Human Agency in Scripture and Original Sin Relationship

The relationship between human agency and original sin is a complex and contested theological topic. Original sin refers to the doctrine that humanity is inherently flawed and sinful due to Adam's disobedience in the Garden of Eden ^[2]. This concept is rooted in biblical accounts, particularly in Genesis 3 and Romans 5:12-21.

The biblical narrative establishes that human sinfulness is a universal condition, affecting all people ^[3]. According to Easton's Bible Dictionary, sin is defined as "any want of conformity unto or transgression of the law of God" ^[1]. The Fall of humanity, as described in Genesis 3, is seen as the origin of this sinful condition. The consequences of Adam's sin are understood to be transmitted to his descendants, resulting in a corrupted human nature ^[5].

The Reformed tradition, as represented by Charles Hodge, understands original sin to include both the guilt of Adam's first sin and the corruption of human nature ^[9]. This view is supported by Calvin, who argues that children are born with a corrupted nature due to their carnal descent from Adam ^[8]. The Thirty-Nine Articles of Religion also affirm that original sin is the "fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam" ^[12].

In contrast, the Catholic tradition, as represented by Aquinas, views original sin as the privation of original justice, which is transmitted to humanity through generation ^[7]. The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the solidarity of humanity with Adam, but does not necessarily view original sin as a guilt transmitted to all humanity ^[11].

The Lutheran tradition, as represented by the Augsburg Confession, understands original sin to be a fundamental aspect of human nature, but emphasizes that Christ's passion is an oblation and satisfaction for both original guilt and all other sins ^[14]. Baptist and Reformed theologians, such as John Gill, interpret original sin as a corruption derived from Adam through natural generation ^[15].

The relationship between human agency and original sin is complex. Some traditions view human beings as being born with a corrupted nature, which affects their ability to make choices ^{[5, 8]}. Others emphasize the role of personal sin and responsibility ^[4]. The biblical text itself presents a nuanced view, highlighting both the universal nature of sin and the responsibility of individuals for their actions ^[13].

The doctrine of original sin has been subject to various interpretations throughout history. The Pelagian controversy in the early Christian church highlighted the tension between the idea of original sin and human agency ^[6]. The Reformed tradition has generally emphasized the doctrine of original sin, while some other traditions have nuanced or rejected it.

The biblical text remains a crucial foundation for understanding the relationship between human agency and original sin. Passages such as Romans 5:12-21 and Psalm 51:5 provide insight into the nature of human sinfulness and its connection to Adam's disobedience ^{[13, 15]}. Ultimately, the relationship between human agency and original sin remains a rich and complex area of theological inquiry, with diverse perspectives across Christian traditions.

