This article by Sam Storms entitled so pessimistic, this is the era of the Mars rover and the Human Genome Project. And haven’t the most learned psychologists and sociologists assured us that people are by nature good, having been turned to their evil ways not by some inner instinct but through the influence of a deviant culture and substandard education?

Clearly, there are obstacles to our understanding and acceptance of this notion of original sin. Perhaps the first thing we should do, therefore, is to define our terms. The terminology of original sin has been used in any one of three ways. Often people think immediately of the original original sin—the first sin of Adam. Others use this language to refer to inherited sin, the idea that all humans are born morally corrupt and spiritually alienated from God.1 Finally, by original sin some are referring to the causal relationship between Adam’s sin and our sin. In this chapter we will be touching on all three elements.

The Contribution of Romans 5:12–21

The key text for our study of original sin is Romans 5:12–21. A central point to keep in mind in studying this passage is that Paul’s thought is distinctly corporate in nature. Douglas Moo explains:

All people, Paul teaches, stand in relationship to one of two men, whose actions determine the eternal destiny of all who belong to them. Either one “belongs to” Adam and is under sentence of death because of his sin, or disobedience, or one belongs to Christ and is assured of eternal life because of his “righteous” act, or obedience. The actions of Adam and Christ, then, are similar in having “epochal” significance. But they are not equal in power, for Christ’s act is able completely to overcome the effects of Adam’s. Anyone who “receives the gift” that God offers in Christ finds security and joy in knowing that the reign of death has been completely and finally overcome by the reign of grace, righteousness, and eternal life (cf. vv. 17, 21).2

Here is what Paul says: Continue reading →