Dr Paul Allen

When Did Sin Begin? : Human Evolution and the Doctrine of Original Sin, Calvin University physics professor Loren Haarsma surveys the current state of this debate, outlining the prevailing schools of thought among evangelicals without taking a particular side. Jay Johnson, a former journalist and frequent writer on topics of science and faith, reviewed the book. “Drawing from a dozen recent books on the subject,” writes Johnson, “Haarsma runs through the four main options: God selected Adam and Eve from an existing population to represent all of humanity. Since they represented everyone, the consequences of their failure immediately affected everyone. God selected Adam and Eve from an existing population to represent humanity, but after being expelled from the Garden, their sinfulness was spread to others by culture or genealogy. Adam and Eve aren’t literal individuals. Rather, Genesis 2–3 is a stylized retelling of many human events compressed into a single archetypal story. Although

Augustine taught that babies inherit Adam’s guilt even before they sin—but this was based on a faulty Latin translation of Romans 5:12. So does that mean we aren’t born sinful? The doctrine of original sin was promulgated by Augustine (AD 354–430), who taught that we inherit guilt from Adam via our parents.  He didn’t just say that we were born with a sinful urge (which everyone agrees with), but that we are already sinners when we are born before we have had a chance to sin by ourselves because we inherit the guilt of Adam’s sin . It is easy to confuse the doctrine of original sin with that of original sinfulness—that is, the teaching that all humans are born with the inclination and natural propensity to sin, so that all humans are sinners because of they all sin. Therefore, in order to save confusion, I’m going to refer to Augustine’s doctrine as the doctrine of “original guilt.” ADAM’S SIN Part of Augustine’s reasoning depended on the rather idea that Adam’s sin

God desires to be known in a world that he designed to reveal him, Christians believe that revealed truth is real. God made a real world, and God reveals the real truth about himself in and through that world. In short, the truth is part of the real world that God made, a world that includes humans as creatures specially designed to receive truth so as to know God. But the Bible’s teaching involves more than creation and salvation. The Bible also teaches that humans fell into sin and subsequently corrupted their nature and society. So sin prevents humans from receiving the truth. Here postmodernity prudently points out that even if there is the real truth, humans may not be able to know the truth truly. There are two reasons for this limitation. First, humans are finite, even apart from sin; humans can know truth only partially, so their knowledge is subjective, selective, and incomplete. Second, humans are sinful. When we add the problem of sin, humans are no longer able to know tr

Jesus is the first person to get into heaven by His good works. We also get into heaven by good works—the good works of Jesus. They become “our” good works when we receive Christ by faith. When we put our faith in Christ, God credits the good works of Christ to our account. The covenant of grace fulfills the covenant of works because God graciously applies the merit of Christ to our account. Thus by grace we meet the terms set forth in the covenant of works. It is commonplace to hear the statement, “people are basically good.” Though it is admitted that no one is perfect, human wickedness is minimized. Yet if people are basically good, why is sin so universal? It is often suggested that everybody sins because society has such a negative influence upon us. The problem is seen with our environment, not with our nature.  This explanation for the universality of sin raises the question, how did society become corrupt in the first place? If people are born good or innocent, we would ex

English: From frontpiece of Legendary Tales of the Australian Aborigines (1924) by David Unaipon at the State Library of New South Wales (http://image.sl.nsw.gov.au/cgi-bin/ebindshow.pl?doc=a1929/a1191;thumbs=1) Category:Images of Australian people (Photo credit: Wikipedia ) The first adult Christian at the Point MacLeay Mission, near the mouth of the Murray River in South Australia , was James Ngunaitponi, a Ngarrindjeri man whose name was Anglicised to ‘Unaipon’ by white people who could not pronounce it. The mission, technically non-denominational, was conservatively evangelical and ruled by the stern George Taplin. James Unaipon , born about 1830, came to Christ in 1862 through the teaching of a far gentler itinerant missionary, James Reid of the Free Church of Scotland , whose name James took at baptism. He chose to accompany Reid, acting as a translator and taking his own first steps towards evangelism. He had an immense knowledge of the Bible, the King James Bible of cou

