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| HOMEPAGE=20 |[=20 CONTENTS ]

ORIGINAL SIN ACCORDING TO ST. = PAUL

=A9 John S. Romanides

TABLE OF CONTENTS
  • Fallen=20 Creation=20
  • The=20 Justice of God and Law=20
  • The=20 Destiny of Man and Anthropology=20
    • The=20 Destiny of Man=20
    • Anthropology=20 of St. Paul
Synthetic=20 Observations=20
Concluding=20 Remarks
YOU CAN = DOWNLOAD=20 THE WORKS OF John S. Romanides in=20 various = FORMATS.

In regard to the doctrine of original sin as = contained in the=20 Old Testament and illumnated by the unique revelation of Christ in the = New=20 Testament, there continues to reign in the denominations of the = West--especially=20 since the development of scholastic presuppositions--a great confusion, = which in=20 the last few centuries seems to have gained much ground in the = theological=20 problematics of the Orthodox East. In some circles this problem has been = dressed=20 in a halo of mystifying vagueness to such an extent that even some = Orthodox=20 theologians seem to expect one to accept the doctrine of original sin = simply as=20 a great and profound mystery of faith (e.g., Androutsos, = Dogmatike, pp.=20 161-162). This has certainly become a paradoxical attitude, especially = since=20 these Christians who cannot point their fingers at this enemy of mankind = are the=20 same people who illogically claim that in Christ there is remission of = this=20 unknown original sin. This is a far cry from the certitude of St. Paul, = who, of=20 the devil himself, claimed that "we are not ignorant of his thoughts"=20 (noemata).[=20 1 ]

If one is to vigorously and consistently maintain = that Jesus=20 Christ is the unique Savior Who has brought salvation to a world in need = of=20 salvation, one obviously must know what is the nature of the need which = provoked=20 this salvation.[=20 2 ] It would, indeed, seem foolish to = have=20 medical doctors trained to heal sickness if there were no such thing as = sickness=20 in the world. Likewise, a savior who claims to save people in need of no = salvation is a savior only unto himself.

Undoubtedly, one of the most important causes of = heresy is the=20 failure to understand the exact nature of the human situation described = by the=20 Old and New Testaments, to which the historical events of the birth, = teachings,=20 death, resurrection and second coming of Christ are the only remedy. The = failure=20 to understand this automatically implies a perverted understanding of = what it is=20 that Christ did and continues to do for us, and what our subsequent = relation is=20 to Christ and neighbor within the realm of salvation. The importance of = a=20 correct definition of original sin and its consequences can never be=20 exaggerated. Any attempt to minimize its importance or alter its = significance=20 automatically entails either a weakening or even a complete = misunderstanding of=20 the nature of the Church, sacraments and human destiny.

The temptation facing every inquiry into the = thought of St.=20 Paul and the other Apostolic writers is to approach their writings with=20 definite, although many times unconscious, presuppositions contrary to = the=20 Biblical witness. If one approaches the Biblical testimony to the work = of Christ=20 and the life of the primitive community with predetermined metaphysical = notions=20 concerning the moral structure of what most would call the natural = world, and,=20 by consequence, with fixed ideas concerning human destiny and the needs = of hte=20 individual and humanity in general, he will undoubtedly take from the = faith and=20 life of the ancient Church only such aspects as fit his own frame of = reference.=20 Then, if he wishes to be consistent in representing his own = interpretation of=20 the Scriptures as authentic, he will necessarily proceed to exaplain = away=20 everything extraneous to his concepts as secondary and superficial, or = simply as=20 the product of some misunderstanding on the part of certain Apostles or = a group=20 of Fathers, or even the whole primitive Church in general.

