Original Sin According to Paul

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Original Sin According to St Paul

T H E REV. J. S. ROMANIDES

In regard to the doctrine of original sin as contained in the Old Testa

ment and illuminated by the unique revelation of Christ in the New Testa

ment, there continues to reign in the denominations of the Westespeciallynce the development of scholastic presuppositionsa great confusion,

hich in the last few centuries seems to have gained much ground in the

heological problematics of the Orthodox East. In some circles this problem

as been dressed in a halo of mystifying vagueness to such an extent that

ven some Orthodox theologians seem to expect one to accept the doctrine

f original sin simply as a great and profound mystery of faith (e.g., An-

routsos,Dogmatike, pp. 161-162). This has certainly become a paradoxical

ttitude, especially since these Christians who cannot point their fingers athis enemy of mankind are the same people who illogically claim that in

hrist there is remission of this unknown original sin. This is a far cry from

he certitude of St. Paul, who, of the devil himself, claimed that "we are not

gnorant of his thoughts" (noemata). *

If one is to vigorously and consistently maintain that Jesus Christ is the

nique Savior Who has brought salvation to a world in need of salvation, he

bviously must know what is the nature of the need which provoked this

alvation.2 It would, indeed, seem foolish to have medical doctors trained to

eal sickness if there were no such thing as sickness in the world. Likewise, a

avior who claims to save people in need of no salvation is a savior only unto

imself.

Undoubtedly, one of the most important causes of heresy is the failure to

nderstand the exact nature of the human situation described by the Old and

ew Testaments, to which the historical events of the birth, teachings,

eath, resurrection and second coming of Christ are the only remedy. Theailure to understand this automatically implies a perverted understanding

f h i i h Ch i did d i d f d h b


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The temptation facing every inquiry into the thought of St. Paul and t

other Apostolic writers is to approach their writings with definite, althou

many times unconscious, presuppositions contrary to the Biblical witness.

one approaches the Biblical testimony to the work of Christ and the life

the primitive community with predetermined metaphysical notions concer

ing the moral structure of what most would call the natural world, and,

consequence, with fixed ideas concerning human destiny and the needs

the individual and humanity in general, he will undoubtedly take from t

faith and life of the ancient Church only such aspects as fit his own fram

of reference. Then, if he wishes to be consistent in representing his own inte

pretation of the Scriptures as authentic, he will necessarily proceed to expla

away everything extraneous to his concepts as secondary and superficial,

simply as the product of some misunderstanding on the part of certa

Apostles or a group of Fathers, or even the whole primitive Church

general.

A proper approach to the New Testament teaching of St. Paul concerni

original sin cannot be one-sided. It is incorrect, for example, to emphasizin Romans 5:12, the phrase, epWho pantes hemarton, by trying to make it

any certain system of thought concerning moral law and guilt without fi

establishing the importance of St. Paul's beliefs concerning the powers

Satan and the true situation not only of man, but of all creation. It is al

wrong to deal with the problem of the transmission of original sin with

the framework of dualistic anthropology while at the same time complete

ignoring the Hebraic foundations of St. Paul's anthropology. Likewise, a

attempt to interpret the Biblical doctrine of the fall in terms of a hedonisphilosophy of happiness is already doomed to failure because of its refusal

recognize not only the abnormality but, more important, the consequences

death and corruption.

A correct approach to the Pauline doctrine of original sin must take in

consideration St. Paul's understanding of ( 1 ) the fallen state of creation,

cluding the powers of Satan, death and corruption, (2) the justice of G

and law, and (3) anthopology and the destiny of man and creation. The

divisions are not meant to suggest that each topic is to be dealt with here detail; rather, they shall be discussed only in the light of the main proble


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od, the devil has temporarily7 become the "god of this age."

8 A basic pre

pposition of St. Paul's thought is that although the world was created by

od and as such is good, yet now there rules in it the power of Satan. The

vil, however, is by no means absolute, since God has never abandoned His

eation.9

Thus, according to St. Paul, creation as it is is not what God intended it

be"For the creatu re was ma de subject to vanity . . . by reason of him

ho hath subjected the same."10 Therefore, evil can exist, at least temporar

, as a parasitic element alongside and inside of that which God created

iginally good. A good example of this is one who would do the Goodcording to the "inner man," but finds it impossible because of the indwell

g power of sin in the flesh.11 Although created good and still maintained

d governed by God, creation as it is is still far from being normal or nat

a l, if by "n orma l" we understand na tu re according to the original and final

stiny of creation. Governing this age, in spite of the fact that God Himself

still sustaining creation and creating for Himself a remnant, 12 is the devil

mself.13

To try to read into St. Paul's thought any type of philosophy of a naturally

ell balanced universe with inherent and fixed moral laws of reason, accord

g to which men can live with peace of mind and be happy, is to do violence

the Apostle's faith. For St. Paul, there is now no such thing as a natural

orld with an inherent system of moral laws, because all of creation has been

bjected to the vanity and evil power of Satan, who is ruling by the powers

death and corruption.14

For this reason all men have become sinners.15

here is no such thing as a man who is sinless simply because he is livingcording to the rules of reason or the Mosaic law.

16 The possibility of living

cording to universal reason entails, also, the possibility of being without

n. But for Paul this is a myth, because Satan is no respector of reasonable

les of good conduct17

and has under his influence all men born under the

wer of death and corruption.18

Whether or not belief in the present, real and active power of Satan ap

als to the Biblical theologian, he cannot ignore the impor tance tha t

Paul attributes to the power of the devil. To do so is to completely mis

derstand the problem of original sin and its transmission and so mis


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false moralistic philosophical approach which is foreign to the thinking oSt. Paul19 and which was not accepted by the patristic tradition of the East.

For St. Paul, Satan is not simply a negative power in the universe. He

personal with will,21

with thoughts,22

and with methods of deception,

against whom Christians must wage an intense battle24 because they can sti

be tempted by him.25 He is active in a dynamic manner,26 fighting for th

destruction of creation and not simply waiting passively in a restricted corne

to accept those who happen to rationally decide not to follow God and th

moral laws inherent in a natural universe. Satan is even capable of tranforming himself into an angel of light.

27 He has at his disposal miraculou

powers of perversion28 and has as co-workers whole armies of invisible pow

ers.29

He is the "god of this age,"30 the one who deceived the first woman.

It is he who led man 32 and all of creation into the path of death and co

ruption.33

The power of death and corruption, according to Paul, is not negative

but, on the contrary, positively active. "The sting of death is sin,"34

which i

turn reigns in death.35

Not only man, but all creation has been yoked undeits tyrannizing power

36 and is now awaiting redemption. Creation itself sha

also be delivered from the slavery of corruption. 37 Along with the final de

truction of all the enemies of God, deaththe last and probably the greate

enemywill be destroyed.38 Then death will be swallowed up in victory.

