Individualism is rampant in our culture, but thinking of ourselves as individuals makes it particularly difficult for us to grasp the Bible’s teaching on our relationship with Adam, or what has become known over the years as ‘original sin’. Nevertheless, as we focus on the different ways that Christ’s death deals with different aspects of our sin and fallenness, we must negotiate this key area of the Bible’s teaching.
It has been said that all of Christian belief is governed by the fall of Adam and the raising of Christ. Certainly all of humanity is governed by its relationship with these two men. In the Bible, we are not just ‘involved in mankind’, or somehow vaguely connected to each other (Acts 17:26). Rather, we deeply integrated into one or other humanity that is in turn indelibly connected to one of these two Representative Humans. We are in Adam or in Christ, and everything about us is determined by who we are united with, and the ‘one act’ of sin or righteousness supremely associated with them.
Adam’s original sin is not like any other sin - even any of Adam’s own other sins. In the case of Adam a sinful state followed a sinful deed; in our case, the sinful state gives rise to sinful deeds. Secondly, in the wisdom of God, this first sin introduces sin to creation, welcomes death; it changes the rules of the game, and the structure of creation. Nothing is the same after this cataclysmic moment of dislocation from God. It is the originating sin, which plunges the entire subsequent experience of creation into guilt, pollution, shame, and curse.
But likewise, Christ’s one righteous act (Rom.5:18) has cosmic ramifications for those who are identified with Him. This gift of grace and righteousness results in ‘many being made righteousness’. It also is not like any other act of righteousness. Our righteousness doesn’t result in the justification of ourselves, let alone anyone else. No other act of righteousness by anyone else will many be made righteous. Christ’s supreme act of obedience to His Father (the definition of righteousness) is utterly unique. It is a righteousness that infects and affects all who look to Him as ‘Head’
Questions
Do you think it is just / fair for God to relate to us on the basis of someone else’s decisions and behaviour? Does the idea Original sin confuse the Gospel for you, or make it clearer? Does it help in our evangelism, or make it harder?
Do you think it is still possible for people with a corrupted humanity - and who have not become Christians - to do what is good and right before God? Why / why not?
Are we responsible for the sins of our parents? Should we apologise or repent for sins committed by our nation, or our family, or the Church in the past?
How does the doctrine of Original Sin affect the way we think Christians should raise their children?
Read Romans 5:12-21
Why do you think the contrast isn’t set up as between Eve and Christ? Why isn’t it called Eve’s trespass? What is Eve’s responsibility in the situation, if any?
Does the fact that everything hinges on Adam or Christ take away human responsibility?
What is the essence of Paul’s argument in 5:12-14? How does he prove his contention that Adam’s sin is credited to everyone’s account?
How are the dynamics of Adam’s relationship with humanity and Christ’s relationship with humanity similar? …and in which ways dissimilar? Does this highlight the grace we enjoy in Christ in the way that Paul seems to want it to?
How does the cross of Christ deal with the consequences of Adam’s sin?
In 5:18, Paul writes that the one ‘righteous act [of Christ] resulted in justification and life for all people’. Is Paul teaching that everyone is saved through Christ’s death? Why / why not?
In 5:20 Paul tells us that the Law was brought in ‘so that the trespass might increase’. Does that surprise you? Why would God want the trespass to increase?
p.s.
The Anglican Church took pains to outline and defend this doctrine in its foundational documents. Article 9 is entitled ‘of Original, or Birth Sin’ and locates original sin in ‘…the fault and corruption of the nature of every man (sic) that is naturally engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil … and therefore in every person born into this world, it deserveth God’s wrath and damnation’. And this infection of nature doth remain in them that are regenerated … although there is no condemnation for them that believe’.
It did so because at the time, very few Christians took seriously this aspect of the Bible’s teaching, preferring to think that humanity still had a free will and that, with the right education, a good role model and favourable circumstances, could still live righteously (do good). Most Christians didn’t believe that we had inherited consequences from Adam’s transgression so that we were all born sinful, and under God’s judgement. In such a context, Cranmer et al felt the need to remind people of the Bible’s teaching that we do what we do because we are what we are. They understood this was at the very foundation of the Christian faith, and that without it, Christianity would be fatally compromised.