Polski: Koronacja Najświętszej Marii Panny (Photo credit: Wikipedia ) Mary should never be the object of religious veneration, imputed to having titles or attributes that belong to God alone . It is Jesus , not Mary, who is the fountain of grace. She must never be the central focus of worship or religious affection. Scripture makes no claim that she was untouched by original sin , a perpetual virgin, a co-redeemer with Christ , or the Queen of Heaven . She is not to be the object of prayers—God alone is omnipresent and omniscient and the One to whom we pray. Mary is the equivalent of the Hebrew “Miriam,” and the name means “bitter.” Mary’s young life may well have been filled with bitter hardships. Her hometown was a forlorn community in a poor district of Galilee, so good things probably were pretty scarce. She had a sister (John 19:25) and a close older relative named Elizabeth, the mother of John the Baptist (Luke 1:36), who might have been an aunt or a cousin. At the time th

English: Tree of Knowledge of Good and Evil עברית: חטא עץ הדעת - ד"ר לידיה קוזניצקי (Photo credit: Wikipedia ) "For since by man came death , by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." ( 1 Corinthians 15:21-22 ) These verses, coupled with others throughout the Old and New Testaments , teach a very important principle not fully appreciated by those Christians who would hold that man evolved from lower animals or even that his tenure on earth was preceded by millions of years. For if the earth is old, then death is part of the natural order of things, and billions upon billions of organisms have lived and died, struggling for existence, surviving only if they were "fit." Taken at face value, however, the Bible indicates a far different scenario. Evidently, at the beginning, all living creatures (i.e., conscious life as opposed to plants and non-conscious "animals") were cr

Michelangelo's painting of the sin of Adam and Eve (the Fall of Man) (Photo credit: Wikipedia ) Illuminated parchment, Spain, circa AD 950-955, depicting the Fall of Man, cause of original sin. (Photo credit: Wikipedia ) No. If it did change the essence of our created humanity, then it would be improper to call ourselves human anymore. There are vast differences of opinion among denominations and religious groups and theologians as to the extent of damage that original sin inflicted upon the human race . The debates rage over the extent of it. Most denominations, in spite of their differences regarding the degree of fallenness, make some kind of distinction between what we would call the image of God in which we were originally created in the wider sense and the image of God in the narrower sense. We were created in our humanness in the wider sense in that certain traits make us human beings: our ability to think, the fact that we have souls, etc. Even after the Fall we stil

Illuminated parchment, Spain, circa AD 950-955, depicting the Fall of Man, cause of original sin. (Photo credit: Wikipedia ) No. If it did change the essence of our created humanity, then it would be improper to call ourselves human anymore. There are vast differences of opinion among denominations and religious groups and theologians as to the extent of damage that original sin inflicted upon the human race . The debates rage over the extent of it. Most denominations, in spite of their differences regarding the degree of fallenness, make some kind of distinction between what we would call the image of God in which we were originally created in the wider sense and the image of God in the narrower sense. We were created in our humanness in the wider sense in that certain traits make us human beings: our ability to think, the fact that we have souls, etc. Even after the Fall we still think, we still choose, we still have passions, we still walk, we still look and act like people—

Image by Fergal OP via Flickr We believe that those children who die in infancy are numbered among the redeemed. That is to say, we hope and have a certain level of confidence that God will be particularly gracious toward those who have never had the opportunity to be exposed to the gospel, such as infants or children who are too disabled to hear and understand. The New Testament does not teach us this explicitly. It does tell us a lot about the character of God—about his mercy and his grace—and gives us every reason to have that kind of confidence in his dealings with children. Some will make a distinction between infants in general and those who are children of believers, the reason being that when God made a covenant with Abraham , he made it not only with Abraham, but with Abraham’s descendants. In fact, as soon as God entered into that relationship with Abraham, he brought Isaac into it—when Isaac was still an infant and didn’t have an understanding of what was going on. This