Exegesis and Theology

The Blog of Brian Collins

What is Original Sin? Part 2

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The term “original sin” was first brought into the church by Augustine (called into controversy concerning sin by the Pelagians) in order that he might have a certain term to use in his disputes with them. The schools retained it as suitable to express exactly the nature of that sin. It is however so called not by reason of first origin (which man created by God had), but by reason of second origin (which it had from the first parent, but by reasons of its principle [because it is from originating sin] and by reason of the mode of propagation [because it inheres in us from our origin] and by reason of its effects [because it is the origin of actual sins]).

Francis Turretin, Institutes of Elenctic Theology, Ninth Topic, Q. X, IV. (p. 630) (brackets in original).

Hodge on the sinfulness of sin

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It is obvious that no severity of mere human suffering ; no destroying deluge ; no final con flagration, not hell itself can present such a manifestation of the evil of sin and of the jus tice of God as the cross of his incarnate Son. It declares in language which is heard by the whole intelligent universe, that sin deserves God’s wrath and curse.

Charles Hodge, The Way of Life, 81.

Hodge on the Gravity and Consequences of Sin

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Men flatter themselves that they will escape the evil consequences of their transgressions by appealing to the mercy of God, and obtaining a suspension of this law in their behalf. They might as reasonably expect the law of gravitation to be suspended for their convenience. He that soweth to the flesh, shall of the flesh reap corruption, as certainly as he who sows tares shall reap tares. The only link which binds together causes and effects in nature, is the will of God; and the same will, no less clearly revealed, connects suffering with sin. And this is a connexion absolutely indissoluble save by the mystery of redemption. To suspend the operation of a law of nature, (as to stop the sun in his course,) is merely an exercise of power. But to save sinners from the curse of the law required that Christ should be made a curse for us ; that he should bear our sins in his own body on the tree ; that he should be made sin for us and die the just for the unjust.

Charles Hodge, The Way of Life, 78-79.

Calvin on the Fall

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Let no one grumble here that God could have provided better for our salvation if he had forestalled Adam’s fall. Pious minds ought to loathe this objection, because it manifests inordinate curiosity. Furthermore, the matter has to do with the secret of predestination, which will be discussed later in its proper place [3.21-24]. Let us accordingly remember to impute our ruin to depravity of nature, in order that we may not accuse God himself, the Author of nature. True, this deadly wound clings to nature, but it is a very important question whether the would has been inflicted from outside or has been present from the beginning. Yet it is evident that the would was inflicted through sin. We have therefore no reason to complain except against ourselves. Scripture has diligently noted this fact. For Ecclesiastes says: “This I know, that God made man upright, but they have sought out many devices.” [Ch. 7:29.] Obviously, man’s ruin is to be ascribed to man alone; for he, having acquired righteousness by God’s kindness, has by his own folly sunk into vanity.

Institutes, 2.1.10

Calvin on Original Sin

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For, since it is said that we became subject to God’s judgement through Adam’s sin, we are to understand it not as if we, guiltless and undeserving, bore the guilt of his offense but in the sense that, since we through his transgression have become entangled in the curse, he is said to have made us guilty. Yet not only has punishment fallen upon us from Adam, but a contagion imparted by him resides in us, which justly deserves punishment.

Institutes, 2.1.8