For St. Paul, the destruction of death is parallel to the destruction of th

devil and his forces. Salvation from the one is salvation from the other.40

It is obvious from St. Paul's expressions concerning fallen creation, Satan

and death, tha t the re is no room in his thinking for any type of metaphysic

dualism, of departmentalization which would make of this world an inte

mediary domain which for man is merely a stepping stone leading either int

the presence of God or into the kingdom of Satan. The idea of a three stor

universe, whereby God and His company of saints and angels occupy the to

floor, the devil the basement, and man in the flesh the middle, has no roo

in Pauline theology. For Paul, all three orders of existence interpenetrat

There is no such thing as a middle world of neutrality where man can liv

according to natural law and then be judged for a life of happiness in th

presence of God or for a life of to rmen t in the pits of ou ter darkness. On th


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is world and not in another. Both the kingdom of darkness and the king

om of light are battling hand to hand in the same place. For this reason,

e only true victory possible over the devil is the resurrection of the dead.42

here is no escape from the battlefield. The only choice possible for every

an is either to fight the devil by actively sharing in the victory of Christ, or

accept the deceptions of the devil by wanting to believe that all goes well

nd everything is normal.43

II. The Justice of God and Law

It is obvious, according to what has been said about St. Paul's views con

rning the non-dualistic nature of fallen creation, that for Paul there cannot

xist any system of moral laws inherent in a natural and normal universe.

herefore, what man accepts as just and good according to his observations

hum an relationships within society and natur e cannot be confused with

e justice of God. The justice of God has been revealed uniquely an d fully

nly in Christ.44 No man has the right to substitute his own conception of

st ice for that of God.45

The justice of God as revealed in Christ does not operate according to

bjective rules of conduct,46 but rather according to the personal relation

hips of faith and love.47 "The law is not made for a just man, but for the

wless and disobedient, for the ungodly an d for sinners . . . "4 8

Yet the law

not evil, but good49

and even spiritual.50

However, it is not enough. It is of

temporary and pedagogical nature,51

and in Christ must be fulfilled52

and

urpassed by personalistic love, according to the image of God's love as

vealed in Christ.53 Faith and love in Christ must be personal. For this

ason, faith without love is empty. "Though I have all faith, so that I could

move mountains, and have not love, I am nothing."54

Likewise, acts of

ith bereft of love are of no avail. "Though I bestow all my goods and

ough I give my body to be burned, and have not love, it profiteth me

othing."55

There is no life in the following of objective rules. If there were such a

ossibility of receiving life by living according to law, there would be no need

redemption in Christ. "Righteousness should have been by the law."56

If a

aw was given capable of giving life"57

then salvation, and not a promise,as bestowed upon Abraham.58 But life does not exist in the law. It is rather

59


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to vanity and corruption by the devil,62

who through the sin and death o

the first man managed to lodge himself parasitically within creation, of whic

he was already a part but at first not yet its tyrant. For Paul, the transgressio

of the first man opened the way for the entrance of death into the world,

but this enemy64

is certainly not the finished product of God. Neither can th

death of Adam, or even of each man, be considered the outcome of an

decision of God to punish.65

St. Paul never suggests such an idea.

To get at the basic presuppositions of Biblical thinking, one must abando

any juridical scheme of thought which falsely refers to extra-Biblical criteri

such as the sense of human justice which demands punishment and reward

according to objective rules of morality. To approach the problem of origina

sin in such a naive manner as to say that tout lecteur sense concilura qu'un

pnalit commune implique une offense commune, and that thus all share

the guilt of Adam,66 is to ignore the t rue natur e of the justice of God an

deny any real power to the devil.

The relationships which exist among God, man and the devil are no

according to rules an d regulations, but according to personalistic freedomThe fact that there are laws forbidding one from killing his neighbor doe

not imply the impossibility of killing not only one, but hundreds of thousand

of neighbors. If man can disregard rules and regulations of good conduc

certainly the devil cannot be expected to follow such rules if he can help i

St. Paul's version of the devil is certainly not that of one who is simply obe

ing general rules of nature and carrying out the will of God by punishin

souls in hell. Quite on the contrary, he is fighting God dynamically by mean

of all possible deception, trying by all his cunning and power to destroy thworks of God.

67 Thus salvation for man and creation cannot come by

simple act of forgiveness of any juridical imputation of sin, nor can it com

by any payme nt of satisfaction to the devil (Or igen) or to God (Rome

Salvation can come only by the destruction of the devil and his power.68

Thus, accord ing to St. Pau l, it is God Himself Wh o has destroyed "pr in

cipalities and powers" by nailing the handwriting in ordinances, which wa

against us, to the cross of Christ.69 "God was in Christ, reconciling the wor

to Himself, not imputing to them their offences."70

Although we were in siGod did not hold this against us, but has declared His own justice to thos


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od it is always that which is revealed to those who have become hopelessly

slaved, by their own choosing, to the flesh and the devil.73

Although crean is held captive in corruption, those without the law are without excuse

worshipping and living falsely, because "the invisible things of Him from

e creation of the world are clearly seen, being understood by the things

at are made, even His eternal power and Godhead 74"Wherefore God

o gave them up to uncleanness through the desires of their own hearts to

shonor their own bodies between themselves. . . "7 5

and again, "God gave

em over to reprobate mind."76

This does not mean that God caused them

become what they are, but rather that He gave them up as being com

etely lost to corruption and the power of the devil. One must also interpret

her similar passages in like manner.77

This giving up by God of people who have already become hardened in

eir hearts against His works is not restricted to the gentiles, but extends,

o, to Jews.78

"For not the hearers of the law are just before God, but the

ers of the law shall be justified."79 And, "For as many as have sinned in

e law shall be judged by the law."

