07.05 - Consequences of Original Sin Doctrine

7.5 CONSEQUENCES OF ORIGINAL SIN DOCTRINE A most vexing problem of the doctrine of original sin is our understanding of who Jesus was and what He did for us. If we believe in original sin, there is no escaping that Jesus himself must have been born in sin. Heb 4:15-16 states: "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." If Jesus was born separated from original sin, when the rest of us are not, then this statement could not be made. Further, the bible teaches in Php 2:6-7 with regard to Jesus: "Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." It is clear that if all mankind since Adam was born in original sin, then Jesus must have been born in original sin; who can believe it? Of course, as is true of all false doctrines, this one has its capacity to enslave (John 8:32). The Roman Catholic church teaches that the only way to break the spell of original sin is by applying to infants the holy water which only it can create. This produces a strong obligation to "christen" these children into the church, and later to induct them in without the benefit of obedience to the full will of God (including scriptural baptism). How many have given themselves over to this system? And yet, few of the denominations have totally rejected these superstitions. By accepting the basic doctrine of original sin, and continuing to practice infant "baptism" as a remedy, many denominations have continued to give credence to this myth which originated with catholicism. Obedience to these superstitions do not show faith in the Lord who sent the Holy Spirit to guide the apostles into all truth.

These are the obvious, direct consequences of the doctrine of original sin. However, the subtle effects cannot be underestimated. If, in fact, we are altogether depraved from birth, then how can a just God blame us as individuals for our propensity toward sin? Note that we do not deny that mankind has a propensity toward sin -- an inclination or disposition toward it. The question is: how did we (as individuals) come to have it? Is it because we have inherited the sin of Adam? Or, is it because we, of our own volition, have had to have our own way separate and apart from God? The former denies our guilt and the responsibility for our sin; thus, who else is to blame but God? How can we accept salvation as a free gift of God? and, how can we appreciate the sacrifice which Jesus made for us? If we blame God in the least bit for our own sins, there is not a chance for us to fully understand the relationship which we must have with God if we are to be saved.