"To the understanding of this subject, there is no necessity for an anxious discussion, (which in no small degree perplexed the ancient doctors), as to whether the soul of the child comes by transmission from the soul of the parent. It should be enough for us to know that Adam was made the depository of the endowments which God was pleased to bestow on human nature, and that, therefore, when he lost what he had received, he lost not only for himself but for us all. Why feel any anxiety about the transmission of the soul, when we know that the qualities which Adam lost he received for us not less than for himself, that they were not gifts to a single man, but attributes of the whole human race? There is nothing absurd, therefore, in the view, that when he was divested, his nature was left naked and destitute that he having been defiled by sin, the pollution extends to all his seed. Thus, from a corrupt root corrupt branches proceeding, transmit their corruption to the saplings which spring from them. The children being vitiated in their parent, conveyed the taint to the grandchildren; in other words, corruption commencing in Adam, is, by perpetual descent, conveyed from those preceding to those coming after them. The cause of the contagion is neither in the substance of the flesh nor the soul, but God was pleased to ordain that those gifts which he had bestowed on the first man, that man should lose as well for his descendants as for himself.
"The Pelagian cavil, as to the improbability of children deriving corruption from pious parents, whereas, they ought rather to be sanctified by their purity, is easily refuted. Children come not by spiritual regeneration but carnal descent. Accordingly, as Augustine says,"Both the condemned unbeliever and the acquitted believer beget offspring not acquitted but condemned, because the nature which begets is corrupt." Moreover, though godly parents do in some measure contribute to the holiness of their offspring, this is by the blessing of God; a blessing, however, which does not prevent the primary and universal curse of the whole race from previously taking effect. Guilt is from nature, whereas sanctification is from supernatural grace.""
Jack, I certainly agree with you that we are all born condemned and need to be justified before God. Calvin on Romans 5 is more complicated.
Commenting on Romans 5: 17, which compares death’s reigning by Adam and our reigning in life by Jesus Christ, Calvin calls attention to a “difference between Christ and Adam”: By Adam’s sin we are not condemned through imputation alone, as though we were punished only for the sin of another; but we suffer his punishment, because we also ourselves are guilty; for as our nature is vitiated in him, it is regarded by God as having committed sin. But through the righteousness of Christ we are restored in a different way to salvation.
For Calvin, our sinning in Adam, as taught in Romans 5:12, is that “we are all imbued with natural corruption, and so are become sinful and wicked.” The race becomes guilty for Adam’s transgression by sharing in Adam’s depraved nature. Adam sinned. The punishment for Adam was, in part, the immediate corruption of his nature. But this is the nature of all his posterity (Christ excepted). All of Adam’s posterity are held responsible for the corrupted nature. Not sheer legal representation by a covenant head, but involvement in a corporate nature renders the race guilty before God. I am not responsible for Adam’s disobedience of eating the forbidden fruit. But I am responsible for the sinful nature with which God punished Adam for his act of disobedience.
This view of original sin leaves Calvin with a problem. By what right did God inflict the punishment of a corrupt nature on Adam’s posterity? That the corruption of human nature was divine punishment on Adam, Calvin acknowledges. But it was as well punishment of Adam’s posterity. This, Calvin does not acknowledge. Rather, Calvin's regard the depraved nature only as the guilt of Adam’s posterity.
If I am not guilty for Adam’s act of disobedience, with what right does God punish me — not Adam, but me — with a totally depraved nature?
Calvin’s explanation of the origin of the sin of the human race also has an important implication for the headship of Adam. Adam was head of the race, to be sure. But his headship consisted only of his depraving the human nature of which all partake. His was not the headship of legal representation. Adam did not stand in such a covenantal relation to all men, that, altogether apart from the consequent corrupting of the nature, all are responsible before God for Adam’s act of disobedience.
In view of the apostle’s comparison between Adam and Christ in Romans 5:12ff. (“as by the offence of one … even so by the righteousness of one,” v. 18), the logical parallel to this explanation of the headship of Adam would mean that Christ’s headship also consists only of His being the source of righteousness to His people by infusing righteousness into them. If Adam’s headship was not legal representation, neither is Christ’s headship legal representation.
