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Beyond Original Sin: Is a Theological Paradigm Shift Inevitable? for the Doctrine of Original Sin

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Beyond Original Sin: Is a Theological Paradigm Shift Inevitable? for the Doctrine of Original Sin Article Beyond Original Sin: Is a Theological Paradigm Shift Inevitable? Denis O. Lamoureux Denis O. Lamoureux Written from an evangelical Protestant perspective, this article examines the doctrine of original sin in the light of scripture, the Western Christian tradition, and human evolutionary science. It begins by examining biblical passages from the apostle Paul and classic creeds dealing with original sin in order that readers can feel the weight of questioning the truthfulness of this doctrine. Next, I challenge the concordist hermeneutic that undergirds both the Pauline passages and the traditional understanding of original sin as fi rst formulated by St. Augustine. Finally, this article offers one possible approach for moving beyond the belief in original sin. I will assume an evolutionary creationist view of human origins and argue for a nonconcordist interpretation of biblical passages dealing with the creation of humanity. By embracing a biblically based approach to natural revelation, I then cast human sinfulness within the framework of a Christian evolutionary psychology. he doctrine of original sin has is occurring even within evangelical been a foundational belief of the Protestant circles.3 For example, a land- TChristian faith throughout most of mark issue of Christianity Today in June church history. It is a complex doctrine 2011 featured a cover with a Neanderthal- that is intimately connected to the fall looking male and the title “The Search of humans in Genesis 3 and later inter- for the Historical Adam: The State of the preted by the apostle Paul primarily in Debate.” The cover commented, “Some Romans 5:12–21. Original sin features at scholars believe that genome science [i.e., least ten different facets: fallenness, uni- genetics] casts doubt on the existence of versal sin, fi rst sinful act, original guilt, the fi rst man and fi rst woman. Others say original sin as a disease, hereditary sin- that the integrity of the faith requires it.” fulness, inclination toward sinning, This article not only assumed that biolog- propagation of sin through sexual desire, ical evolution was a fact, but contended power of the fl esh, and corporate sin.1 This that the debate today is over whether doctrine can be summarized in two basic there really was a human being who cor- concepts: (1) original sin is the very fi rst responds to the biblical fi gure Adam.4 sin committed by the very fi rst man cre- ated, whom the Bible identifi es as Adam; To be sure, rejecting the historicity of and (2) original sin includes the belief that Adam will have signifi cant consequences all humans have descended from Adam, Denis O. Lamoureux is an associate professor of science and religion and that Adam’s sin has been passed on at St. Joseph’s College in the University of Alberta. He holds three earned to everyone as their own through natural doctoral degrees: general dentistry, evangelical theology, and developmental reproduction.2 and evolutionary biology. Lamoureux is the author of Evolutionary Creation: A Christian Approach to Evolution (2008) and I Love Jesus Recent scientifi c fi ndings in genetics and I Accept Evolution (2009). He also has numerous audio-slide lectures have called into question the historicity with handouts on various topics in science and religion on his webpage, http://www.ualberta.ca/~dlamoure. of Adam. Remarkably, this discussion Volume 67, Number 1, March 2015 35 Article Beyond Original Sin: Is a Theological Paradigm Shift Inevitable? for the doctrine of original sin. If Adam did not exist, It is clear that Paul believed Adam was a real per- then he could never have committed the fi rst sin. son because he identifi es him as part of a historical And if there was no Adam, then all of humanity did period—“from the time of Adam to the time of not descend from him, and his sin could never have Moses” (v. 14). These fi ve statements are consis- been passed on to every human being. Or to cast tent with other Pauline assertions. For example, this issue in the form of a question: If Adam never Romans 6:23 states, “the wages of sin is death,” and existed, is it inevitable that Christian theology will 1 Corinthians 15:21–22 claims, “For since death came experience a theological paradigm shift similar to through a man [Adam] … in Adam all [humans] those scientifi c paradigm shifts that have been seen die.” in the