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Not to be confused with Eternal sin or Original sin.

Peccatism refers to the concept in Christian theology that human beings are naturally sinful or morally flawed. It is discussed within Christianity, emphasizing the inherent sinfulness of humanity and the need for redemption.[1] Peccatism is closely related to, but not exactly the same as, the doctrine of original sin. Peccatism includes both inherited sin and ongoing sinful behavior.

Etymology

The term "peccatism" is derived from the Latin word peccatum, meaning "sin."[2] The root "pecc-" appears in several other English words, such as "peccant," which describes something sinful or morally wrong, and "impeccable," which means without fault or sin.[3] The suffix "-ism" denotes a doctrine or belief system, thus forming the term "peccatism" to describe the belief in the inherent sinfulness of human beings.[citation needed]

Background and historical context

Since its inception, sin has been a central theme in Christianity. The concept of peccatism, which is intertwined with the doctrine of original sin,[4][failed verification] was notably articulated by Augustine of Hippo in the 4th and 5th centuries. Augustine's interpretation of original sin suggests that all humans inherit a sinful nature due to the fall of Adam and Eve in the Garden of Eden.[5]

Augustine's views have had a significant impact on Western Christianity, shaping both Roman Catholic and Protestant doctrines.[6] During the 16th century Reformation, reformers such as Martin Luther and John Calvin further developed the concept of original sin. Calvin's doctrine of total depravity, a key element of Calvinism, aligns with peccatism by emphasizing that human nature is thoroughly affected by sin and that humans cannot achieve righteousness on their own.[7]

In contrast, the earliest Christian thinkers, known as the Apostolic Fathers, did not view sin as an inherent and overwhelming aspect of human nature. They believed that sin was acquired through personal choices and actions. These early thinkers emphasized the role of reason and moral effort in managing bodily desires and achieving salvation, which contrasts with later theological perspectives such as those expressed by Paul.[8]

Definition and nature of sin

In Christian theology, sin is considered a fundamental problem affecting humanity. It encompasses actions, thoughts, and intentions that deviate from moral and divine standards. Sin manifests in various forms and is often described using terms such as iniquity, corruption, rebellion, and evil.[9]

Sin is defined as any attitude or act in which one rebels against or fails to respond adequately to the love commandment of Jesus.[10] It is further described as self-love and self-centeredness, the opposite of Jesus' love commandment, with the assertion that to be a sinner in God's eyes requires enough maturity, knowledge, and freedom to make moral choices.[10]

Forms and examples of sin

Christianity identifies various forms and examples of sin, including transgression, which involves violating a rule or law;[11] witchcraft, which is viewed as practicing magic;[12] and abomination, which involves engaging in detestable actions.[13] Additionally, sin includes wickedness, exhibited as evil behavior;[14] unrighteousness, which involves acting unfairly or unjustly;[15] and immorality, defined as conducting oneself in unethical or wrong ways.[16] Sin also encompasses omission, the failure to do what is morally right;[17] harboring inappropriate thoughts, often referred to as dirty thoughts;[18] and unbelief, which is the lack of faith in God.[19]

The human condition

Peccatism suggests that all humans are inherently sinful. This idea aligns with the Christian doctrine of original sin, which posits that humanity inherited a sinful nature from the first humans, Adam and Eve.[20] However, peccatism is broader than the concept of original sin. While original sin refers specifically to the inherited sinfulness from Adam and Eve, peccatism encompasses both this inherited nature and the active participation in sinful acts throughout a person's life.[21]

Divine requirements

It is believed that God demands three main things from humanity to address the problem of sin. First, sinless perfection, which means living a life completely free from sin.[22] Second, a blood sacrifice, which involves offering a sacrifice to atone for sins.[23] Third, faith, which is believing and trusting in God's plan for salvation.[24] These requirements underscore the belief in the necessity of Jesus Christ's sacrificial death and resurrection for the forgiveness of sins.[25]

Redemption through Jesus Christ

In Christianity, the cross is a central symbol, representing Jesus's death as a substitutionary atonement for the sins of humanity.[26] Christians believe that Jesus, who was sinless, took on the punishment for human sins, offering redemption and the promise of eternal life to those who have faith in him.[27]

Implications of peccatism

Humans are considered morally accountable to God for their sins. Recognizing one's sinful nature is seen as the first step towards repentance and seeking forgiveness through Jesus Christ.[28] Faith is essential for accepting Jesus Christ's sacrifice and receiving forgiveness. It involves trusting in God's grace and striving to live according to Christian principles.[29] Understanding peccatism motivates believers to pursue ethical living, which involves avoiding sinful behaviors and cultivating virtues in alignment with Christian teachings.[30] Peccatism highlights the belief in the human need for a savior. Redemption through Jesus Christ offers hope and transformation, allowing believers to overcome their sinful nature and aspire to live a life pleasing to God.[31]