A proper approach to the New Testament teaching of = St. Paul=20 concerning original sin cannot be one-sided. It is incorrect, for = example, to=20 emphasize, in Romans 5:12, the phrase, eph'ho pantes hemarton, by = trying=20 to make it fit any certain system of thought concerning moral law and = guilt=20 without first establishing the importance of St. Paul's beliefs = concerning the=20 powers of Satan and the true situation not only of man, but of all = creation. It=20 is also wrong to deal with the problem of the transmission of original = sin=20 within the framework of dualistic anthropology while at the same time = completely=20 ignoring the Hebraic foundations of St. Paul's anthropology. Likewise, = and=20 attempt to interpret the Biblical doctrine of the fall in terms of a = hedonistic=20 philosophy of happiness is already doomed to failure because of its = refusal to=20 recognize not only the abnormality but, more important, the consequences = of=20 death and corruption.

A correct approach to the Pauline doctrine of = original sin=20 must take into consideration St. Paul's understanding of (1) the fallen = state of=20 creation, including the powers of Satan, death and corruption, (2) the = justice=20 of God and law, and (3) anthropology and the destiny of man and = creation. These=20 divisions are not meant to suggest that each topic is to be dealt with = here in=20 detail; rather, they shall be discussed only in the light of the main = problem of=20 original sin and its transmission according to St. Paul.

[=20 Return ]

I. Fallen Creation

St. Paul strongly affirms the belief that all = things created=20 by God are good.[=20 3 ] Yet, at the same time, he insists = on the=20 fact that not only man,[=20 4 ] but also all of creation has = fallen.[=20 5 ] Both man and creation are awaiting = the final=20 redemption. [=20 6 ] Thus, in spite of the fact that = all things=20 created by God are good, the devil has temporarily [=20 7 ] become the "god of this age."[=20 8 ] A basic presupposition of St. = Paul's thought=20 is that althought the world was created by God and as such is good, yet = now=20 there rules in it the power of Satan. The devil, however, is by no means = absolute, since God has never abandoned His creation.[=20 9 ]

Thus, according to St. Paul, creation as it is is = not what God=20 intended it to be--"For the creature was made subject to vanity...by = reason of=20 him who hath subjected the same."[=20 10 ] Therefore, evil can exist, at = least=20 temporarily, as a parasitic element alongside and inside of that which = God=20 created originally good. A good example of this is one who would do the = Good=20 according to the "inner man," but finds it impossible because of the = indwelling=20 power of sin in the flesh.[=20 11 ] Although created good and still = maintained=20 and governed by God, creation as it is is still far from being normal or = natural, if by "normal" we understand nature according to the original = and final=20 destiny of creation. governing this age, in spite of the fact that God = Himself=20 is still sustaining creation and creating for Himself a remnant,[=20 12 ] is the devil himself.[=20 13 ]

To try to read into St. Paul's thought any type of = philosophy=20 of a naturally well balanced universe with inherent and fixed moral laws = of=20 reason, according to which men can live with peace of mind and be happy, = is to=20 do violence to the apostle's faith. For St. Paul, there is now no such = thing as=20 a natural world with an inherent system of moral laws, because all of = creation=20 has been subjected to the vanity and evil power of Satan, who is ruling = by the=20 powers of death and corruption.[=20 14 ] For this reason all men have = become=20 sinners. [=20 15 ] There is no such thing as a man = who is=20 sinless simply because he is living according to the rules of reason or = the=20 Mosaic law.[=20 16 ] The possibility of living = according to=20 universal reason entails, also, the possibility of being without sin. = But for=20 Paul this is a myth, because Satan is no respecter of reasonable rules = of good=20 conduct [=20 17 ] and has under his influence all = men born=20 under the power of death and corruption.[=20 18 ]

Whether or not belief in the present, real and = active power of=20 Satan appeals to the Biblical theologian, he cannot ignore the = importance that=20 St. Paul attributes to the power of the devil. To do so is to completely = misunderstand the problem of original sin and its transmission and so=20 misinterpret the mind of the New Testament writers and the faith of the = whole=20 ancient Church. In regard to the power of Satan to introduce sin into = the life=20 of every man, St. Augustine in combating Pelagianism obviously misread = St. Paul.=20 by relegating the power of Satan, death, and corruption to the = background and=20 pushing to the foreground of controversy the problem of personal guilt = in the=20 transmission of original sin, St. Augustine introduced a false = moralistic=20 philosophical approach which is foreign to the thinking of St. Paul [=20 19 ] and which was not accepted by = the=20 patristic tradition of the East. [=20 20 ]