80

The gentiles, however, even thoughey are not under the Mosaic law, are not excused from the responsibility

personal sin, for they, "having not the law, are a law unto themselves, who

ew the work of the law written in their hearts, their conscience also bearing

tness, and amongst themselves accusing or else excusing their thoughts."51

the last judgment, all men, whether under the law or not, whether hearers

Christ or not, shall be judged by Christ according to the Gospel as

eached by Paul,82

and not according to any system of natural laws. Even

ough the invisible things of God "from the creation of the world are clearly

en, being understood by the things that are made, even His eternal power

d Godhead," there is still no such thing as moral law inherent in the uni

rse. The gentiles who "have not the law" but who "do by nature the things

ntained in the law" are not abiding by any natural system of moral laws in

e universe. They rather "shew the work of the law written in their hearts,

eir conscience also bearing witness." Here, again, one sees Paul's concep

n of personal relationships between God and man. "God hath shewed it

to them,83

and it is God Who is still speaking to fallen man outside of the

w, through the conscience and in the heart, which for Paul is the center of

n's thoughts84

and for members of the body of Christ the dwelling place


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(a) T H E DES TINY OF MA N

It would be nonsense to try to read into Paul's theology a conception

human destiny which accepts the aspirations and desires of what one wou

call "natural man" as normal. It is normal for natural man to seek securi

and happiness in the acquisition and possession of objective goods. T

scholastic theologians of the West have often used these aspirations of natur

man as proof that he is instinctively seeking after the Absolute, the possessio

of which is the only possible state of complete happiness, that is, a sta

wherein it is impossible to desire anything more because nothing better exisThis hedonistic type of approach to human destiny is, of course, possible on

for those who accept death and corruption either as normal or, at most,

the outcome of a decision of God to punish. If those who accept God as t

ultimate source of death were to really attribute sin to the powers of corru

tion, they would in effect be making God Himself the source of sin and evil.

For St. Paul, there is no such thing as normality for those who have n

pu t on Christ. The destiny of ma n and creat ion cannot be deducted fro

observations of the life of fallen man and creation. Nowhere does Paul caon Christians to live a life of security and happiness according to the ways

this world. On the contrary, he calls on Christians to die to this world a

the body of sin,87

and even to suffer in the Gospel, according to the power

God.88 Paul claims that "all who want to live godly lives in Christ Jesus sh

be persecuted."89 This is hardly the language of one who is seeking secur

and happiness.90

No r is it possible to suppose tha t for Paul such sufferin

without love could be considered as the means to reach one's destiny. Th

would fall under the category of payment for works and not the person

relationships of faith and love.91

St. Paul does not believe that human destiny consists simply in becomi

conformed to the rules and regulations of nature, which supposedly rema

unchanged from the beginning of time. The relationship of the Divine W

to human wills is not one of juridical or hedonistic submission of the one

the other (as St. Augustine and the scholastics thought), but rather one

personal love. St. Paul claims that "we are co-workers of God."92 Our r

lationship of love with God is such that in Christ there is now no longer ne

for law "If ye be led by the Spirit ye are not under the law "93

The membe


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imself,99 Who has predestined His elect to become "conformed to the image

f His Son,"100

Who did nothing to please Himself but suffered for others.101

hrist died so that the living should no longer live unto themselves,10 2

but

hould become perfect men, even "unto the measure of the stature of the

lness of Christ."103

Christians are no longer to live according to the rudi

ents of this world, as though living in this world,10 4 but are to have the same

ind as Christ,10 5 so that in Christ they may become perfect.10 6 Men are no

nger to love their wives according to the world, but must love their wives

xactly "as Christ loved the Church and gave Himself for it."107

The destiny

f man is not happiness and self-satisfaction,

108

but rather perfection inhrist. Man must become perfect, as God109

and Christ are perfect.11 0

Such

erfection can come only through the personalistic power of divine and self

ss love,111 "which is the bond of perfection." 112 This love is not to be con

sed with the love of fallen man who seeks his own.113 Love in Christ does

ot seek its own, but that of the other. 114

To become perfect according to the image of Christ is not restricted to the

alm of love, but forms an inseparable part of the salvation of the total man

nd creation alike. Man's body of humility will be transformed to becomeconformed" to Christ's "body of glory."11 5 Man is destined to become, like

hrist, perfect according to the body also. "He Who raised Christ from the

ead shall bring to life also your mortal bodies by His Spirit which dwells in

ou."116

St. Paul claims that death is the enemy11 7

which came into the world and

assed unto all men through the sin of one man. 118 Not only many, but all of

eation became subject to corruption.119

The subjugation of man and crea

on to the power of the devil and dea th was obviously a temporary frusation of the original destiny of man and creation. It is false to read into

aul's statements about the first and second Adams the idea that Adam

ould have died even though he had not sinned, simply because the first

dam was made eis psychen zosanwhich expression, according to St. Paul's

sage within the context, clearly means mortal.120

Adam could very well have

een created not naturally immortal, but if he had not sinned there is no

ason to believe that he would not have become immortal by nature. 121 This

certainly implied by the extraordinary powers St. Paul attributes to deathnd corruption.


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himself, according to the "inner man," wants to do good but cannot, it is n

longer he who does the evil, but sin that dwelleth in him.127

So he asks, "O

wretched man that I am! who will deliver me from the body of thi

death?"1 28

To be delivered from the "body of this dea th" is to be saved from

the power of sin dwelling in the flesh. Thus, "the law of the spirit of life i

Christ Jesus has liberated me from the law of sin and death."129

It is misleading to try to interpret this section13 0 of Paul according to

dualistic anthropology, which would make the term, sarkikos, refer only t

the lower appetites of the bodyand especially of the sexual desiresto thexclusion of the soul. The word, sarkikos, is no t used by Paul in such

context. Elsewhere, St. Paul reminds married people that they have no

authority over their own bodies and so should not deprive one anothe

"unless it be with consent for a time that ye may give yourselves to fastin

and prayer, and come together again that Satan may not tempt you for you

incontinency.13 1

To the Corinthians he declares that they are an epistl

written not with ink, "but with the Spirit of the living God, not in tables o

stone, but in fleshly tables of the hearten plaxi kardias sarkinais"133

Chriswas known according to the flesh134 and "God was manifested in the flesh."1

St. Paul asks whether, if he has planted spiritual things amongst the Corinth

ians, it is such a great thing if he shall reap the sarkika.136

Nowhe re does h

use the adjective, sarkikos, exclusively in reference to the sexual, or wh at

commonly called the desires of the flesh in contrast to those of the soul.

It seems that St. Paul attributes a positive power of sin to the sarx as suc

only in the epistle to the Galatians, who, having begun in the Spirit, now

think that they are being perfected in the flesh.137

The sarx here has a wiwhich desires against the pneuma.

138, "The works of the flesh are manifes

which are these; adultery, fornication, uncleanliness, lasciviousness, idolatry

witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies

envyings, murders, drunkeness, revellings and such like."13 9

Most of thes

works of the sarkos would require the very active, and even initiative, par

ticipation of the intellect, which here is an indication that the sarx, for Pau

is much more than what any dualistic anthropology would be ready to admi

The flesh as such, however, as a positive force of sin, found over-emphasizein Galatians, where Paul is infuriated over the foolishness of his readers,

14


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rx and psyche (flesh an d soul) both denote the whole living person and

ot any part of him.14 5 Thus, in the Old Testament the expression, pasa

rx (all flesh), is employed for all living things,14 6 as well as for man in

articular.147

The expression, pasa psyche (all souls), is used in the same

anner.148 In the New Testament, both expressions, pasa sarx149

and pasa

yche,15 0 are used in perfect accord with the Old Testament context.

