What is Original Sin?

Original Sin 

When the word sin gets thrown around, it is usually helpful to discuss what this actually means. Once this definition is laid out, then one can properly define what original sin means. When it comes to the word sin, theologians have come up with a fancy word to study this and it is called hamartiology (Bird, 2013). Sin can be described as the act that broke humankind’s relationship with God (Bird, 2013). Many words throughout the Old Testament and New Testament describe the nature of sin: lawlessness (Gk. anomia; willful violation of God’s law), transgression (Gk. parabasis; crossing over a boundary), rebellion (Gk. apeithes; deliberate rejection), perversion (Gk. diastrepho; bent or twisted), and missing the mark (Gk. harmatia; Bird, 2013; Grudem, 2004). Sin is the despising of God, an attempt to dethrone God, the worship of self, and “is the evil that emerges in the absence of good” (Bird, 2013, p. 670). McQuilkin and Copan (2014) summarize sin this way, 

Sin is a departure from the character and will of God—a deviation from the way things ought to be. Shalom (“peace”) in the Old Testament represents life that is well-ordered, whole, flourishing, and right with God and others. By contrast, sin is anti-shalom. (p. 158)

When it comes to the doctrine of original sin or the peccatum originale, this describes more of the outcome or inheritance people suffer today due to the original rebellion against God done in the Garden during the beginning of humanity (Gen 3; Berkhof, 1938; Diffey, 2015; Hodge, 1997). Due to the craftiness, deceit, pollution, and misrepresentation of God’s Word, Satan was able to convince Eve to disobey the very Words of God which in turn caused Adam to fall into sin and disobey God (Gill, 1839; Grudem, 2004). It is due to the fall that pain, thorns, suffering, evil, man’s inhumanity, decay, and even death were introduced to humankind (Berkhof, 1938; Diffey, 2015; Genesis 2:17 & Romans 6:23). Diffey (2015) notes, 

Paul stated that sin and death entered the world through Adam’s sin, and because of this, as well as the sins each person commits, everyone is a transgressor, sinful by nature, and under the just judgment of a holy God.” (para. 9; Berkhof, 1938; Romans 5:12-15, 18-21) 

Original sin thereby is a miserable condition that the human race is born in to by default due to the original fall of humanity (“Grand Canyon University, 2019; McQuilkin & Copan, 2014). It is an inherited guilt that every human suffers from in which people are naturally inclined to evil (Heb. 3:12), they are deceitful, desperately sick (Jer. 17:9), and totally depraved (Berkhof, 1938; Bird, 2013; Gill, 1839; Hodge, 1997). What is interesting about original sin is that theologians actually debate this! G.K Chesterton (1959) has famously said, “certain new theologians dispute original sin, which is the only part of Christian theology which can really be proven” (p. 53).

Hodge (1997) accurately labels why it is called original sin: 

(1.) Because it is truly of the nature of sin. (2.) Because it flows from our first parents as the origin of our race. (3.) Because it is the origin of all other sins; and (4.) Because it is in its nature distinguished from actual sins. (Vol. 2, p. 227)

Therefore, original sin by nature bends humanity towards sinful acts due to the inheritance of Adam’s sin. Humanities hearts are deceitful and beyond cure (Jer. 17:9), they only think of evil continually (Ge. 6:5; Heb. 3:12), they are filled with a desire for wrong (Ecc. 8:11), and they do not desire or seek after God (Rom. 3:11). Original sin makes people slaves to sin (John 8:34; Rom. 6:16-20). This is precisely why Jesus says, “out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, and slander” (Matt. 15:19). It is these sins and many others that are directly related to original sin.

References

Berkhof, L. (1938). Systematic theology. Grand Rapids, MI: Wm. B. Eerdmans publishing co.

Bird, M. F. (2013). Evangelical theology: A Biblical and systematic introduction. Grand Rapids, MI: Zondervan.

Chesterton, G. (1959). Orthodoxy: One man's journey to sound belief. San Luis Obispo, CA: The Parable Group.

