2012-3-13 06:53
CHAPTER VIII
HAMARTIOLOGY
I.THE ORIGIN OF EVIL
God cannot be regarded as its author (James 1:13) because God claimed hiscreation is good (Gen. 1:10, 18, 21, 25, 31). However, evil laterbecame existent between the consummation of the creation of the fallof man. Thus, the serpent is depicted as a crafty one to tempt Eve(Gen. 3:1). Evil was originated in the angelic world (2 Pet. 2:4),later evil was introduced to man through temptation of the serpent(Gen. 3) and evil carried permanent pollution.
II. GENERAL DEFINITIONS
Sin.
Sin is any failure to conform to the moral law or will of God in act(Rom. 3:23; James 2:11; 1 John 3:4) or attitude (Matt. 5:28; Eph.2:1-3). The meaning of sin is to miss the target, not to hit thestandard of God, or to fail short of it (Rom 3:23).
Original Sin.
The term "original sin" includes both the judicial guilt andthe actual corruption of humanity of which both result from Adams sin(Gen. 9:21; Rom. 5:12; Eph. 2:3).
Guilt.
Guilt is a juristic status of being liable and deserving punishment ofpersonal violation of the law. Man is guilty before God because ofcommitted sin (Rom. 3:19-20).
III. THERELATIONSHIP OF ADAM'S SIN TO THE HUMAN RACE
ImportantTerms
Federal headship. Adam was federal representative of all mankindbefore God. He sinned and was cursed in place of all mankind (Gen.3). Hence, his sin and penalty incur upon all mankind (Rom. 5:12,15-16, 19; 1 Cor. 15:21).
Seminal headship. We were present in seminal (germinal or seed) formin Adam when
Adamwas sinning, and so we have the same cupability of Adam (Rom. 5:12; 1Cor. 15:22)
becausethe entire human race involved in Adam's sin. It is also callednatural (or realistic)
headship.This approach is related to the traducianist view.
Immediate versus mediate imputation. The term "imputation"means "to attribute, reckon, or charge to one's account" inLatin. Immediate imputation is that all men actually and directlyparticipate the sin of Adam, and so Adam's sin is directly imputed toeach individual (Rom. 5: 11, 17). It is a federal view.
Mediateimputation is that Adam's sin is not imputed directly, but indirectlythrough a mediatorial role: a inherent depraved nature (Rom. 5:12,14, 17). Men are led to sin by native depravity, and participate thesame sin Adam had (Rom. 5:17). A person participates Adam's sin bymeans of his own sin rather than Adam's.
Judicial versus real imputation. Judicial imputation is that oneis reckoned what is not really his, and it legally becomes his (Rom.5:12, 15-16). For example, Christ is charged with our unrighteousness(Isa. 53:5-6; 2 Cor. 5:21), but the believer is charged with Christ'srighteousness (Rom. 5:19; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9).
Realimputation is that the sin of Adam is imputed to all mankind (Rom.5:16-19) because they did participate when Adam sinned. It is aseminal view.
Transmissionof guilt versus transmission of pollution.The transmission of guilt is that the
guilt, or culpability, of Adam is transmitted to all mankind (Psalm. 51:5;Rom 5:18; 1 Cor. 15:22). The transmission of pollution is that thesin of Adam polluted his nature. He began to have
sin nature and tend to sin. This pollution, or sin nature, of Adam is transmitted to all mankind, his descendants (Rom. 5:12, 17, 19).
TheSignificance of Creationism versus Traducianism
Creationismis that God creates a new soul of sinful nature for an individual atbirth or
conceptionno matter if Adam had sinned (cf. Ps. 127:3). Though God does notinvolve sin activities of men, the sinful nature leads men to sin.Therefore, the sin of an individual is not related to Adam's.
Traducianismis that the human soul is originated from parents, and so the sin ofparents is transmitted at the time of conception or birth (Rom.5:12-14). It is a seminal view.
A Summary of the Correct View ofthe Relationship
The federal view is preferred. The sin of Adam introduced sin into theworld to rule it, and then all men may sin (Rom. 5:12) but do not sinwith Adam while he was sinning (Rom. 5:14). God imputed condemnationor righteousness of one man to all men regarding nothing of theirnature or behavior (Rom. 5:18) but their heritage relationship toAdam and Jesus Christ Naturally men are physical descendants of Adamand are born into Adam, but by grace of God the believers arespiritual descendants of Abraham and God (Gal. 3:26-29) and arechosen by God (Eph. 1:4-5) and born by the Holy Spirit into Christ (1Cor. 12:13).
IV. THENATURE AND CONDITION OF FALLEN MAN
(INCLUDING DEPRAVITY)
After the fall, man was dead in his sin (Eph. 2:1, 5). He is totallydepraved without any hope to save himself out of this condition (Rom.3:10-18).
The death was presented in three forms: (1) spiritual death, which isseparation of soul and spirit from God, fell upon them the momentthey sinned; (2) physical death began at once its unavoidable processof disintegration and eventual separation of soul and spirit from thebody; and (3) they became subject to the second death which is thelake of fire -- the eternal separation of soul and spirit from God.Therefore, only the grace of God can reverse his condition of sin (Rom. 3:23-24).