Thus we find that, for St. Paul, to be sarkikos151

and psychikos152

means

xactly the same thing. "Flesh and blood (sarx kai haima) cannot inherit the

ngdom of God"

153

because corruption cannot inherit incorruption.

154

Foris reason, a soma psychikon is "sown in coruption" and "raised in incorrup

on; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is

ised in power."155

"A soma psychikon is sown, an d a soma pneumatikon is

ised. There is a soma psychikon an d there is a soma pneumatikon!"156

Both

e sarkikon and the psychikon are dominat ed by dea th and corruption and

o cannot inherit the kingdom of life. This only the pneumatikon can do.

However, the pneumatikon is no t first, but the psychikon, and afterward

e pneumatikon. The first ma n is from the ea rth; earthy; the second man,e Lord, from heaven."157 That the first man became eis psychen zosan (a

ving soul), for Paul, means exactly that he became psychikon, and therefore

ubject to corruption,158 because "from the ear th, ea rt hy . . . "159 Such ex

ressions do not admit of any dualistic anthropology. A soma psychikon

from the earth, earthy," or a psyche zosa "from the earth, earthy," would

ad to impossible confusion if interpreted from the viewpoint of a dualism

hich distinguishes between the body and soul, the lower and the higher, the

aterial and the purely spiritual. What, then, would a psyche zosa be, whichame from the earth and is earthy? In speaking of death, a dualist could

ever say that a. soma psychikon is sown in corruption. He would ra ther have

say th at the soul leaves the body, which alone is sown in corruption.

Neither the psyche nor the pneuma is the intellectual pa rt of ma n. To

uote I Corinthians 2:11 (tis gar oiden anthropon ta tou anthropou ei me to

neuma tou anthropou to en auto?) or I Thessalonians 5:23 (Autos o Theos

a eirenes hagiasai hymas holoteleis, kai holokleron hymon to pneuma kai

e psyche kai to soma amemptos en te parousia toy K.H.I.X. teretheie) doesot prove otherwise. On e cannot take these expressions in isolation from the


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(mind). Therefore, for St. Paul, the realm of pneuma does not belong withi

the category of human understanding. It is of another dimension.

In order to express the idea of intellect or understanding all four evangel

ists use the word, kardia (heart).1 6 1

The word, nous (m in d), is used onl

once by St. Luke.162

In contrast, St. Paul makes use of both kardia163

an

nous16

* to denote the faculty of intelligence. Nous, however, cannot be taken

for any such thing as the intellectual faculties of an immaterial soul. Nous i

rather synonymous with kardia, which in tu rn is synonymous with the es

anthropon.

The Holy Spirit is sent by God into the kardia,165

or into the eso anthro

pon,166

th at Christ may dwell in the kardia.167

The kardia and the eso anthro

pon are the dwelling place of the Holy Spirit. Man delights in the law of Go

according to the eso anthropon, bu t there is anothe r law in his member

which wars against the law of the nous.168

Here the nous is clearly synonym

ous with the eso anthropon, which in tu rn is the kardia, the dwelling plac

of the Holy Spirit and Christ.169

To walk in the vanity of the nous, with the dianoia darkened, being alien

ated from the life of God through ignorance, is a result of the "hardening o

the heartdia ten perosin test kardias."170

It is the he ar t which is the seat o

man's free will, and it is here where man by his own choice either become

blinded171

and hardened,172

or else enlightened in his understanding of th

hope, glory, and power in Christ.17 3 It is in the heart where the secrets o

men are kept,17 4

and it is Christ "Who both will bring to light the hidde

things of darkness and will make manifest the counsels of the heart."

175

It would be absurd to interpret St. Paul's use of the expressions, eso anthro

pon and nous, according to a dualistic anthropology by ignor ing his use o

the word, kardia, which is in perfect accord with the New Testamen t an

Old Testament writers. By using such words as nous and eso anthropon, Pau

is certainly introducing new terminology, foreign to traditional Hebraic usage

but he is definitely not introducing any new anthropology based on Hellenis

tic dualism. St. Paul never refers to either psyche or pneuma as facult ies o

human intelligence. His anthropology is Hebraic and not Hellenistic.

In both the Old and New Testaments, one finds the expression, to pneum


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sence or universal idea of ma n whose destiny is to become conformed to a

ate of mechanical contentment in the presence of God whereby his will willcome sterile and immoble in a state of complete self-satisfaction an d happi

ss (e.g., according to the Neo-platonic teaching of St. Augustine and the

oman scholastics in general concerning human destiny). The personality

man does not consist of an immaterial intellectual soul which has life of

elf and uses the body simply as a dwelling place. The sarx, or psyche, is

e total man, and the kardia is the center of intel ligence where th e will has

omplete independence of choice to become either hardened to truth or

ceptive to divine enlightenment from without. The pneuma of man is no te center of human personality, nor is it that faculty which rules the actions

men, but rather it is the spark of divine life given to man as his principle

life. Thus, man can live according to the pneuma tes zoes or according to

e law of the flesh, which is death and corruption. The very personality of

an, therefore, although created by God Himself, remains outside of the

sence of God, and therefore completely free either to reject the act of

eation, for which he was not consulted, or to accept the creative love of

od by living according to the pneuma, given to him for this purpose by God.

"The mind of the flesh is death, but the mind of the spirit is life and

eace."180

Those who live according to the flesh shall die.18 1

Those who

ortify the deeds of the flesh by the spirit shall live.182 The spirit of man,

owever, deprived of union with the vivifying Spirit of God, is hopelessly

eak against the flesh dominated by death and corruption183"Who shall

elive me from the body of this death." 184 And, "The law of the pneumatos

s zoes (spirit of life) in Chr ist Jesus ha th made me free from the law of sin

nd death."185 Only those whose spirit has been renewed 186 by union with the

pirit of God187

can fight the desires of the flesh. Only those who are given

e Spirit of God and hear Its voice in the life of the body of Christ are able

fight against sin. "The Spirit itself beareth witness with our spirit that we

e the children of God."188

Although the spirit of man is the principle of life given to him by God, it

n still partake of the filthiness of fleshly works. For this reason, it is neces

ry for Christians to guard against the corruption not only of the flesh, but

the spirit, also.189 The union of man's spirit with the Spirit of God in bap

sm is no magical guarantee against the possibility of their separa tion To


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God. Communion with Christ through the Spirit is communion with t

whole Godhead. Exclusion from the One Person is exclusion from all Thr

Persons.