Diffey, D. (2015). Departure from wisdom. In A. DiVincenzo (Ed.), The beginning of wisdom: An introduction to Christian thought and life. Retrieved from http://lc.gcumedia.com/cwv101/the-beginning-of-wisdom-an-introduction-to-christian-thought-and-life/v2.1/#/chapter/4

Gill, J. (1839). A complete body of doctrinal and practical divinity: Or a system of evangelical truths, deduced from the sacred Scriptures(New Edition, Vol. I & II). London: Tegg & Company.

Grand Canyon University. (2019). HTH-330 topic 2 overview: Moral formation in a fallen world[HTML Document]. Retrieved from http://lc.gcu.edu/

Grudem, W. A. (2004). Systematic theology: An introduction to Biblical doctrine. Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Hodge, C. (1997). Systematic theology. Oak Harbor, WA: Logos Research Systems, Inc.

McQuilkin, R., & Copan, P. (2014). An introduction to Biblical ethics: Walking in the way of wisdom (Third ed.). Downers Grove, IL: InterVarsity Press. 

What is Lectio Divina?

In our Western evangelical tradition, one is probably most attuned to the analytical approach or informational approach when it comes to reading God’s Word. This approach is geared towards in-depth Bible study, exegesis, hermeneutics, original languages, genre, and cultural context. Most people of the West would not be familiar with a formational approach to reading Scripture. Reading the Bible with a formational focus was defined by Muto (2012) by saying it “is reading Holy Scripture and the literature of spirituality in such a way that these texts help us to tune into the inner life form or direction meant for us by God from Eternity” (p. 101). This approach to the Word of God has formed a way to interpret the text called the Lectio Divina and composes of four steps: reading, meditation, prayer, and contemplation (“Grand Canyon University,” 2015). These four steps are outlined in detail below.

1. When reading the text or while one is in Lectio, one becomes alive in the text imagining what it was like to hear these words as a member of the audience. One is not trying to only understand the meaning at this point but instead trying to experience the passage. Reading slowly and at times vocalizing the text helps in this process and reading the text over and over places one in Lectio (Issler, 2012). Muto (2012) describes reading “not just with eyes and mind but also with the heart by reading and reflecting, and re-reading” (p. 151).

2. Meditatio is to meditate on the text and one is more focused on the meaning and significance of the Word (“Grand Canyon University,” 2015). Sadly, meditation has been tied up with New Age or Eastern mysticism, and most Christians have failed to learn the beauty that comes from meditating on the Word of God. Scripture actually promotes the value of meditating on God’s Word and can be found coming from the lips of people like Isaac, Joshua, and David (Gen. 24:63; Josh. 1:8; Ps. 1:2; 53:5-6; 143:5; Strobel, 2013). To meditate on a passage, it simply means to “intently focus our mind on a spiritual issue” (Strobel, 2013, p. 126). In addition, meditation is wrestling with God and His truth, it is exposing your own temptations, sins, and hidden secrets to the Lord while discovering His true truth for your life (Strobel, 2013).

3. The next stage of Lectio Divina is called Oratio, and its focus is on prayer. One is to take the text humbly to the Lord and seek what God is trying to teach them at this point. Illumination by the Spirit is vital here if one is unable to see what God is trying to reveal to them. 

4. The last stage is Contemplatio which is contemplation. Contemplation has been defined as “the action of beholding or looking at with attention and thought” (Cross & Livingstone, 2005; Strobel, 2013). During contemplation, one’s mind is captivated by the object of beauty who is Christ, and all concentration is made towards receiving this beauty (Strobel, 2013). Pause, be still, wait on the Lord, bow before the Lord, and wait to experience the wonder, mystery, awe, and reverence of God (Issler, 2012; John 14:21; 23; Ps. 62).

It is during formational approach that one can expect to be made aware of their sinfulness and be taken into the space of God’s holiness (Issler, 2012). It is during this approach that one patiently waits and listens for God to speak to them personally (Issler, 2012). In this approach, one makes space for God to touch them in the very depth of their emotional life, not just their intellectual life (Issler, 2012; Phil. 4:6-7). Issler (2012) goes on to say, “we place ourselves in a context of openness to the mystery of God, with no real agenda, as he seeks to touch our lives in the deep places” (p. 123).