Calvin recognizes the danger. Therefore, in his commentary on Romans 5:17 Calvin proposes a “difference between Christ and Adam.” “By Adam’s sin we are not condemned through imputation alone,” but “through the righteousness of Christ we are restored in a different way to salvation.”
Romans 5 does do contrast, but it does not teach such a “difference between Christ and Adam.” As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life”
“The notion that the necessary precondition of the imputation to us of Christ’s righteousness is our own faith, of which the necessary precondition is regeneration, is analogous to the rejected theory that the inherent personal moral corruption of each of Adam’s descendants is the necessary precondition of the imputation of his guilt to them.
“On the contrary, if the imputation of guilt is the causal antecedent of inherent depravity, in like manner the imputation of righteousness must be the causal antecedent of regeneration and faith.”
From The Princeton Review —A. A. Hodge, “The Ordo Salutis”
Jack, I certainly agree with you that we are all born condemned and need to be justified before God. Calvin on Romans 5 is more complicated.
ReplyDeleteCommenting on Romans 5: 17, which compares death’s reigning by Adam and our reigning in life by Jesus Christ, Calvin calls attention to a “difference between Christ and Adam”: By Adam’s sin we are not condemned through imputation alone, as though we were punished only for the sin of another; but we suffer his punishment, because we also ourselves are guilty; for as our nature is vitiated in him, it is regarded by God as having committed sin. But through the righteousness of Christ we are restored in a different way to salvation.
For Calvin, our sinning in Adam, as taught in Romans 5:12, is that “we are all imbued with natural corruption, and so are become sinful and wicked.” The race becomes guilty for Adam’s transgression by sharing in Adam’s depraved nature. Adam sinned. The punishment for Adam was, in part, the immediate corruption of his nature. But this is the nature of all his posterity (Christ excepted). All of Adam’s posterity are held responsible for the corrupted nature. Not sheer legal representation by a covenant head, but involvement in a corporate nature renders the race guilty before God. I am not responsible for Adam’s disobedience of eating the forbidden fruit. But I am responsible for the sinful nature with which God punished Adam for his act of disobedience.
This view of original sin leaves Calvin with a problem. By what right did God inflict the punishment of a corrupt nature on Adam’s posterity? That the corruption of human nature was divine punishment on Adam, Calvin acknowledges. But it was as well punishment of Adam’s posterity. This, Calvin does not acknowledge. Rather, Calvin's regard the depraved nature only as the guilt of Adam’s posterity.
If I am not guilty for Adam’s act of disobedience, with what right does God punish me — not Adam, but me — with a totally depraved nature?
Calvin’s explanation of the origin of the sin of the human race also has an important implication for the headship of Adam. Adam was head of the race, to be sure. But his headship consisted only of his depraving the human nature of which all partake. His was not the headship of legal representation. Adam did not stand in such a covenantal relation to all men, that, altogether apart from the consequent corrupting of the nature, all are responsible before God for Adam’s act of disobedience.
In view of the apostle’s comparison between Adam and Christ in Romans 5:12ff. (“as by the offence of one … even so by the righteousness of one,” v. 18), the logical parallel to this explanation of the headship of Adam would mean that Christ’s headship also consists only of His being the source of righteousness to His people by infusing righteousness into them. If Adam’s headship was not legal representation, neither is Christ’s headship legal representation.
Calvin recognizes the danger. Therefore, in his commentary on Romans 5:17 Calvin proposes a “difference between Christ and Adam.” “By Adam’s sin we are not condemned through imputation alone,” but “through the righteousness of Christ we are restored in a different way to salvation.”
Romans 5 does do contrast, but it does not teach such a “difference between Christ and Adam.” As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life”
“The notion that the necessary precondition of the imputation to us of Christ’s righteousness is our own faith, of which the necessary
ReplyDeleteprecondition is regeneration, is analogous to the rejected theory that the inherent personal moral corruption of each of Adam’s descendants is the necessary precondition of the imputation of his guilt to them.
“On the contrary, if the imputation of guilt is the causal antecedent of inherent depravity, in like manner the imputation of righteousness
must be the causal antecedent of regeneration and faith.”
From The Princeton Review —A. A. Hodge, “The Ordo Salutis”