Original Sin in the Garden of Eden

Original sin is a theological concept that describes humanity's fallen state as a result of the first sin committed by Adam and Eve in the Garden of Eden ^[12]. This initial transgression, often referred to as "the Fall," introduced sin and its consequences into the human race. The term "sin" itself denotes a deviation from God's law or will ^[2].

The biblical narrative in Genesis 3 describes Eve's temptation by the serpent and her subsequent eating of the forbidden fruit, followed by Adam's participation ^[12]. This act of disobedience is understood to have profound implications for all humanity. John Calvin, a prominent Reformed theologian, describes original sin as a corruption of human nature, affecting all parts of the soul and requiring a complete reformation ^[3]. This corruption is not merely the suppression of gross appetites but a fundamental alteration of the mind and spirit ^[3].

Different Christian traditions articulate the nature and transmission of original sin in varying ways:

Western Christian Views (Catholic and Protestant) In Western theology, particularly within Catholicism and Protestantism, original sin is generally understood as an inherited condition. Thomas Aquinas, a key figure in Scholastic theology, argued that there is one original sin in each person, transmitted from Adam's first sin to his posterity ^[9]. The Catechism of the Catholic Church affirms this doctrine, viewing original sin as a state rather than a personal act, inherited by all descendants of Adam ^[10]. It is understood as a deprivation of original holiness and justice, though human nature is not totally corrupted but wounded ^[10].

Protestant traditions, while agreeing on the inheritance of sin, often emphasize a more pervasive corruption. The Augsburg Confession, a foundational Lutheran document, states that all human beings are born with sin, lacking the fear of God and true faith, and are subject to God's wrath ^[11]. Similarly, Reformed theology, as articulated by figures like Charles Hodge, emphasizes that humanity's fallen state is a direct consequence of Adam's sin ^[5]. John Gill, one theologian, interprets Psalm 106:6 to mean that individuals "sinned in their first father Adam" and derived a corrupt nature from their ancestors ^[4]. This perspective suggests that all human beings are born sinners ^[1]. Augustine of Hippo, an influential Church Father, also posited that infants are involved in the guilt of the first parents' sins, and potentially those of their immediate parents, before regeneration through the new covenant ^[6].

Eastern Orthodox Views Eastern Orthodox theology approaches the concept of ancestral sin (often preferred over "original sin") differently. While acknowledging the Fall of Adam and Eve and its consequences, the Eastern Orthodox tradition typically does not teach that humanity inherits Adam's guilt. Instead, it emphasizes the inheritance of the consequences of Adam's sin, such as mortality, corruption, and a propensity towards sin, rather than inherited guilt itself ^[8]. Humanity is born into a fallen world where sin is a reality, but individuals are not held personally guilty for Adam's transgression. John of Damascus, an early Eastern Orthodox theologian, discusses the consequences of the Fall, including death and corruption, but does not explicitly articulate a doctrine of inherited guilt ^[8].

Jewish Perspectives Rabbinic Judaism generally does not embrace the concept of original sin in the same way as Christianity. While the narrative of Adam and Eve's sin is foundational, Jewish thought typically emphasizes that individuals are responsible for their own sins. The inclination to do evil (yetzer hara) is recognized, but it is not seen as an inherited guilt from Adam that condemns all humanity. Instead, each person has the capacity for both good and evil, and the choice to sin is a personal one ^[7].

Sources

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).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
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 ( ”
Psalms (Baptist/Reformed) “John Gill on Psalms 106:6: We have sinned with our fathers,.... Sinned in their first father Adam; derived a corrupt nature from their immediate ancestors; sinned after the similitude of their transgressions; sinned after their example, in like manner as they did; guilty of the same gross enormities as they were: though sufficiently warned by the words of the prophets, and by punishments inflicted, they continued their sins, a constant series and course of them, and filled up the measure of their iniquities; they rose up in their stead an increase of sinful men, to augment the fierce anger of ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 144: 1:23 2:8 2:9 2:22 2:24 2:24 2:24 3:18-19 3:19 3:21 3:22 5:10 2 Peter 1:3 1:3 1:10 1 John 1:1-3 1:1-3 1:7 1:8 1:10 2:1 2:1 2:2 2:2 2:2 2:20 2:20 2:27 3:4 3:16 3:17 3:24 4:9 4:10 4:10 4:10 5:1 5:1-18 5:10 5:12 5:19 Jude 1:4 Revelation 1:5 2:7 5:9 6:9 12:9 13:8 16:10-11 17:14 20:2 20:4 22:2 22:14 22:17 Wisdom of Solomon 2:24 2 Maccabees 7:9”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 46.--IT IS PROBABLE THAT CHILDREN ARE INVOLVED IN THE GUILT NOT ONLY OF THE FIRST PAIR, BUT OF THEIR OWN IMMEDIATE PARENTS.: And it is said, with much appearance of probability, that infants are involved in the guilt of the sins not only of the first pair, but of their own immediate parents. For that divine judgment, "I shall visit the iniquities of the fathers upon the children,"(7) certainly applies to them before they come under the new covenant by regeneration. And it was this new covenant that was prophesied of, when it was said by Ezek”
Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on I Samuel 12:23: As for me, far be it from me that I should sin before the LORD and cease to pray concerning you. But I will teach you the way, that you may be in the right and the proper way.”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Original Sin, As to Its Essence, Art. 2: Article: Whether there are several original sins in one man? I answer that, In one man there is one original sin. Two reasons may be assigned for this. The first is on the part of the cause of original sin. For it has been stated (Question [81], Article [2]), that the first sin alone of our first parent was transmitted to his posterity. Wherefore in one man original sin is one in number; and in all men, it is one in proportion, i.e. in relation to its first principle. The seco”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the anagogical sense (Greek: anagoge, "leading"). We can view (part 2): 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, ”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article II. Of Original Sin.: Article II. Of Original Sin.”
Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 3:6: Here we see what Eve's parley with the tempter ended in. Satan, at length, gains his point, and the strong-hold is taken by his wiles. God tried the obedience of our first parents by forbidding them the tree of knowledge, and Satan does, as it were, join issue with God, and in that very thing undertakes to seduce them into a transgression; and here we find how he prevailed, God permitting it for wise and holy ends. I. We have here the inducements that moved them to transgress. The woman, being deceived by the tempter's artful management, was ringleader in the tran”

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