Theories of the imputation of sin on humanity focus on how Adam's original sin is transmitted or applied to the rest of society. Various theological traditions and scholars have developed different views to explain this concept.
It is assumed by those who believe that Adam's was "imputed" to mankind, that for the elect, it was later imputed to Christ. Imputation is a concept like Federal Headship. Yet, looking as might, we will not find any scripture verse that connects the imputation of Adam's sins to mankind. Many think that Romans 5 assumes imputation of sins from Adam, but this word is not found in Romans 5; it is assumed.
Here are the primary theories:
1. Federal (Covenantal) Headship Theory
- Summary: Adam is viewed as the representative (or federal head) of the entire human race. When he sinned, his guilt was imputed (legally charged) to all humanity because he acted on behalf of everyone.
- Key Proponents: Reformed theologians (e.g., Charles Hodge, Louis Berkhof).
- Biblical Basis: Romans 5:12-21 – "Through one man's disobedience, many were made sinners."
- Implications: Humanity is born guilty and condemned because of Adam’s sin, even before committing personal sin.
2. Natural (Realist) Headship Theory (This view seems to be the closest to the Biblical view) - ed
- Summary: All humanity was in Adam physically and spiritually when he sinned, making his sin literally our sin. This view suggests that people inherit both the sinful nature and guilt because they were present in Adam when he fell.
- Key Proponents: Augustine of Hippo, William G. T. Shedd.
- Biblical Basis: Hebrews 7:9-10 – Levi is said to have paid tithes through Abraham, implying a shared identity across generations.
- Implications: Human beings are born with both a corrupt nature and legal guilt due to their actual participation in Adam’s sin.
3. Mediate Imputation Theory
- Summary: Adam’s sin is not directly imputed to humanity. Instead, humans inherit a corrupt nature from Adam, and this corruption is the basis for God condemning them. The guilt of sin is indirectly imputed through the sinful nature.
- Key Proponents: Placeus (Josué de la Place).
- Biblical Basis: Romans 5:12 – "Death spread to all men because all sinned."
- Implications: People are only condemned because of their own sin, which inevitably flows from their inherited sinful nature.
4. Immediate Imputation Theory
- Summary: Adam’s guilt is directly and immediately imputed to all his descendants by God’s decree, without the need for personal involvement or the inheritance of a sinful nature first.
- Key Proponents: Francis Turretin, a traditional Reformed theologian.
- Biblical Basis: Romans 5:18 – "One trespass led to condemnation for all men."
- Implications: Every person is held legally accountable for Adam’s sin from the moment of conception.
5. Pelagian Theory
- Summary: There is no imputation of Adam’s sin to humanity. Each person is born morally neutral and becomes a sinner only by their own free choice and disobedience.
- Key Proponents: Pelagius.
- Biblical Basis: Ezekiel 18:20 – "The soul who sins shall die."
- Implications: Humans are not affected by Adam’s sin beyond being exposed to a sinful environment and are responsible solely for their own actions.
6. Arminian (Partial Depravity) Theory
- Summary: Humans inherit a weakened moral nature (a tendency to sin) but not the guilt of Adam’s sin. God grants prevenient grace to restore the capacity to choose good or evil.
- Key Proponents: Jacobus Arminius, John Wesley (Methodist tradition).
- Biblical Basis: Romans 5:18-19 – Emphasis on Christ’s obedience providing a way to counteract Adam’s disobedience.
- Implications: Humans are affected by Adam’s sin in their nature but are not automatically condemned by it.
7. Eastern Orthodox View
- Summary: Emphasizes "ancestral sin" rather than inherited guilt. Adam’s sin introduced corruption and death into human nature, but humans are not born legally guilty of his sin.
- Key Proponents: Eastern Orthodox theologians (e.g., John of Damascus).
- Biblical Basis: Romans 6:23 – "The wages of sin is death."
- Implications: Humanity inherits mortality and a proclivity to sin, but each person is judged based on their own actions.
Comparison summary
| Theory | Imputation Mechanism | Human Condition Due to Adam's Sin |
|---|---|---|
| Federal Headship | Legal representation | Guilty and corrupted by Adam’s disobedience |
| Natural Headship | Biological/spiritual unity | Guilty because humanity was "in" Adam |
| Mediate Imputation | Through inherited corruption | Guilty because of inherited sinful nature |
| Immediate Imputation | Direct legal imputation by God | Guilty immediately due to divine decree |
| Pelagian | No imputation | Born neutral, responsible only for their own sin |
| Arminian | Corruption without direct guilt | Inherited weakness but no automatic guilt |
| Eastern Orthodox | Corruption, not legal guilt | Inherits mortality and corruption, not guilt |
In our next article tomorrow we will explain your view.
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