For St. Paul, Satan is not simply a negative power = in the=20 universe. He is personal with will, [=20 21 ] with thoughts, [=20 22 ] and with methods of deception, = [=20 23 ] against whom Christians must = wage and=20 intense battle [=20 24 ] because they can still be = tempted by him.=20 [=20 25 ] He is active in a dynamic = manner, [=20 26 ] fighting for the destruction of = creation=20 and not simply waiting passively in a restricted corner to accept those = who=20 happen to rationally decide not to follow God and the moral laws = inherent in a=20 natural universe. Satan is even capable of transforming himself into an = angel of=20 light [=20 27 ]. He has at his disposal = miraculous powers=20 of perversion [=20 28 ] and has as co-workers whole = armies of=20 invisible powers.[=20 29 ] He is the "god of this age," [=20 30 ] the one who deceived the first = woman.[=20 31 ] It is he who led man [=20 32 ] and all of creation into the = path of death=20 and corruption. [=20 33 ]

The power of death and corruption, according to = Paul, is not=20 negative, but on the contrary, positively active. "The sting of death is = sin,"[=20 34 ] which in turn reigns in death.[=20 35 ] Not only man, but all creation = has been=20 yoked under its tyrannizing power [=20 36 ] and is now awaiting redemption. = Creation=20 itself shall also be delivered from the slavery of corruption.[=20 37 ] Along with the final destruction = of all=20 the enemies of God, death--the last and probably the greatest = enemy--will be=20 destroyed.[=20 38 ] Then death will be swallowed up = in=20 victory.[=20 39 ] For St. Paul, the destruction of = death is=20 parallel to the destruction of the devil and his forces. Salvation from = the one=20 is salvation from the other.[=20 40 ]

It is obvious from St. Paul's expressions = concerning fallen=20 creation, Satan, and death, that there is no room in his thinking for = any type=20 of metaphysical dualism, of departmentalization which would make of this = world=20 and intermediary domain which for man is merely a stepping stone leading = either=20 into the presence of God or into the kingdom of Satan. The idea of a = three story=20 universe, whereby God and His company of saints and angels occupy the = top floor,=20 the devil the basement, and man in the flesh the middle, has no room in = Pauline=20 theology. For Paul, all three orders of existence interpenetrate. There = is no=20 such thing as a middle world of neutrality where man can live according = to=20 natural law and then be judged for a life of happiness in the presence = of God or=20 for a life of torment in the pits of outer darkness. On the contrary, = all of=20 creation is the domain of God, Who Himself cannot be tainted with evil. = But in=20 His domain there are other wills which He has created, which can choose = either=20 the kingdom of God or the kingdom of death and destruction.

In spite of the fact that creation is of God and = essentially=20 good, the devil at the same time has parasitically transformed this same = creation of God into a temporary kingdom for himself.[=20 41 ] The devil, death, and sin are = reigning in=20 this world and not in another. Both the kingdom of darkness and = kingdom=20 of light are battling hand to hand in the same place. For this reason, = the only=20 true victory possible over the devil is the resurrection of the dead.[=20 42 ] There is no escape from the = battlefield.=20 The only choice possible for every man is either to fight the devil by = actively=20 sharing in the victory of Christ, or to accept the deceptions of the = devil by=20 wanting to believe that all goes well and everything is normal.[=20 43 ]

[=20 Return ]

II. The Justice of God and Law

It is obvious, according to what has been said = about St.=20 Paul's views concerning the non-dualistic nature of fallen creation, = that for=20 Paul there cannot exist any system of moral laws inherent in a natural = and=20 normal universe. Therefore, what man accepts as just and good according = to his=20 observations of human relationships within society and nature cannot be = confused=20 with the justice of God. The justice of God has been revealed uniquely = and fully=20 only in Christ.[=20 44 ] No man has the right to = substitute his own=20 conception of justice for that of God.[=20 45 ]