"The works of the flesh are manifest. . ."19 3

"The mind of the flesh is e

mity against God, for it is not subject to the law of God, neither indeed c

it be. So then they that are in the flesh cannot please God.194

Such peop

are enslaved to the power of death and corruption in the flesh. They mu

be saved from the "body of this death."195

On the other hand, those w

have been buried with Christ through baptism have died to the body of s

and are living unto Christ.196 They are no longer living according to t

desires of flesh, but of the spirit. "The fruit of the spirit is love, joy, peac

longsuffering, gentleness, goodness, faith, meekness, temperenceagain

such there is no law. And they that are Christ's have crucified the flesh wi

the affections and lusts."197

It is clear that, for St. Paul, the union of man's spirit with the Spirit

God in the life of love within the body of Christ is life an d salvat ion. O n t

other hand, to live according to the desires of the flesh, dominated by t

powers of death and corruption, means death"For the mind of the fle

is death."198 St. Paul is dealing throughout his epistles with the categories

life an d death. God is life. The devil holds the reins of dea th and corrupt io

Unity with God in the Spirit, through the body of Christ in the life of lov

is life and brings salvation and perfection. Separation of man's spirit fro

the divine life in the body of Christ is slavery to the powers of death an

corruption used by the devil to destroy the works of God. The life of t

Spirit is unity and love. The life according to the flesh is disunity and disolution in death and corruption.

It is absolutely necessary to grasp the essential spirit of St. Paul's usage

the words, sarx, psyche, and pneuma, in order to avoide the widespread co

fusion that dominates the field of inquiry into Pauline theology. St. Paul

never speaking in terms of immaterial rational souls in contrast to materi

bodies. Sarx and psyche are synonymous and comprise, together with t

pneuma, the tota l man. To live according to the pneuma is no t to live a l

according to the lower half of man. On the contrary, to live according to tsarx, or psyche, is to live according to the law of death. To live accord ing


15/25

s enmity against God for it is not subject to the law of God, neither can itbe."

203 In order to live according to his original destiny, man must be liber

ated from "the body of this death."204 This liberation from the power of

death and corruption has come from God, Who sent His own Son "in the

ikeness of sinful flesh" to deliver man "from the law of sin and death." 205

But, although the power of death and sin has thus been destroyed by the

death and resurrection of Christ, participation in this victory can come only

hrough dying to this world with Christ in the waters of baptism.206

It is only

by dying in baptism and then continuously dying to the rudiments and waysof the world that the members of the body of Christ can become perfect as

God is perfect.

The importance that St. Paul attributes to dying to the rudiments of this

world in order to live according to the "spirit of life" cannot be exaggerated.

To try to pass off his insistence on complete self-denial for salvation as a

product of eschatological enthusiasm is to miss completely the very basis of

the New Testament message. If the destruction of the devil, death and cor

ruption is salvation and the only condition for life according to man's originaldestiny, then the means of passing from the realm of death and its conse

quences to the realm of life, in the victory of Christ over death, must be

taken very seriously. For Paul, the way from death to life is communion with

the death and life of Christ in baptism and a continuous life of love within

the body of Christ. This new life of love within the body of Christ, however,

must be accompanied by a continuous death to the ways of this world, which

is dominated by the law of death and corruption in the hands of the devil.

Participation in the victory over death does not come simply by having a

magical faith and a general sentiment of vague love for humani ty (Lu ther ) .

Full membership in the body of Christ can come only by dying in the waters

of baptism with Christ, and living according to the law of the "spirit of life."

Catechumens and penitents certainly had faith, but they either had not yet

passed through death, in baptism, to the new life, or else, once having died

o the flesh in baptism, they failed to remain steadfast and allowed the power

of death and corruption to regain its dominance over the "spirit of life."

In regard to St. Paul's teaching concerning baptismal death to the rudi

t f thi ld it i i t ti t t hi f th d t


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confession of the death and resurrection of Christ. According to the presuppositions set forth by St. Paul concerning baptismal death, it is very pos

sible to describe the Church as the soma of Christ no t only because of the in

dwelling of Christ and the Holy Spirit in the bodies of Christians, but also

because all the members of Christ have died to the body of sin in the waters

of baptism. Before sharing in the life of Christ, one must first become an

actual soma by being liberated from the devil in passing through a death to

the ways of this world and living according to the "spirit".209

Synthetic Observations

St. Paul does not say anywhere that the whole human race has been

accounted guilty of the sin of Adam and is therefore punished by God with

death. Death is an evil force which made its way into the world through sin,

lodged itself in the world, and, in the person of Satan, is reigning both in

man and creation. For this reason, although man can know the good through

the law written in his heart and may wish to do what is good, he cannot

because of the sin which is dwelling in his flesh. Therefore, it is not he who

does the evil, bu t sin th at dwel leth in him. Because of this sin, he cannot find

the means to do good. He must be saved from "the body of this death."210

Only then can he do good. What can Paul mean by such statements? A

proper answer is to be found only when St. Paul's doctrine of human destiny

is taken into account.

If man was created for a life of complete selfless love, whereby his actions

would always be directed outward, toward God and neighbor, and never

toward himself whereby he would be the perfect image and likeness ofGod then it is obvious that the power of death and corruption has now

made it impossible to live such a life of perfection. The power of death in

the universe has brought with it the will for self-preservation, fear, and

anxiety,21 1

which in turn are the root causes of self-assertion, egoism, hatred,

envy and the like. Because man is afraid of becoming meaningless, he is

constantly endeavoring to prove, to himself and others, that he is worth

something. He thirsts after compliments and is afraid of insults. He seeks his

own and is jealous of the successes of others. He likes those who like him,and hates those who hate him. He either seeks security and happiness in


17/25

movement of what theworld hascome to regard asnormal ma n, is the quest

for security and happiness. But such desires are not normal. They are theconsequences of perversion bydeath and corruption, through which the devil

pervades all of creation, dividing and destroying. This power is sogreat that

even if man wishes to live according to his original destiny it is impossible

because of the sin which is dwelling in the flesh213

"Who will deliver me

from thebody of this death?"214

To share in the love of God,without any concern for one's self, is also to

share in the life and truth of God. Love, life and truth in God are one and

can be found only in God. The turning away of love from God and neighbortoward the self is a breaking of communion with the life and t ruth of God,

which cannot be separated from His love. Th e breaking of this communion

with God can be consummated only in death, because nothing created can

continue indefinitely to exist of itself.215 Thus, by the transgression of the

first man, theprinciple of "sin (thedevil) ente red into theworld and through

sin death, and so death passed upon all men . . ,"216Not only humanity, but

all of creation has become subjected to death and corruption by the devil.217

Because man is inseparably a part of, and in constant communion with,

creation and is linked through procreation to the whole historical process of

humanity, the fall of creation through one man automatically involves the

fall and corruption of all men. It is through death and corruption that all of

humanity and creation is held captive to the devil and involved in sin, be

cause it is by death that man falls short of his original destiny, which was to

love God and neighbor without concern for the self. Man does not die be

cause he isguilty for the sin of Adam.218 He becomes a sinner because he is

yoked to thepowerof the devil through deathand itsconsequences.219

St. Paul clearly says that "the sting of death issin,"22 0

that "sin reigned in

death,"221 and that death is "the last enemy that shall bedestroyed."

