Nature of Human Depravity and Original Sin
The Nature of Human Depravity and Original Sin
The concept of human depravity and original sin is rooted in biblical teachings, particularly in the narrative of the Fall in Genesis 2 and 3 [2]. According to this account, humanity's disobedience to God's command not to eat from the tree of knowledge led to a fundamental change in human nature, resulting in sin and its consequences.
The biblical understanding of sin is defined as "any want of conformity unto or transgression of the law of God" [1]. This concept is further elaborated in various Christian traditions. The Thirty-Nine Articles of Religion, an Anglican confession, describes original sin as "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" [7].
Different Christian traditions have interpreted the nature and consequences of original sin in various ways. The Reformed tradition, represented by John Calvin, views original sin as a corruption of human nature that affects all aspects of human being, requiring a complete reformation through the grace of God [9]. In contrast, the Catholic tradition, as articulated by Thomas Aquinas, understands original sin as a privation of original justice, which is transmitted to humanity through generation [6].
The patristic tradition, represented by Augustine, also emphasizes the universal impact of Adam's sin on humanity, arguing that it results in a corrupted human nature and guilt [8]. The Lutheran tradition, as expressed in the Augsburg Confession, similarly affirms that original sin is a fundamental aspect of human nature, resulting from Adam's disobedience [10].
While there are differences in the articulation of original sin across Christian traditions, there is a common recognition of humanity's fallen state and the need for redemption. The biblical basis for this understanding is found in passages such as Psalm 51:5, which states that humans are "conceived in sin," and Romans 5:12-19, which explains the connection between Adam's sin and the sinfulness of humanity [3, 5].
The consequences of original sin are also understood differently across traditions. Some traditions emphasize the guilt and corruption that result from Adam's sin, while others focus on the loss of original righteousness and the inclination towards evil [4, 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. ”
- 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”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Subject of Original Sin, Art. 2: Article: Whether original sin is in the essence of the soul rather than in the powers? I answer that, The subject of a sin is chiefly that part of the soul to which the motive cause of that sin primarily pertains: thus if the motive cause of a sin is sensual pleasure, which regards the concupiscible power through being its proper object, it follows that the concupiscible power is the proper subject of that sin. Now it is evident that original sin is caused through our origin. Cons”
- 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”
- 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 (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: a description of original sin; The same thing appears more clearly from the mode of renovation. For the spirit, which is contrasted with the old man, and the flesh, denotes not only the grace by which the sensual or inferior part of the soul is corrected, but includes a complete reformation of all its parts ( Eph. 4:23 ). And, accordingly, Paul enjoins not only that gross appetites be suppressed, but that we be renewed in the spirit of our mind ( Eph. 4:23 ), as he elsewhere tells us to be transformed by the renewing of our mind ( ”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article II. Of Original Sin.: Article II. Of Original Sin.”