The justice of God as revealed in Christ does not = operate=20 according to objective rules of conduct,[=20 46 ] but rather according to the = personal=20 relationships of faith and love.[=20 47 ] "The law is not made for a just = man, but=20 for the lawless and disobedient, for the ungodly and for sinners..."[=20 48 ] Yet the law is not evil, but = good [=20 49 ] and even spiritual.[=20 50 ] However, it is not enough. It is = of a=20 temporary and pedagogical nature,[=20 51 ] and in Christ must be fulfilled = [=20 52 ] and surpassed by personalistic = love,=20 according to the image of God's love as revealed in Christ.[=20 53 ] Faith and love in Christ must be = personal.=20 for this reason, faith without love is empty. "Though I have all faith, = so that=20 I could remove mountains, and have not love, I am nothing."[=20 54 ] Likewise, acts of faith bereft = of love are=20 of no avail. "Though I bestow all my goods and though I give my body to = be=20 burned, and have not love, it profiteth me nothing."[=20 55 ]

There is no life in the following of objective = rules. If there=20 were such a possibility of receiving life by living according to law, = there=20 would be no need of redemption in Christ. "Righteousness should have = been by the=20 law."[=20 56 ] If a "law was given capable of = giving=20 life"[=20 57 ] then salvation, and not a = promise, was=20 bestowed upon Abraham.[=20 58 ] But life does not exist in the = law. It is=20 rather of essence of God, "Who alone hath immortality."[=20 59 ] Only God can bestow life and = this He does=20 freely, according to his own will,[=20 60 ] in His own way, and at the time = of His own=20 choosing.[=20 61 ]

On the other hand, it is a grave mistake to make = the justice=20 of God responsible for death and corruption. Nowhere does Paul attribute = the=20 beginnings of death and corruption to God. On the contrary, nature was = subjected=20 to vanity and corruption by the devil,[=20 62 ] who through the sin and death of = the first=20 man managed to lodge himself parasitically within creation, of which he = was=20 already a part but at first not yet its tyrant. For Paul, the = transgression of=20 the first man opened the way for the entrance of death into the world,[=20 63 ] but this enemy [=20 64 ] is certainly not the finished = product of=20 God. Neither can the death of Adam, or even of each man, be considered = the=20 outcome of any decision of God to punish.[=20 65 ] St. Paul never suggests such an = idea.

To get at the basic presuppositions of Biblical = thinking, one=20 must abandon any juridical scheme of human justice which demands = punishment and=20 rewards according to objective rules of morality. To approach the = problem of=20 original sin in such a naive manner as to say that tout lecteur sense = concilura qu'une penalite commune implique une offense commune, and = that=20 thus all share in the guilt of Adam,[=20 66 ] is to ignore the true nature of = the=20 justice of God and deny and real power to the devil.

The relationships which exist among God, man and = the devil are=20 not according to rules and regulations, but according to personalistic = freedom.=20 The fact that there are laws forbidding one from killing his neighbor = does not=20 imply the impossibility of killing not only one, but hundreds of = thousands of=20 neighbors. If man can disregard rules and regulations of good conduct, = certainly=20 the devil cannot be expected to follow such rules if he can help it. St. = Paul's=20 version of the devil is certainly not that of one who is simply obeying = general=20 rules of nature and carrying out the will of God by punishing souls in = hell.=20 Quite on the contrary, he is fighting God dynamically by means of all = possible=20 deception, trying by all his cunning and power to destroy the works of = God.[=20 67 ] Thus salvation for man and = creation cannot=20 come by a simple act of forgiveness of any juridical imputation of sin, = nor can=20 it come by any payment of satisfaction to the devil (Origen) or to God = (Rome).=20 Salvation can come only by the destruction of the devil and his power.[=20 68 ]

