). 2E. That there is no spiritual good in relation to God in the sinner at all. Romans 7:18 For I know that nothing good dwells in me, that is, in my flesh; for the wishing is present in me, but the doing of the good is not. 3E. Total inability to correct his corrupt nature. Jeremiah 13:23 "Can the Ethiopian change his skin Or the leopard his spots? Disciples of Christ Community Church Page 23 Hamartiology

24 Then you also can do good Who are accustomed to do evil. Romans 7:24 Wretched man that I am! Who will set me free from the body of this death? 5C. Total Depravity and Freedom of the Will. 1D. The Nature of Man's Freedom of Will. 1E. The sense in which man is free. 1F. Man is free to choose as he pleases, but this is always in accord with his prevailing disposition and tendency of his soul. 2F. Man is never made to will what he doesn't desire to will in the light of circumstances. He is never forced by anything outside of himself. 2E. The sense in which man's will is not free Man is in bondage to a corrupt prevailing disposition or permanent principle. Man was unconfirmed in creation and thus had the power to choose evil or good. But in the choice of evil, man's disposition was thus confirmed in evil. Man's regenerate state in eternity will be confirmed holiness and thus man will not be able to will to sin we won't want to! 2D. The theory that man has "self-determining power of will." 1E. The theory stated The will is completely indifferent either to good or evil and that each act is freely made both in respect to outward circumstances and inward desires. 2E. Objections. 1F. Denial of the moral character of volitions If the will is self-determined and not the expression of the character of the man, then there is no moral quality to the will. For example, if you will to kill, the morality of th act depends upon the motive involved. If from a good character in obedience to God, then the act is good, but if from a motive stirred by jealous or other evil motives, then the act is bad. If the will can just will freely without it being an expression of the man, then the man is not responsible for it and there is no moral character. 2F. Denial of the rationality of volition "A rational act is not merely an act performed by a rational being, but one performed for a reason, whether good or bad. An act performed without a reason, without intention or object, for which no reason can be assigned beyond the mere power of acting is as irrational as the actions of a brute or of an idiot. If the will therefore ever acts independently of the understanding and of the feelings, its volitions are not the acts of a rational being any further than they would be if reason were entirely dethroned." Hodge, II, p Disciples of Christ Community Church Page 24 Hamartiology