Q&A for Original Sin

Here are the responses to the questions asked January 29th and 22nd.
1. Is the work of God (HS) that begins the in us for salvation universal to all persons or to select persons?
Certainly, the work of God in the Creation makes every person accountable for knowing about God and His nature. It is not as clear whether the HS individually prepares every person for salvation. The Scripture does not directly address that question. However, Paul in Romans 8:29-30 does seem to say that all those who are “called” will be “glorified” or saved finally.
Romans 8:29-30 “For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren; and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.”
This seems to imply that not all are “called,” which most of us would label as the Holy Spirit’s offer.
However, there is a passage at the end of Revelation…
“And the Spirit and the bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who wishes take the water of life without cost.”
Revelation 22:17

2. How do you reconcile verses like Romans 7:15 with the evidence of the fruits of the spirit we are supposed to see--is it reasonable to expect the inner conflict expressed in Romans 7 to lessen over time, with increased faith?
“For that which I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate.” Romans 7:15
I do believe that this sort of struggle over doing the right thing is real and lifelong. However, as the Holy Spirit grows in influence within us, the fruit of the Spirit (Galatians 5:22-23) are visible and the control of the Spirit (Ephesians 5:17-18) enables us to choose to obey Christ. Paul, however, strongly emphasizes that the impulse to sin does not leave us in this life.

3. If we are born into sin, how can an infant or young child be saved if they can't respond with faith? Does God initiate salvation for them?
Several different approaches were developed in the history of the Church to deal with this dilemma. More than now, infant and childhood mortality caused parents deep worry and grief. Some believed that the act of baptism removed the guilt of sin, so it would be effective in an infant. Others believed that children were not morally responsible for their sin until they “understood” the concept of sin, and so developed the concept of “the age of accountability.”
Bottom line: there is no clear teaching in the Scripture in answer to this question. It’s an area where we are left to trust in the justice and mercy of God.

4. We believe that Christ is one hundred percent God and one hundred percent man. Is it heresy to say that we are saved one hundred percent by God and hundred percent choice?
“Choice” is an awkward word, perhaps it would be better to use “man.” Or, you might mean that “faith” saves us one hundred percent, as God saves us one hundred percent.
The resolution of that “percent” is part of the struggle between the “semi-Pelagians” and the “semi-Augustinians.”
Rather, the issue of debate is the “agent” of salvation. Does God alone save us? Or, do we contribute to our salvation?
The point I was trying to make in stating that I am “Augustinian” was that I understand the Scripture to teach (Ephesians 2:2-9) that God alone saves. Simultaneously, no one can be saved unless they respond with faith to the work of God in salvation. That’s why I also said that even faith is a gift, as Paul suggests in Ephesians 2:8-9.

5. How is it fair that we are held accountable for the sins of our ancestors?
“Fairness” is not the same as “justice,” which is the biblical emphasis. God is just, which means that He both defines what is good and right, and upholds that good.
This is the statement Paul makes about the universality of sin; he mentions both the spread of sin to all and the imputation of sin where there is law. There seems to be some wriggle room here.
Romans 5:12–15
“Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned — for until the Law sin was in the world; but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.
But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.”
However, when the question of “fairness” over God’s choice is raised, Paul says that we don’t have the right to ask the question, being created beings!
Romans 9:19–21
“You will say to me then, “Why does He still find fault? For who resists His will?” On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use?”

These are hard questions, to be answered by obscure passages!

6. Are the four categories you describe similar to the distinctions within Calvinism and Arminianism? i.e., Augustinian = 5points, etc.?
Yes, there is a correspondence between these. Calvin was “Augustinian, ” as was Luther. However, the issue is broader than the Calvin/Arminius debate.

7. Augustine said "anything not to the glory of God is sin," I prefer the definition in Rom 14:23 "whatever is not from Faith is sin"
Certainly, Paul is superior to Augustine! I quoted Augustine because I was using Augustine as an example. Also, Augustine was clear in declaring that “faith” is anything that seeks the glory of God, a very helpful definition.

8. If dead people don't make choices, how does the prodigal son (whose father said he was 'dead') still make the choice to return?
Two different statements, both using the same metaphor. The prodigal son was “dead” to his father in that he had left and implied he would not return. Paul talks about being “dead” in our sins because we have no spiritual life.

9. In Romans 7:9, Paul talks about being alive before sin sprang to life. How do you reconcile that with saying we are born sinful?
This, too, is difficult. I understand that Paul is using “Law” here for the Mosaic Law. The good Law of God, given through Moses, tells us what God is like and what He requires. However, knowing that Law confirms that we cannot keep/obey that Law. Paul, when taught the Law, found himself unable to keep it; before he knew the Law, he was unaware of his spiritual state.
10. How does this coincide with the verse saying we will not be tempted beyond what we can bear?
1 Corinthians 10:13
“No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it.”
The thought here is that we will find God faithful to us, such that He will see that each circumstance will be no more than we can handle (we can make right choices, without sinning). In Romans 7, Paul was emphasizing how weak we are in our inner person to stand against our own impulses. In 1 Cor 13, he was emphasizing that no circumstance will be too much for us; we will find His own strength to endure.



1. Circular reasoning—Bible is often declared self-authenticating; need not go there—simply ask ‘what EVIDENCE outside the Bible might authenticate its claims? Resurrection.
2. Irreducible minimums?
a. Inspiration of Scripture
b. Deity of Christ, Virgin Birth, etc.
c. Resurrection of Jesus Christ
d. Personal conversion
e. Personal evangelism