222 In his

epistles, he is especially inspired when he is speaking about the victory of

Christ over death andcorruption. I t would be highly illogical to try to inter

pret Pauline thought with the presuppositions (1) that death is normal or

(2) that at most, it is the outcome of a juridical decision of God to punish

the whole human race for one sin, (3) that happiness is the ultimate destinyof ma n, an d (4) that the soul is immaterial, naturally immortal and directly


18/25

sion of death to the descendants of Adam as punishment for the one original

transgression is foreign to Paul's thoughts. The death of each man cannot be

considered the outcome of personal guilt. St. Paul is not thinking as a philo

sophical moralist looking for the cause of the fall of humani ty an d creation

in the breaking of objective rules of good behavior, which demands punish

ment from a God whose justice is in the image of the justice of this world.

Paul is clearly thinking of the fall in terms of a personalistic warfare between

God and Satan, in which Satan is not obliged to follow any sort of moral

rules if he can help it. It is for this reason that St. Paul can say that the

serpent "deceived Eve"223

and that "Adam was not deceived, but the woman

being deceived was in the transgression."224

Man was not punished by God,

but taken captive by the devil.

This interpretation is further made clear by the fact that Paul is insisting

that "until the law sin was in the world, but sin is not imputed when there is

no law. Nevertheless, death reigned from Adam to Moses, even over them

that had not sinned after the similitude of Adam's transgression." 22 5 It is

clear that Paul here is denying anything like a general personal guilt for thesin of Adam. Sin was, however, in the world, since death reigned even over

them who had not sinned as Adam sinned. Sin here is obviously the person

of Satan, who ruled the world through death even before the coming of the

law. This is the only possible interpretation of this statement, because it is

clearly supported elsewhere by Paul's teachings concerning the extraordinary

powers of the devil, especially in Romans 8:19-21. St. Paul's statements

should be taken very literally when he says that the last enemy to be des

troyed is death226

and that "the sting of death is sin."227

From what has been observed, the famous expression, eph'ho pantes

hemarton,228

can be safely in terpreted as modifying the word, thanatos, which

preceeds it, and which gramatically is the only word which fits the context.

Ehp'ho as a reference to Adam is both grammatical ly and exegetically im

possible. Such an interpretation was first introduced by Origen, who ob

viously used it with a purpose in mind, because he believed in the pr

existence of all souls whereby he could easily say that all sinned in Adam.

The interpretation of eph'ho as "because" was first int roduced into the East

by Photius,22 9

who claims that there are two interpretat ions prevalentAdam


19/25

athers accepts the teaching that all men are made guilty for the sin ofAdam.

From purely grammatical considerations it is impossible to interpret

ph'ho as a reference to any word other than thanatos. Each time the gram

matical construction of the preposition epi with the dative is used by Paul, it

s always used as a relative pronoun which modifies a preceding noun231

or

hrase.23 2 To make an exception in Romans 5:12 by making St. Paul use the

wrong Greek expression to express the idea, "because", is to beg the issue.

The correct interpretation of this passage, both grammatically and exegetic-lly, can be supplied only when eph'ho is understood to modify thanatos

ai houtos eis pantas anthropous ho thanatos dielthen eph'ho (thanato)

antes hemarton"because of wh ich" ( death) , or "on the basis of wh ich"

death), or "for which (death) all have sinned." Satan, being himself the

rinciple of sin, through death and corruption involves all of humanity and

reation in sin and death. Thus, to be under the power of death according to

Paul is to be a slave to the devil and a sinner, because of the inability of the

lesh to live according to the law of God, which is selfless love.

The theory of the transmission of original sin and guilt is certainly not

ound in St. Paul, who can be interpreted neither in terms of juridicism nor

n terms of any dualism which distinguishes between the material and the

llegedly pure, spiritual, and intellectual parts of man. It is no wonder that

ome Biblical scholars are at a loss when they cannot find in the Old Testa

ment any clear-cut support for what they take to be the Pauline doctrine of

original sin in terms of moral guilt and punishment.233 The same perplexity

s met by many moralistic Western scholars when they study the Eastern

Fathers,234

Consequently, St. Augustine is popularly supposed to be the first

nd only of the early Fathers who understood the theology of St. Paul. This

s clearly a myth, from which both Protestants and Romans need liberation.

It is only when one understands the meaning of death and its consequences

hat one can understand the life of the ancient Church, and especially its

ttitude toward martyrdom. Being already dead to the world in baptism,

nd having their life hidden with Christ in God,

235

Christians could not faltern the face of death. They were already dead, and yet living in Christ. To be

f id f d th t b till d th f th d il II Ti th 1 7


20/25

for fear of death and torture. The canons of the Church, although toda

generally ignored as an aid to understanding the inner faith of the ancien

Chur ch , still remain very severe for those who would reject their faith f

fear of death.237 Such an attitude towards death is not the product of escha

ological frenzy and enthusiasm, but rather of a clear recognition of who th

devil is, what his thoughts are,238 what his powers over humanity and cre

tion are, how he is destroyed through baptism and the mystagogical lif

within the body of Christ, which is the Church. Oscar Cullman is seriousl

mistaken in trying to make the New Tes tamen t writers say th at Sat an an

the evil demons have been deprived of their power, and that now leur pui

sance n'est qu'apparente.239

The greatest power of the devil is death , whic

is destroyed only within the body of Christ, where the faithful are continu

ously engaged in the struggle against Satan by striving for selfless love. Th

combat against the devil and striving for selfless love is centered in th

corporate Eucharistie life of the local community"For when you assemb

frequently e pi to auto (in the same place) the powers of Satan are destroye

and the destruction at which he aims is prevented by the unity of you

faith."240 Anyone, therefore, who does not hear the Spirit within him callin

him to the Eucharistie assembly for the corporate life of selfless love is ob

viously under the sway of the devil. "He, therefore, who does not assemb

with the Church, has even by this manifested his pride and condemned him

self. . . "241 The world outside of the corporate life of love, in the sacrament

is still under the power of the consequences of death and therefore a slave t

the devil. The devil is already defeated only because his power has bee

destroyed by the birth, life, death and resurrection of Christ; and this defea

is per pe tuated only in the re mn an t of those saved before Chris t and aft

Christ. Both those saved before Christ and after Him are saved by H

death and resurrection, and make up the New Jerusalem. Against th

Church the devil cannot prevail, and by this fact he is already defeated. Bu

his power outside of those who are saved remains the same.24 2 Satan is sti

"the god of this world,"243

and it is for this reason that Christians must liv

as if not living in this world.244

Concluding RemarksThe modern Biblical scholar cannot claim to be objective if his examin