References

  1. ^ Idrisi, F. (2022). "Christian Ethics: A Review from the Perspective of Al-Faruqi". Journal of Fatwa Management and Research. 27 (2): 1–9. doi:10.33102/jfatwa.vol27no2.433.
  2. ^ Walker, Bejamin (1983). Gnosticism: Its History and Influence. The Aquarian Press. p. 102. ISBN 0850303559.
  3. ^ "Peccant". Online Etymology Dictionary. Douglas Harper. c. 1600. Retrieved 14 July 2024.
  4. ^ Pelikan, Jaroslav (1971). The Emergence of the Catholic Tradition (100-600). The Christian Tradition: A History of the Development of Doctrine. Vol. 1. University of Chicago Press. pp. 299–300.
  5. ^ Augustine (426). The City of God. Penguin Classics. p. 15. ISBN 9780140448948.
  6. ^ Brown, Peter (2000). Augustine of Hippo: A Biography. University of California Press. p. 78. ISBN 9780520227576.
  7. ^ Muller, Richard A. (2000). The Unaccommodated Calvin: Studies in the Foundation of a Theological Tradition. Oxford University Press. p. 166. ISBN 9780195151688. Calvin is not, however, interested in elaborating an analysis of the freedom of the will or of its relative primacy over the intellect: instead, he inquires into the problem of human inability to will the good, the problem of the restriction of free choice. Human beings are 'not deprived of will' (non voluntate privatus) but they are deprived of soundness of will (voluntatis sanitate). Like Augustine and Luther, Calvin does not deny the basic freedom of will: the faculty is free from external compulsion, although it operates under certain necessities belonging to its nature, whether under God or under sin. He therefore argues the restriction of choice to sinful choice.
  8. ^ al-Faruqi, Isma'il (1968). C. J. Bleeker (ed.). Original Sin in the Apostolic Fathers. Proceedings of the XIth International Congress of the International Association for the History of Religions, vol. II, Guilt or Pollution and Rites of Purification. Brill. pp. 93–94.
  9. ^ Plantinga, Cornelius Jr. (1995). Not the Way It's Supposed to Be: A Breviary of Sin. Eerdmans Publishing. p. 22. ISBN 9780802842183.
  10. ^ a b Harkness, Georgia Elma (1952). Christian Ethics. Nashville, TN: Abingdon Press. p. 95.
  11. ^ Ricoeur, Paul (1967). The Symbolism of Evil. Beacon Press. p. 45. ISBN 9780807015674. OCLC 22867775.
  12. ^ Levack, Brian P. (2015). The Witch-Hunt in Early Modern Europe. Routledge. p. 67. ISBN 9781138808102.
  13. ^ Boyarin, Daniel (1995). Carnal Israel: Reading Sex in Talmudic Culture. University of California Press. p. 90.
  14. ^ Cavanaugh, William T. (2009). The Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict. Oxford University Press. p. 123. ISBN 9780195385045.
  15. ^ Plantinga, Cornelius Jr. (1995). Not the Way It's Supposed to Be: A Breviary of Sin. Eerdmans Publishing. p. 64. ISBN 9780802842183.
  16. ^ Niebuhr, Reinhold (1996). The Nature and Destiny of Man: A Christian Interpretation. Westminster John Knox Press. p. 87. ISBN 9780664257095.
  17. ^ Milgrom, Jacob (2021). Leviticus 17-22: A New Translation with Introduction and Commentary. Yale University Press. p. 108. ISBN 9780300262001.
  18. ^ Foucault, Michel (1990). The History of Sexuality, Volume 1: An Introduction. Vintage Books. p. 142. ISBN 9780679724698.
  19. ^ Smith, Wilfred Cantwell (1998). Faith and Belief: The Difference Between Them. Oneworld Publications. p. 78. ISBN 9781851681655.
  20. ^ Niebuhr, Reinhold (1996). The Nature and Destiny of Man: A Christian Interpretation. Westminster John Knox Press. p. 55. ISBN 9780664257095.
  21. ^ Niebuhr, Reinhold (1996). The Nature and Destiny of Man: A Christian Interpretation. Westminster John Knox Press. p. 63. ISBN 9780664257095.
  22. ^ Bonhoeffer, Dietrich (1959). The Cost of Discipleship. NY: Collier Books. p. 35. OCLC 1028575481.
  23. ^ Westermann, Claus (1980). The Promises to the Fathers: Studies on the Patriarchal Narratives. Fortress Press. p. 50. ISBN 9780800605339.
  24. ^ Tillich, Paul (1957). Dynamics of Faith. Harper & Row. p. 77. ISBN 9780060937133.
  25. ^ Stott, John R.W. (2006). The Cross of Christ. InterVarsity Press. p. 98. ISBN 9780830833207.
  26. ^ Green, Joel B. (1988). The Death of Jesus: Tradition and Interpretation in the Passion Narrative. Mohr Siebeck. p. 36. ISBN 9783161574542.
  27. ^ McGrath, Alister E. (2016). Christian Theology: An Introduction. Wiley-Blackwell. p. 112. ISBN 9781118869574.
  28. ^ Niebuhr, Reinhold (1996). The Nature and Destiny of Man: A Christian Interpretation. Westminster John Knox Press. p. 147. ISBN 9780664257095.
  29. ^ Barth, Karl (2004). Church Dogmatics, Volume IV: The Doctrine of Reconciliation. T&T Clark. p. 201. ISBN 9780567251558.
  30. ^ Yoder, John Howard (1994). The Politics of Jesus. Eerdmans Publishing. p. 153. ISBN 9780802807342.
  31. ^ Lewis, C.S. (2001). Mere Christianity. HarperOne. pp. 47–48. ISBN 9780060652920. But supposing God became a man—suppose our human nature which can suffer and die was amalgamated with God's nature in one person—then that person could help us. He could surrender His will, and suffer and die, because He was man; and He could do it perfectly because He was God. You and I can go through this process only if God does it in us; but God can do it only if He becomes man. Our attempts at this dying will succeed only if we men share in God's dying, just as our thinking can succeed only because it is a drop out of the ocean of His intelligence: but we cannot share God's dying unless God dies; and He cannot die except by being a man. That is the sense in which He pays our debt, and suffers for us what He Himself need not suffer at all
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