The historical development of the doctrine of original sin is closely tied to the interpretation of key biblical passages. The early church fathers, such as Augustine, played a significant role in shaping the doctrine ^[10]. The Reformation and Counter-Reformation periods saw further refinement and contestation of the doctrine, with different traditions emerging ^{[5, 7]}.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Sin — Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment,”
Easton's Bible Dictionary “Easton's Bible Dictionary: Fall of man — An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved. The history of the Fall is recorded in Gen. 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of m”
Torrey's Topical Textbook “Torrey's Topical Textbook: Fall of Man, The — By the disobedience of Adam -- Ge 3:6,11,12; Ro 5:12,15,19. Through temptation of the devil -- Ge 3:1-5; 2Co 11:3; 1Ti 2:14. Man in consequence of Made in the image of Adam. -- Ge 5:3; 1Co 15:48,49. Born in sin. -- Job 15:14; 25:4; Ps 51:5; Isa 48:8; Joh 3:6. A child of wrath. -- Eph 2:3. Evil in heart. -- Ge 6:5; 8:21; Jer 16:12; Mt 15:19. Blinded in heart. -- Eph 4:18. Corrupt and perverse in his ways. -- Ge 6:12; Ps 10:5; Ro 3:12-16. Depraved in mind. -- Ro 8:5-7; Eph 4:17; Col 1:21; Tit 1:15. Without understanding. -- Ps 14:2,3; Ro 3:11; 1:31. ”
Job “Job 35:8 (LEB) — Your wickedness affects a person like yourself, and your righteousness affects humans.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 49: alienum , and the penalty of it, the forfeiture of the divine favour, the loss of original righteousness, and spiritual death, are its sad consequences. Just as the righteousness of Christ is not our own but is imputed to us, and we have a title in justice on the ground of that righteousness, if we accept and trust it, to all the benefits of redemption. This, which is clearly the doctrine of the Apostle and of the Protestant churches, the realistic doctrine denies. That is, it denies that the sin of Adam as the sin of another is the groun”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.20: pronounced in the Scriptures. In the first place, Scripture clearly teaches us that we are born vicious and perverse. The cavil of Pelagius was frivolous, that sin proceeded from Adam by imitation. For David, while still enclosed in his mother’s womb, could not be an imitator of Adam, yet he confesses that he was conceived in sin, ( Psalm 51:5 .) A fuller proof of this matter, and a more ample definition of original sin, may be found in the Institutes; 171 171 Calvin’s Institutes, Book II, chap. 1, 2, 3. yet here, in a single word”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Original Sin, As to Its Essence, Art. 4: Article: Whether original sin is equally in all? I answer that, There are two things in original sin: one is the privation of original justice; the other is the relation of this privation to the sin of our first parent, from whom it is transmitted to man through his corrupt origin. As to the first, original sin has no degrees, since the gift of original justice is taken away entirely; and privations that remove something entirely, such as death and darkness, cannot be more or ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: lose as well for his descendants as for himself. The Pelagian cavil, as to the improbability of children deriving corruption from pious parents, whereas, they ought rather to be sanctified by their purity, is easily refuted. Children come not by spiritual regeneration but carnal descent. 143 143 The French is, “Les enfans ne descendent point de la generation spirituelle qui les serviteurs de Diu ont du S. Esprit, mais de la generation charnelle qu’ils ont d’Adam.” Children descend not from the spiritual generation which the servant”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: § 13. Original Sin. The effects of Adam’s sin upon his posterity are declared in our standards to be, (1.) The guilt of his first sin. (2.) The loss of original righteousness. (3.) The corruption of our whole nature, which ( i.e. , which corruption), is commonly called original sin. Commonly, but not always. Not unfrequently by original sin is meant all the subjective evil consequences of the apostasy of our first parent, and it therefore includes all three of the particulars just mentioned. The National Synod of France, therefore, condem”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 20.--ORIGINAL SIN IS DERIVED FROM THE FAULTY CONDITION OF HUMAN SEED. (part 1): This, however, I would not say, as implying at all that we must look for some other creator than the supreme and true God, of either human seed or of man himself who comes from the seed; but as meaning, that the seed would have issued from the human being by the quiet and normal obedience of his members to his will's command, if sin had not preceded. The question now before us does not concern the nature of human seed, but its corruption. Now the nature has God for its”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: avoiding his stratagems, that after obtaining a victory over him, we may, whether in this present life or in that which is to come, be proclaimed conquerors, and obtain those unalloyed blessings, by the grace and love toward man, etc. 1339 This whole passage is introduced to show the glory and power of Christ’s salvation as able to conquer the power of sin and death. The case of Adam’s sin is not introduced for its own sake but as a background on which to exhibit the greatness of God’s grace. Two erroneous assumptions are often made in respect to thi”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 225: Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; where”
Romans (Protestant academic) “Tyndale House on Romans 5:12: 5:12 Adam is both the name of the original man, Adam, and a Hebrew word that means “human.” Paul emphasizes the solidarity of Adam with the human race. • sin entered the world: The significance that Paul ascribes to this act, and the parallel that he draws between Adam’s sin and Christ’s act of obedience on the cross, makes clear that Paul views Adam and his sin in the Garden of Eden as historical fact. • everyone sinned: Death is universal because sin is universal. It is not clear when or how everyone sinned, but Paul later attributes the condemnation of all peop”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 24 Concerning these opinions our teachers have given warning that: 24 Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ. For Christ’s passion 25 was an oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written to the Hebrews 10:10: 26 We are sanctified through the offering of Jesus Christ once for all. Also, Hebrews 10:14: 27By one offering He hath perfected forever them that are sanctified. [It is an unheard-of inno”
Psalms (Baptist/Reformed) “John Gill on Psalms 51:5: Behold, I was shapen in iniquity,.... This cannot be understood of any personal iniquity of his immediate parents; since this respects his wonderful formation in the womb, in which both he and they were wholly passive, as the word here used is of that form; and is the amazing work of God himself, so much admired by the psalmist, Psa 139:13; and cannot design any sinfulness then infused into him by his Maker, seeing God cannot be the author of sin; but of original sin and corruption, derived to him by natural generation: and the sense is, that as soon as ever the mass ”

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