21/25

d of Biblical criticism and at the same time trying to salvage what it takes

o be the essential message of the Gospel writers. Yet, in all their pseudo-

cientific method of research, writers of this school fail to come to any

efinite conclusions because they stubbornly refuse to take seriously the Bib

ical doctrine of Satan, death and corruption. For this reason, such a question

s whether or not the body of Christ was really resurrected is not regarded

s importante.g., Emil Brunner, The Mediator. Wh at is impor tan t is the

aith that Christ is the unique Savior in history, even though very possibly

ot resurrected in history. How he saves and what he saves men from is

resumably a secondary question.

It is clear that for St. Paul the bodily resurrection of Christ is the destruc

ion of the devil, death, and corruption. Christ is the first fruits from the

dead.245 If there is no resurrection there can be no salvation.24 6 Since death

s a consequence of the discontinuation of communion with the life and love

of God, and thereby a captivity of man and creation by the devil, then only

real resurrection can destroy the power of the devil. It is inaccurate and

hallow thinking to try to pass off as Biblical the idea that the question of aeal bodily resurrection is of secondary importance. At the center of Biblical

nd patristic thought there is clearly a Christology of real union, which is

onditioned by the Biblical doctrine of Satan, death and corruption, and

hu ma n destiny. Satan is governing through death, mater ially and physically.

His defeat must be also material and physical. Restoration of communion

must be not only in the realm of mental attitude, but, more important,

hrough creation, of which man is an inseparable part. Without a clear

understanding of the Biblical doctrine of Satan and his power, it is impossble to understand the sacramental life of the body of Christ, and, by conse

quence, the doctrine of the Fathers concerning Christology and Trinity

ecomes a meaningless diversion of scholastic specialists. Both Roman

cholastics and Protestants are undeniably heretical in their doctrines of

race and ecclesiology simply because they do not see any longer that salva

ion is only the union of man with the life of God in the body of Christ,

where the devil is being ontologically and really destroyed in the life of love.

Outside of the life of unity with each other and Christ in the sacramentalife of corporate love there is no salvation, because the devil is still ruling the


22/25

of the Church concerning the Holy Trinity, Christology, and Grace, are no

longer the accepted expressions of the continuous and existential experience

of the body of Christ, living within the very life of the Holy Trinity through

the human nature of Christ, in whose flesh the devil has been destroyed and

against whose body (the Ch ur ch ) the gates of death (hades) cannot prevail.

It is the mission of Orthodox theology today to bring an awakening to

Western Christianity, but in order to do this the Orthodox themselves must

rediscover their own traditions and cease, once and for all, accepting the

corroding infiltration of Western theological confusion into Orthodox theol

ogy. It is only by returning to the Biblical understanding of Satan and

human destiny that the sacraments of the Church can once again become

the source and strength of Orthodox theology. The enemy of life and love

can be destroyed only when Christians can confidently say, "we are not

ignorant of his thoughts."247 Any theology which cannot define with exacti

tude the methods and deceptions of the devil is clearly heretical, because

such a theology is already deceived by the devil. It is for this reason th at the

Fathers could assert that heresy is the work of the devil.

FOOTNOTE REFERENCES

1. II Cor. 2:112. St. Athanasius, De Incarnatione Verbi Dei. 43. I Tim. 4:44. Rom. 5:125. Rom. 8:20

6. Rom. 8:21-237. I Cor. 15:268. II Cor. 4:39. Rom. 1:20

10. Rom. 8:2011. Rom. 7:15-2512. Rom. 11:513. II Cor. 4:314. I Cor. 15:5615. Rom. 3:9-12; 5:1916. Rom. 5:1317. II Cor. 4:3; 11:14; Eph. 6:11-17; II Thes.

2:818. Rom. 8:2419. Col. 2:820. e.g., St. Cyrill of Alexandiia, Migne, P.G.t.

74, c. 788-78921. II Tim. 2:2622. II Cor. 2:1123. I Tim 2:14; 4:1-4; II Tim 2:26; II Cor

34. I Cor. 15:5635. Rom. 5:2136. Rom. 8:2037. Rom. 8:2138. I Cor. 15:24-2639. I Cor. 15:5440. Col. 2:13-15; I Cor. 15:24-27; 15:54-5741. II Cor. 4:3; Gal. 1:4; Eph. 6:1242. I Cor. 15:1 ff.43. Rom. 12:2; I Cor. 2:12: 11:32; II Cor.

4:3; Col. 2:20; II Thes. 2:9; II Tim. 4:10;Col. 2:8; I Cor. 5:10

44. Rom. 1:17; 3:21-2645. Rom. 10:2-4; Phil. 3:846. Rom. 3:20; 5:15 ff; 9:3247. Rom. 9:30-10:10; I Cor. 13:1-14:1; I Tim.

5:848. I Tim. 1:9-1049. I Tim. 1:8

50. Rom. 7:1451. Gal. 3:2452. Gal. 5:1353. Rom. 8:29; 15:1-3; 15:7; I Cor. 2:16;


23/25

Gregory Palamas, Kephaha Physica, 52,

Migne, G 150APrat, La Theologie de samt Paul, Paris924, t c pp 6768m 8 20, I Cor 10 10, II Cor 2 11,3, 11 3, 11 14, Eph 2 13, 6 1117Thes 2 18, 3 5, II Thes 2 9, I Tim14, 5 14, II Tim 2 26l 2 15, I Cor 15 2426, 15 5357, Rom21l 2 1415Cor 5 19m 3 2027m 10 3, Phil 3 8m 1 18 ffm 1 20m 1 24

m 1 28, Rom 9 1418, 8m 9 6m 2 13m 2 12m 2 1415m 2 16m 1 19m 1 21, I Cor 4 5, 1425, Eph 1 17Cor 1 22, Gal 4 6h 3 17m 8 10, 8 13, II Cor 4 1011, 6 410,ol 21112, 2 20, 3 3, II Thes 1 45Tim 1 8, 2 36, 4 5Tim 3 12