Summing up the importance of formational reading of the Scriptures, one Pastor reminds us of the danger that often times the analytical/informational approach leads one into; that is pride.

Most of the books on interpreting Scripture that I have read lead you to believe that the key to understanding the Bible lies in your mind. The best interpreters know the original languages and historical backgrounds of the Bible. They understand literary structure, systematic theology, and many other things. Scholarship can be a great blessing. Every time I use a concordance, a great biblical commentary, or a carefully thought-out theological monograph, I am benefitting from someone’s scholarship. What I am objecting to is the intellectual pride that is too frequently in biblical scholarship, and the pride that makes the mind the key element in our effort to draw close to God. The mind certainly has a role to play in this pursuit, but it is not the chief role.

According to the Bible, as far as human responsibility is concerned, the key to interpreting all forms of divine revelation is found in the heart, not in the mind. The religious leaders of Jesus’ day studied the Bible more than anyone, but because of the condition of their hearts they never heard God’s voice at any time (John 5:37). Humility, not intelligence, has always been the heart quality that moves God to speak to us and enables us to hear him clearly. It is the humble, not the smart, that God guides and teaches. (Deere, 2001, pp. 89-90; Ps. 25:9)

“The main aim of Lectio Divina, or the formational reading of Holy Scriptures, is less an explanation of concepts and more a penetration of the heart” (Muto, 2012, p. 100).

References

Cross, F. L., & Livingstone, E. A. (Eds.). (2005). In The Oxford dictionary of the Christian Church (3rd ed. rev.). Oxford; New York: Oxford University Press.

Deere, J. (2001). Beginners guide to the gift of prophecy. Ann Arbor, MI: Servant Publication.

Issler, K. (2012). Approaching formative Scripture reading with both head and heart. Journal of spiritual formation & soul care, 5(1), 117–134. Retrieved from https://lopes.idm.oclc.org/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=76118145&site=eds-live&scope=site

Lecture 4. (2015). MIN-320: Christian Character Formation. Phoenix, AZ: Grand Canyon University.

Muto, S. (2012). The art and discipline of formative reading: Revisiting Holy Scripture with humble receptivity. Journal of spiritual formation & soul care, 5(1), 100–116. Retrieved from https://lopes.idm.oclc.org/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=76118144&site=eds-live&scope=site

Strobel, K. (2013). Formed for the glory of God: Learning from the spiritual practices of Jonathan Edwards. Downers Grove, IL: InterVarsity Press.

What is the Point of Church Community?

Community

Just as God is shaping and molding us more into the image of Christ as a community: Father, Son, and Holy Spirit; so to the Church in this same manner is to facilitate formation into believers today (“Lecture 6,” 2015). God, in the beginning saw that it was not good for man to be alone and created a helper for Adam (Gen. 2:18). Our lecture rightly states: 

Throughout the Bible, God calls forth a community of people: the nation of Israel in the Old Testament (Johnston, 2008, pp. 71-102) and the church in the New Testament (Bock, 2008, pp. 103-118). In the consummation of history, the community of heaven is drawn from "every tribe and language and people and nation" (Revelation 5:9 ESV). Thus, from eternity past to eternity future, God has made community vital to spiritual life. (“Lecture 6, 2015, para. 2)

The need to feel wanted, used, to be of value, and to share a sense of connectedness is built into our very fabric of existence since this is what the Trinity is; a community (Bloomquist, 2014; Pettit, 2008). God, Himself exists in a community and is this connectedness to believers today (“Lecture 6,” 2015). One author defines connectedness this way: 

Being a part of something larger than oneself. It is a sense of belonging, or a sense of accompaniment. It is that feeling in your bones that you are not alone. It is a sense that, no matter how scary things may become, there is a hand for you in the dark. While ambition drives us to achieve, connectedness is my word for the force that urges us to ally, to affiliate, to enter into mutual relationships, to take strength and to grow through cooperative behavior. (Bloomquist, 2014, p. 242)

