Chapter 8 - Of Man's Fall, Sin and the Cause of Sin
THE FALL OF MAN. In the beginning, man was made according to the image of God,
in righteousness and true holiness, good and upright. But when at the
instigation of the serpent and by his own fault he abandoned goodness and
righteousness, he became subject to sin, death and various calamities. And what
he became by the fall, that is, subject to sin, death and various calamities, so
are all those who have descended from him.
SIN. By sin we understand that innate corruption of man which has been derived
or propagated in us all from our first parents, by which we, immersed in
perverse desires and averse to all good, are inclined to all evil. Full of all
wickedness, distrust, contempt and hatred of God, we are unable to do or even to
think anything good of ourselves. Moreover, even as we grow older, so by wicked
thoughts, words and deeds committed against God's law, we bring forth corrupt
fruit worthy of an evil tree (Matt. 12:33 ff.). For this reason by our own
deserts, being subject to the wrath of God, we are liable to just punishment, so
that all of us would have been cast away by God if Christ, the Deliverer, had
not brought us back.
DEATH. By death we understand not only bodily death, which all of us must once
suffer on account of sins, but also eternal punishment due to our sins and
corruption. For the apostle says: "We were dead through trespasses and
sins...and were by nature children of wrath, like the rest of mankind. But God,
who is rich in mercy...even when we were dead through our trespasses, made us
alive together with Christ" (Eph. 2:1 ff.) Also: "As sin came into the world
through one man and death through sin, and so death spread to all men because
all men sinned" (Rom. 5:12).
ORIGINAL SIN. We therefore acknowledge that there is original sin in all men.
ACTUAL SINS. We acknowledge that all other sins which arise from it are called
and truly are sins, no matter by what name they may be called, whether mortal,
venial or that which is said to be the sin against the Holy Spirit which is
never forgiven (Mark 3:29; I John 5:16). We also confess that sins are not
equal; although they arise from the same fountain of corruption and unbelief,
some are more serious than others. As the Lord said, it will be more tolerable
for Sodom than for the city that rejects the word of the Gospel (Matt. 10:14 f.;
11:20 ff.).
THE SECTS. We therefore condemn all who have taught contrary to this, especially
Pelagius and all Pelagians, together with the Jovinians who, with the Stoics,
regard all sins as equal. In this whole matter we agree with St. Augustine who
derived and defended his view from Holy Scriptures. Moreover, we condemn
Florinus and Blastus, against whom Irenaeus wrote, and all who make God the
author of sin.
GOD IS NOT THE AUTHOR OF SIN, AND HOW FAR HE IS SAID TO HARDEN. It is expressly
written: "Thou art not a God who delights in wickedness. Thou hatest all
evildoers. Thou destroyest those who speak lies" (Ps. 5:4 ff.). And again: "When
the devil lies, he speaks according to his own nature, for he is a liar and the
father of lies" (John 8:44). Moreover, there is enough sinfulness and corruption
in us that it is not necessary for God to infuse into us a new or still greater
perversity. When, therefore, it is said in Scripture that God hardens, blinds
and delivers up to a reprobate mind, it is to be understood that God does it by
a just judgment as a just Judge and Avenger. Finally, as often as God in
Scripture is said or seems to do something evil, it is not thereby said that man
does not do evil, but that God permits it and does not prevent it, according to
his just judgment, who could prevent it if he wished, or because he turns man's
evil into good, as he did in the case of the sin of Joseph's brethren, or
because he governs sins lest they break out and rage more than is appropriate.
St. Augustine writes in his Enchiridion: "What happens contrary to his will
occurs, in a wonderful and ineffable way, not apart from his will. For it would
not happen if he did not allow it. And yet he does not allow it unwillingly but
willingly. But he who is good would not permit evil to be done, unless, being
omnipotent, he could bring good out of evil." Thus wrote Augustine.
CURIOUS QUESTIONS. Other questions, such as whether God willed Adam to fall, or
incited him to fall, or why he did not prevent the fall, and similar questions,
we reckon among curious questions (unless perchance the wickedness of heretics
or of other churlish men compels us also to explain them out of the Word of God,
as the godly teachers of the Church have frequently done), knowing that the Lord
forbade man to eat of the forbidden fruit and punished his transgression. We
also know that what things are done are not evil with respect to the providence,
will, and the power of God, but in respect of Satan and our will opposing the
will of God.
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