Required reading
Systematic Theology by Charles Hodge (Vol 2) (Available from Amazon or free here) - Continue Chapter 8 (Sin) by reading up to the heading '13. Original sin'.
My summary
Today Hodge discusses the realistic theory of original sin.
Hodge firstly explains the theory: 'Those who reject the untenable doctrine of preexistence and yet hold to the principle that guilt can attach only to what is due to our agency, are driven to assume that Adam and his race are in such a sense one, that his act of disobedience was literally the act of all mankind. And consequently that they are as truly person- ally guilty on account of it, as Adam himself was ; and that the inherent corruption flowing from that act, belongs to us in the same sense and in the same way, that It belonged to him.'
Hodge then outlines Edwards' similar view and gives objections.
Then Hodge denies the realistic theory because:
(i) it is an unsatisfactory solution of the facts;
(ii) it cannot be admitted that we are personally responsible;
(iii) it assigns no reason why we are not responsible for Adam's subsequent transgressions;
(iv) it is inconsistent with the doctrine of justification in Romans 5;
(v) it is a purely philosophical theory.
What grabbed me
As usual, Romans 5 is terribly important in understanding original sin: 'The objection urged against the doctrine of mediate imputation, that it is inconsistent with the Apostle's doctrine of justification, and incompatible with his argument in Rom. v. 12-21, bears with equal force against the realistic theory. What the Apostle teaches, what he most strenuously insists upon, and what is the foundation of every believer's hope, is that we are justified for acts which were not our own ; of which we were not the agents, and the merit of which does not attach to us personally and does not constitute our moral character. This he tells us is analogous to the case of Adam. We were not the agents of his act. His sin was not our sin. Its guilt does not belong to us personally. It is imputed to us as something not our own, a peceatum alienum, and the penalty of it, the forfeiture of the divine favour, the loss of original righteousness, and spiritual death, are its sad consequences. Just as the righteousness of Christ is not our own but is imputed to us, and we have a title in justice on the ground of that righteousness, if we accept and trust it, to all the benefits of redemption. This, which is clearly the doctrine of the Apostle and of the Protestant churches, the realistic doctrine denies. That is, it denies that the sin of Adam as the sin of another is the ground of our condemnation ; and in consistency it must also deny (as in fact the great body of Realists do deny) that the righteousness of Christ, as the righteousness of another, is the ground of our justification. What makes this objection the more serious, is that the reasons assigned for denying that Adam's sin, if not our own, can justly be imputed to us, bear with like force against the imputation of a righteousness which is not personally our own. The great principle which is at the foundation of the realistic, as of other false theories concerning original sin, is, that a man can be responsible only for his own acts and for his self-acquired character. If this be so, then, according to the Apostle, unless we can perfectly fulfil the law, and restore our nature to the image of God, by our own agency, we must perish for ever. '
If Adam's sin is our own action, then Christ's righteousnsess must be our own action. And that is not the case.
Next week's reading
Continue Chapter 8 (Sin) by reading up to the heading '14. The seat of original sin'.
Now it's your turn
Please post your own notes and thoughts in the comments section below.
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