Tim 6 79

Cor 13 3Cor 3 9l 5 18

Cor 13 4il 2 58m 3 2128l 2 15m 8 24, 6 6h 5 1m 8 29m 15 13Cor 5 15h 4 13l 2 20

Cor 2 16,Phil 2 58l 1 28h 5 25il 2 20h 5 1m 8 29, I Cor 10 33, 15 49, II Cor

13 Gal 4 19, Eph 4 13, 5 25, Phil5 8, Col 1 28, 3 10, 4 12, I Thes 1 6

or 13 23l 3 14l 2 20m 14 7, 15 13 I Cor 10 24, 10 291 1, 12 2526, 131 ff, II Cor 5 14 15al 5 13, 6 1, Eph 4 2, Phil 2 4, Ihes 5 11l 3 21m 8 11

Cor 15 26m 5 12m 8 20 21

Cor 15 42 49

132 Rom 15 27

133 II Cor 3 3134 II Cor 5 16135 I Tim 3 16136 I Cor 9 11137 Gal 3 3138 Gal 5 1618139 Gal 5 1921140 Gal 3 1141 Rom 7 1718142 I Cor 9 11, Rom 15 27, II Cor 3 3,

4 11, 5 16143 I Tim 3 16144 Rom 7 1718, Eph 2 15145 Tresmontant,Essai sur la pensee Hbraque,

Pans 1953, pp 95-96146 Gen 6 13,17, 7 15,21, Ps 135 25

147 Gen 6 12, Is 40 6, J er 25,31, 12 12,Zach 2 17148 Jos 10 28,30 32,35,37, Gen 1 21,24, 2 7,

19, 9 10,12,15, Lev 11 10149 Matt 24 22, Mk 13 10, Lk 3 6, Rom

3 20, I Cor 1 23, Gal 11 16150 Acts 2 43 , 3 23, Rom 2 9, 13 1, Rev 16 3151 Rom 7 14152 I Cor 2 14153 I Cor 15 50154 Ibid155 I Cor 15 42-49156 I Cor 15 44157 I Cor 15 46-47158 I Cor 15 45159 I Cor 15 47

160 I Cor 14 14-15161 Matt 13 15, 15 19, Mk 2 6, 2 8, 3 5,

6 52, 8 17, Lk 2 35, 24 15, 24 38, Acts8 22, 28 27, Jn 12 40

162 Lk 24 45163 Rom 1 21 , 1 24, 2 5, 8 27. 10 1 6,8 10,

16 18, I Cor 4 5, 7 37, 14 25, II Cor3 15, 4 6, 9 7, Eph 4 18, 6 22, Phil 4 7,Col 2 2, 3 16, 4 8, I Thes 2 4, II Thes2 16, 3 5, I Tim 1 5, II Tim 2 22

164 I Cor 14 14-19, 2 16, Rom 7 23, 12 2,Eph 4 23, Tit 1 15

65 II Cor 1 22, Gal 4 666 Eph 3 1667 Eph 3 17

68 Rom 7 22-2369 Eph 3 16-1770 Eph 4 17-1871 Rom 1 2172 Eph 4 1873 Eph 1 18-1974 I Cor 14 2575 I Cor 4 576 Tresmontant, op cit , 11077 Ibid78 Eccl 12 779 I Tim 6 1680 Rom 8 681 Rom 8 1382 Ibid83 Rom 8 9

84 Rom 7 2485 Rom 8 286 Rom 7 687 Rom 8 9


24/25

199 I Co r 15 56200 R o m 5 21

201 I Co r 15 26202 R o m 8 8203 Ro m 8 7204 R o m 7 24205 R o m 8 111206 R o m 6 114207 e g M a t t 5 29 , 10 28 , 14 12, 26 12, 27 52,

58,5 9, M k 14 18, 15 43 , 15 45 , Lk 12 4,23 52 , 24 3,23 , J n 2 2 1, 19 31,38, 40,20 12, Acts 9 40, I Pe t 2 24, J ud e 9

208 Westcott, Commentary on the Epistle toHebreas

209 St Paul's usage of the word, soma, is no talways consistent, yet it is never used inany dualistic context, t o distinguish be-twee n body and soul O n th e contrar y,Paul frequently uses soma as synonymous

with sarx (I Co r 6 16, 7 34, 13 3, 15 3558 , I I Co r 4 1011, Ep h 1 2022, 2 15,5 28 ff, Co l 1 2224) If his an th ro po lo gywere du al is ti c, it woud not ha ve be enlogical to use the term, soma, to desi gnatethe Church and kephale tou somatos (headof th e bod y) to desi gnate Chri st It wou ldhave been much more normal to call theChur ch the body and Christ the soul mthe body

210 Rom 7 1325211 H e b 2 14 15212 Gal 5 1921213 Rom 7

214 R o m 7 24215 Ath ana siu s, op c it, 45216 R o m 5 12217 Rom 8 2022218 St Jo hn Chry sost om, Mi gne , G t 60, col

391692, Theo phy lac tos , Mig ne , G t 124,e 404405

219 St Cyrill of Alex andr ia, Mi gne , G t 74e 781785, an d especially c 788789, Th eo

do re to s of Cyr us, Mi gn e, G t 66, e 80220 I Co r 15 56221 R o m 5 21222 I C o r 15 26223 I I Co r 11 3224 I T i m 2 14225 R o m 5 1314226 I Co r 15 26227 I Co r 15 56228 R o m 5 12229 Am phi lo chia , herot eseis, 84, Mig ne , G

101, e 553556230 Ecumenius, extracts from Photius, Migne

G t 118, e 418231 R o m 9 33 , 10 19, 15 12, II C or 5 4

Rom 6 21232 Ph il 4 10233 e g Lag ra nge , Epure aux Romains, 1

18, Sand ay a nd He ad la m, R oma ns, 136 137

234 A Gaudel, Peche Originel, Dictionaire dTheologie Catholique, t xii, pre mie re par

tie235 Co l 3 3236 Rom 7237 Can on 10 First Ec um Coun cil , Apostoli

Canon 62, Canon 1, Council of Angyra313314, Ca no n 1, Pet er of A lex and ria

238 I I Co r 2 11239 Chr is t et le te mp s 142240 St Ignatius, Epistle to the Ephesians, ch 13

241 Ib id , ch 5242 E p h 2 12, 6 1112, I I Th es 2 812243 I I Co r 4 4244 Col 2 2023245 I Co r 15 23246 I C or 15 1219247 I I Co r 2 11


25/25

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Date post:	04-Jun-2018
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Original Sin According to Paul

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