history of science? In the light of these passages, there is little doubt that Paul accepted that (1) Adam was a historical per- Scripture and Original Sin son, (2) sin fi rst entered the world through Adam, The term “original sin” does not appear in the Bible. (3) Adam’s sin resulted in all humans becoming However, the basic concepts undergirding this doc- sinners, (4) death entered the world as the divine trine—Adam as the fi rst sinner and his sin passed on condemnation for the sin of Adam, and (5) Adam’s to all humans—appear within the Word of God. The sin resulted in the divine condemnation and death of notion of original sin is found in the writings of the all humans. apostle Paul, especially in his letter to the Romans. In Romans 7, Paul expands his understanding of Romans 5:12 is often seen as the primary biblical verse human sinfulness to include the natural propensity supporting original sin. As Paul states, “Therefore, within all of us to act sinfully. This is another impor- just as sin entered the world through one man, and tant feature in the traditional view of original sin.8 death through sin, and in this way death came to all In confessing his struggles, Paul writes, people, because all sinned” (NIV).5 There has been much debate regarding the translation of the fi nal 15I do not understand what I do. For what I want to clause. Older Bibles have “in whom all sinned,” with do I do not do, but what I hate I do. 16And if I do the relative pronoun referring to Adam. Modern what I do not want to do, I agree that the law is renditions prefer “because all sinned,” directing sin- good. 17As it is, it is no longer I myself who do it, fulness more toward individuals instead of Adam. but it is sin living in me. 18For I know that good Both translations are grammatically possible and itself does not dwell in me, that is, in my sinful biblical commentators throughout history have sug- nature [Greek, sarx, fl esh]. For I have the desire 19 gested over a dozen different ways of translating to do what is good, but I cannot carry it out. For this verse.6 I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. 20Now Despite this diffi culty with the translation of if I do what I do not want to do, it is no longer Romans 5:12, the fi fth chapter of Romans offers fi ve I who do it, but it is sin living in me that does it. other statements that are consistent with the doctrine 21So I fi nd this law at work: Although I want to do of original sin. good, evil is right there with me. 22For in my inner 15athe many [all humans] died by the trespass of the being I delight in God’s law; 23but I see another one man [Adam], … law at work in me [Greek, melos, parts of the human body; better translated as, “the members 16athe result of one man’s [Adam] sin: The [divine] of my body”], waging war against the law of judgment followed one sin and brought my mind and making me a prisoner of the law condemnation [to all humans], … of sin at work within me [Greek, melos]. 24What 17a by the trespass of the one man [Adam], death a wretched man I am! Who will rescue me from reigned [from the time of Adam to the time of this body of death?9 Moses; v. 14] through that one man [Adam], … In Galatians 5:17, Paul further explains this battle 18aone trespass [by Adam] resulted in [divine] condemnation for all people, … within each of us. “For the fl esh desires what is con- trary to the Spirit, and the Spirit what is contrary to 19athrough the disobedience of the one man [Adam] the fl esh. They are in confl ict with each other, so that the many [all humans] were made sinners, …7 36 Perspectives on Science and Christian Faith Denis O. Lamoureux you are not to do whatever you want.” Paul refers Christian Tradition and to this human propensity to sin as “the fl esh” fi ve Original Sin times in Galatians 5 and lists fi fteen different sinful Christians throughout history have thought deeply acts that gratify the fl esh: “sexual immorality, impu- about their beliefs, and the fruits of their scholarly rity, and debauchery; idolatry and witchcraft; hatred, labor have produced creeds and confessions of faith. discord, jealousy, fi ts of rage, selfi sh ambition, dis- Though the doctrine of original sin does not explic- sensions, factions and envy; drunkenness, orgies” itly appear in the fi rst creeds, the conceptual elements (vv. 19–21).10 were present in the early church.12 For example, To complete Paul’s view of human sin and its power- Irenaeus the Bishop of Lyons (ca. 140–202) believed ful impact, we need to include Romans 8:20–22 and that humans became sinful and mortal because his belief in the cosmic fall.
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