CHAPTER VIII
HAMARTIOLOGY
I.THE ORIGIN OF EVIL
God cannot be regarded as its author (James 1:13) because God claimed hiscreation is good (Gen. 1:10, 18, 21, 25, 31). However, evil laterbecame existent between the consummation of the creation of the fallof man. Thus, the serpent is depicted as a crafty one to tempt Eve(Gen. 3:1). Evil was originated in the angelic world (2 Pet. 2:4),later evil was introduced to man through temptation of the serpent(Gen. 3) and evil carried permanent pollution.
II. GENERAL DEFINITIONS
Sin.
Sin is any failure to conform to the moral law or will of God in act(Rom. 3:23; James 2:11; 1 John 3:4) or attitude (Matt. 5:28; Eph.2:1-3). The meaning of sin is to miss the target, not to hit thestandard of God, or to fail short of it (Rom 3:23).
Original Sin.
The term "original sin" includes both the judicial guilt andthe actual corruption of humanity of which both result from Adams sin(Gen. 9:21; Rom. 5:12; Eph. 2:3).
Guilt.
Guilt is a juristic status of being liable and deserving punishment ofpersonal violation of the law. Man is guilty before God because ofcommitted sin (Rom. 3:19-20).
III. THERELATIONSHIP OF ADAM'S SIN TO THE HUMAN RACE
ImportantTerms
Federal headship. Adam was federal representative of all mankindbefore God. He sinned and was cursed in place of all mankind (Gen.3). Hence, his sin and penalty incur upon all mankind (Rom. 5:12,15-16, 19; 1 Cor. 15:21).
Seminal headship. We were present in seminal (germinal or seed) formin Adam when
Adamwas sinning, and so we have the same cupability of Adam (Rom. 5:12; 1Cor. 15:22)
becausethe entire human race involved in Adam's sin. It is also callednatural (or realistic)
headship.This approach is related to the traducianist view.
Immediate versus mediate imputation. The term "imputation"means "to attribute, reckon, or charge to one's account" inLatin. Immediate imputation is that all men actually and directlyparticipate the sin of Adam, and so Adam's sin is directly imputed toeach individual (Rom. 5: 11, 17). It is a federal view.
Mediateimputation is that Adam's sin is not imputed directly, but indirectlythrough a mediatorial role: a inherent depraved nature (Rom. 5:12,14, 17). Men are led to sin by native depravity, and participate thesame sin Adam had (Rom. 5:17). A person participates Adam's sin bymeans of his own sin rather than Adam's.
Judicial versus real imputation. Judicial imputation is that oneis reckoned what is not really his, and it legally becomes his (Rom.5:12, 15-16). For example, Christ is charged with our unrighteousness(Isa. 53:5-6; 2 Cor. 5:21), but the believer is charged with Christ'srighteousness (Rom. 5:19; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9).
Realimputation is that the sin of Adam is imputed to all mankind (Rom.5:16-19) because they did participate when Adam sinned. It is aseminal view.
Transmissionof guilt versus transmission of pollution.The transmission of guilt is that the
guilt, or culpability, of Adam is transmitted to all mankind (Psalm. 51:5;Rom 5:18; 1 Cor. 15:22). The transmission of pollution is that thesin of Adam polluted his nature. He began to have
sin nature and tend to sin. This pollution, or sin nature, of Adam is transmitted to all mankind, his descendants (Rom. 5:12, 17, 19).
TheSignificance of Creationism versus Traducianism
Creationismis that God creates a new soul of sinful nature for an individual atbirth or
conceptionno matter if Adam had sinned (cf. Ps. 127:3). Though God does notinvolve sin activities of men, the sinful nature leads men to sin.Therefore, the sin of an individual is not related to Adam's.
Traducianismis that the human soul is originated from parents, and so the sin ofparents is transmitted at the time of conception or birth (Rom.5:12-14). It is a seminal view.
A Summary of the Correct View ofthe Relationship
The federal view is preferred. The sin of Adam introduced sin into theworld to rule it, and then all men may sin (Rom. 5:12) but do not sinwith Adam while he was sinning (Rom. 5:14). God imputed condemnationor righteousness of one man to all men regarding nothing of theirnature or behavior (Rom. 5:18) but their heritage relationship toAdam and Jesus Christ Naturally men are physical descendants of Adamand are born into Adam, but by grace of God the believers arespiritual descendants of Abraham and God (Gal. 3:26-29) and arechosen by God (Eph. 1:4-5) and born by the Holy Spirit into Christ (1Cor. 12:13).
IV. THENATURE AND CONDITION OF FALLEN MAN
(INCLUDING DEPRAVITY)
After the fall, man was dead in his sin (Eph. 2:1, 5). He is totallydepraved without any hope to save himself out of this condition (Rom.3:10-18).
The death was presented in three forms: (1) spiritual death, which isseparation of soul and spirit from God, fell upon them the momentthey sinned; (2) physical death began at once its unavoidable processof disintegration and eventual separation of soul and spirit from thebody; and (3) they became subject to the second death which is thelake of fire -- the eternal separation of soul and spirit from God.Therefore, only the grace of God can reverse his condition of sin (Rom. 3:23-24).
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