Exploring this connectedness theologically, one must understand what the Hebrew word qahal means. Berkhof (1938) explains the significance of this:

We should not close our eyes to the patent fact that the name “Church” (Heb. qahal, rendered ekklesiain the Septuagint) is applied to Israel in the Old Testament repeatedly, Josh. 8:35; Ezra 2:65; Joel 2:16. The fact that in our translations of the Bible the Old Testament rendering of the original is “gathering,” “assembly,” or “congregation,” while the New Testament rendering of it is “Church,” may have given rise to misunderstanding on this point; but the fact remains that in the Old Testament as well as in the New the original word denotes a congregation or an assembly of the people of God, and as such serves to designate the essence of the Church. Jesus on the one hand said that He would found the Church in the future, Matt. 16:18, but also recognized it as an already existing institution, Matt. 18:17. Stephen speaks of “the Church in the wilderness,” Acts 7:38. And Paul clearly testifies to the spiritual unity of Israel and the Church in Rom. 11:17–21, and in Eph. 2:11–16. In essence Israel constituted the Church of God in the Old Testament, though its external institution differed vastly from that of the Church in the New Testament. (pp. 571-572)

This form of connectedness can only be found inside a community. The author of Hebrews says, “Let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the day drawing near” (Heb. 10:24-25). The failure of oneself, brokenness, death, tragedy, sorrow, depression, and sin can only be defeated and nurtured inside the community of God and His Church (Lecture 6, 2015). Throughout the entire salvation plan of God, one can say that from Genesis through Revelation, God is unfolding the way of restoration of “community between God and man” through our Lord; Jesus Christ (Pettit, 2008, p. 75).

It is through God’s Word and a community of believers that one is able to be cultivated with the ethical morality of an individual and experience the ultimate sense of oneness within the Eucharist (1 Cor. 10:16; Lev. 19:2). It is the community that unites believers in so many ways due to the commonality they all hold: faith (Titus 1:4; Philem. 6), salvation (Jude 3), the Holy Spirit (1 Cor. 12:13), suffering/persecution (1 Peter 4:13; 2 Cor. 1:7; Heb. 10:33), glory (1 Peter 5:1), and the ability to transcend worldly distinction such as race, class, culture, and gender (Eph. 2:11-22; Gal. 3:27-29; Pettit, 2008).

It is only the villain on one’s selfthat prevents people from participating in the community of God (Pettit, 2008).Satan has used technology to break up the community of believers. Smartphones, video games, television, and social media all play a role in the breakdown of the community of God since it creates believers to isolate themselves (Pettit, 2008). Proverbs 18:1 says, “one who isolates himself seeks his own desires; he rejects all sound judgement.” One must recognize that the community of God provides so much support, accountability, purpose, love, friendship, instruction, the ability to use one’s spiritual gifts, and compassion that a single lone ranger Christian is unable to provide for themselves. To sum it all up, one author rightly says, “God is not just saving individuals and preparing them for heaven; rather, He is creating a people among whom He can live and who in their life together will reproduce God’s life and character” (Fee, 2011, p. 66).

References

Berkhof, L. (1938). Systematic theology. Grand Rapids, MI: Wm. B. Eerdmans publishing co.

Bloomquist, K. L. (2014). The connectedness of ecclesial formation. Currents in theology and mission, 41(4), 240–246. Retrieved from https://lopes.idm.oclc.org/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLA0001995137&site=eds-live&scope=site

Bock, D. (2008). "Love and spiritual formation." In P. Petit (Ed.), Foundations of Spiritual Formation. Grand Rapids, MI: Kregel.

Johnston, G. (2008). "Love and spiritual formation." In P. Petit (Ed.), Foundations of Spiritual Formation. Grand Rapids, MI: Kregel.

Lecture 6. (2015). MIN-320: Christian Character Formation. Phoenix, AZ: Grand Canyon University.

Fee, G. D. (2011). Paul, the Spirit, and the people of God. Grand Rapids, MI: Baker Academic.

Pettit, P. (Ed.). (2008). Foundations of spiritual formation: A community approach to becoming like Christ. Grand Rapids, MI: Kregel Publications.