Thus, according to St. Paul, it is God Himself Who = has=20 destroyed "principalities and powers" by nailing the handwriting in = ordinances,=20 which was against us, to the cross of Christ.[=20 69 ] "God was in Christ, reconciling = the world=20 to Himself, not imputing to them their offences."[=20 70 ] although we were in sin, God did = not hold=20 this against us, but has declared His own justice to those who believe = in=20 Christ.[=20 71 ] The justice of God is not = according to=20 that of men, which operates by the law of works.[=20 72 ] For St. Paul, the justice of God = and the=20 love of God are not to be separated for the sake of any juridical = doctrine of=20 atonement. The justice of God and the love of God as revealed in Christ = are the=20 same thing. In Romans 3:21-26, for example, the expression, "love of = God," could=20 very easily be substituted for the "justice of God."

It is interesting to note that every time St. Paul = speaks=20 about the wrath of God it is always that which is revealed to those who = have=20 become hopelessly enslaved, by their own choosing, to the flesh and the = devil.[=20 73 ] Although creation is held = captive in=20 corruption, those without the law are without excuse in worshipping and = living=20 falsely, because "the invisible things of Him from the creation of the = world are=20 clearly seen, being understood by the things that are made, even His = eternal=20 power and Godhead[=20 74 ]--"Wherefore God also gave them = up to=20 uncleanness through the desires of their own hearts to dishonor their = own bodies=20 between themselves..."[=20 75 ] and again, "God gave them over = to=20 reprobate mind."[=20 76 ] This does not mean that god = caused them to=20 become what they are, but rather that He gave them up as being = completely lost=20 to corruption and the power of the devil. One must also interpret other = similar=20 passages in like manner.[=20 77 ]

This giving up by God of people who have already = become=20 hardened in their hearts against His works is not restricted to the = gentiles,=20 but extends, also, to Jews.[=20 78 ] "For not the hearers of the law = are just=20 before God, but the doers of the law shall be justified."[=20 79 ] And, "For as many as have sinned = in the=20 law shall be judged by the law."[=20 80 ] The gentiles, however, even = though they=20 are not under the Mosaic law, are not excused from the responsibility of = personal sin, for they, "having not the law, are a law unto themselves, = who shew=20 the work of the law written in their hearts, their conscience also = bearing=20 witness, and amongst themselves accusing or else excusing their = thoughts."[=20 81 ] At the last judgment, all men, = whether=20 under the law or not, whether hearers of Christ or not, shall be judged = by=20 Christ according to the Gospel as preached by Paul,[=20 82 ] and not according to any system = of natural=20 laws. Even though the invisible things of God "from the creation of the = world=20 are clearly seen, being understood by the things that are made, even His = eternal=20 power and Godhead," there is still no such thing as moral law inherent = in the=20 universe. The gentiles who "have not the law" but who "do by nature the = things=20 contained in the law" are not abiding by any natural system of moral = laws in the=20 universe. They rather "shew the work of the law written in their hearts, = their=20 conscience also bearing witness." Here, again, one sees Paul's = conception of=20 personal relationships between God and man. "God hath shewed it unto = them, [=20 83 ] and it is God Who is still = speaking to=20 fallen man outside of the law, through the conscience and in the heart, = which=20 for Paul is the center of man's thoughts, [=20 84 ] and for members of the body of = Christ the=20 dwelling place of the Holy Spirit [=20 85 ] and Christ.[=20 86 ]

[=20 Return ]

III. The Destiny of Man and Anthropology

Before making any attempt to determine the meaning = of original=20 sin according to what has been said thus far, it is necessary to examine = St.=20 Paul's conception of the destiny of man and his anthropology.

