Original Sin, an Overview

The phrase "Original Sin" does not appear in the Bible or Jewish writings. It emerged as a theological interpretation following the Babylonian Exile and the Jews’ return to Judea, becoming foundational to Christian doctrine through the teachings of Paul, who regarded Jesus’ death as an atonement for Adam’s transgression, resulting in human mortality. My perspective on this doctrine was shaped by an independent study of the Old Testament, unguided by New Testament interpretations—a method once noted in my college years as resembling a Jewish approach. Without a religious upbringing, I perceived Judaism and Christianity as distinct traditions rather than a unified narrative. Consequently, Original Sin appears as a Christian innovation divergent from the Old Testament’s textual evidence. Paul articulates this concept as follows:

Romans 5:12, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."

Romans 5:19, "For as by one man’s disobedience many were made sinners."

1 Corinthians 15:22, "For as in Adam all die, even so in Christ shall all be made alive."

The notion of collective punishment for the actions of a single individual raises questions of justice and rationality. This principle is explicitly contradicted by the Old Testament, which emphasizes personal accountability:

Deuteronomy 24:16, "The fathers shall not be put to death for the children… every man shall be put to death for his own sin."

2 Kings 14:6, "…The fathers shall not be put to death for the children… every man shall be put to death for his own sin."

Ezekiel 18:20, "The soul that sinneth, it shall die. The son shall not bear the iniquity of the father…"

Ezekiel 33:20, "I will judge you every one after his ways."

Jeremiah 31:29-30, "…Every one shall die for his own iniquity…"

Paul asserts that humanity cannot escape Adam’s legacy except through Jesus (Romans 3:10, "There is none righteous, no, not one"—see also 1 John 1:8, 10; Romans 3:12, 5:12). However, the Bible presents examples of righteous individuals:

Genesis 7:1, "…Thee have I seen righteous before me…"

Job 1:1, "…Job… was perfect and upright…"

Job 1:8, "…A perfect and an upright man…" (also 2:3)

Luke 1:5-6, "…Zacharias… and Elisabeth… were both righteous before God, walking in all the commandments… blameless."

Conclusion

The narrative of Adam is not regarded as literal history; human mortality appears inherent rather than a punitive outcome. Paul, who had no direct acquaintance with Jesus, significantly developed the doctrine of Original Sin, which stands in contrast to the Old Testament’s emphasis on individual responsibility. Christian interpretations, notably Augustine’s, vary widely and frequently diverge from Jewish theological foundations. Prior to the Babylonian Captivity, Judaism recognized no independent Devil; Satan’s later depiction, resembling the Zoroastrian Ahriman, emerged post-exile as an adversary, though originally a servant of God (Job 1:6). Outside Paul’s writings, this doctrine finds limited biblical support.

Judaism’s Rejection of Original Sin

Augustine (354-430 CE) first systematized the concept of inherited sin stemming from Adam’s disobedience (Genesis 3:17-19), a term introduced by Tertullian in the 2nd century. Paul’s writings (Romans 5:12-19) posit that all inherit this sin, remediable only through Jesus’ grace. In contrast, Judaism maintains that individuals are born innocent, with a pure soul, entering a world of challenges to foster growth rather than to expiate Adam’s actions. Genesis 2:17 ("you shall die") frames mortality as a natural consequence of choice—Adam’s preference for knowledge over perfection—not a divine penalty. The hardships outlined in Genesis 3 represent opportunities for achievement, not curses. The Jewish mission is to uncover inherent goodness (Kolatch, 1989; Rabbi Moss).

Encarta on Original Sin

Original Sin, in Christian theology, denotes humanity’s universal sinfulness, attributed to Adam’s initial transgression. The concept is inferred from Paul, John, and Jesus; late Jewish apocalyptic writings link global corruption to Satan’s fall and Adam’s temptation. Augustine introduced the idea of sin’s transmission through procreation, building on Tertullian, a view upheld by medieval theologians and Protestant reformers such as Luther and Calvin. Later, liberal Protestants rejected it in favor of an optimistic anthropology. (Encarta Multimedia Encyclopedia)

New Testament Development

In Romans and 1 Corinthians, Paul elaborates Original Sin, presenting Jesus’ death as its remedy (Romans 5:12). The New Testament frames rejection of Jesus as willful disobedience, meriting separation from God—either Hell or Purgatory—unless redeemed by faith in him. The serpent of Genesis 3 is identified with Satan by the time of NT canonization (Revelation 12:9), a connection absent from the original Old Testament text.

Augustine’s Western Formulation

Augustine’s formulation—that sin is inherited at birth and inescapable without Jesus’ atonement—underpins Western Christianity, both Catholic and Protestant. Humanity is born in sin, redeemed through Christ’s sacrifice, aspiring to eternal life. Interpretations differ: Calvinists emphasize predestined salvation; universalists anticipate universal redemption; others highlight human agency alongside divine grace. Some theologians propose Jesus’ exemption from Original Sin due to its paternal transmission.

Orthodox Christianity’s Perspective

Eastern Orthodox Christianity, unaffected by Augustine’s Latin writings until their 14th-century translation into Greek, rejects inherited guilt. It posits a corrupted human nature, not a legal culpability, which is restored through participation in church life, such as the Eucharist. The goal is theosis—a union with God surpassing the original state in Eden.