[=20 Return ](a) The Destiny of Man

It would be nonsense to try to read into Paul's = theology a=20 conception of human destiny which accepts the aspirations and desires of = what=20 one would call "natural man" as normal. It is normal for natural man to = seek=20 security and happiness in the acquisition and possession of objective = goods. The=20 scholastic theologians of the West have often used these aspirations of = natural=20 man as proof that he is instinctively seeking after the Absolute, the = possession=20 of which is the only possible state of complete happiness, that is, a = state=20 wherein it is impossible to desire anything more because nothing better = exists.=20 This hedonistic type of approach to human destiny is, of course, = possible only=20 for those who accept death and corruption either as normal or, at most, = as the=20 outcome of a decision of God to punish. If those who accept God as the = ultimate=20 source of death were to really attribute sin to the powers of = corruption, they=20 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=20 who have not put on Christ. The destiny of man and creation cannot be = deducted=20 from observations of the life of fallen man and creation. Nowhere does = Paul call=20 on Christians to live a life of security and happiness according to the = ways of=20 this world. On the contrary, he calls on Christians to die to this world = and the=20 body of sin,[=20 87 ] and even to suffer in the = Gospel,=20 according to the power of God.[=20 88 ] Paul claims that "all who want = to live=20 godly lives in Christ Jesus shall be persecuted."[=20 89 ] This is hardly the language of = one who is=20 seeking security and happiness.[=20 90 ] Nor is it possible to suppose = that for=20 Paul such sufferings without love could be considered as the means to = reach=20 one's destiny. This would fall under the category of payment for works = and not=20 eh personal relationships of faith and love.[=20 91 ]

St. Paul does not believe that human destiny = consists simply=20 in becoming conformed to the rules and regulations of nature, which = supposedly=20 remain unchanged from the beginning of time. The relationship of the = Divine Will=20 to human wills is not one of juridical or hedonistic submission of the = one to=20 the other (as St. Augustine and the scholastics thought), but rather one = of=20 personal love. St. Paul claims that "we are co-workers of God."[=20 92 ] Our relationship of love with = God is such=20 that in Christ there is now no longer need for law. "If ye be led by the = Spirit=20 ye are not under the law."[=20 93 ] The members of the body of = Christ are not=20 called on to live on the level of impersonal ordinances, but are now = expected to=20 live according to the love of God as revealed in Christ, which needs no = laws=20 because it seeks not its own,[=20 94 ] but strives to empty itself for = others in=20 the image of the love of Christ.[=20 95 ]

The love and justice of God have been revealed = once and for=20 all in Christ [=20 96 ] by the destruction of the devil = [=20 97 ] and the deliverance of man from = the body=20 of death and sin,[=20 98 ] so that man may actually become = an=20 imitator of God Himself, [=20 99 ] Who has predestined His elect to = become=20 "conformed to the image of His Son,"[=20 100 ] who did nothing to please = Himself but=20 suffered for others.[=20 101 ] Christ died so that the living = should no=20 longer live unto themselves,[=20 102 ] but should become perfect men, = even=20 "unto the measure of the stature of the fulness of Christ."[=20 103 ] Christians are no longer to = live=20 according to the rudiments of this world, as though living in this = world,[=20 104 ] but are to have the same mind = as=20 Christ,[=20 105 ] so that in Christ they may = become=20 perfect.[=20 106 ] Men are no longer to love = their wives=20 according to the world, but must love their wives exactly "as Christ = loved the=20 Church and gave Himself for it."[=20 107 ] The destiny of man is not = happiness and=20 self-satisfaction,[=20 108 ] but rather perfection in = Christ. Man=20 must become perfect, as God [=20 109 ] and Christ are perfect.[=20 110 ] such perfection can come only = through=20 the personalistic power of divine and selfless love,[=20 111 ] "which is the bond of = perfection."[=20 112 ] This love is not to be = confused with the=20 love of fallen man who seeks his own.[=20 113 ] Love in Christ does not seek = its own,=20 but that of the other.[=20 114 ]

To become perfect according to the image of Christ = is not=20 restricted to the realm of love, but forms and inseparable part of the = salvation=20 of the total man and creation alike. Man's body of humility will be = transformed=20 to become "conformed" to Christ's "body of glory."[=20 115 ] man is destined to become, = like Christ,=20 perfect according to the body also. "He Who raised Christ from the dead = shall=20 bring to life also your mortal bodies by His Spirit which dwells in = you."[=20 116 ]

St. Paul claims that death is the enemy [=20 117 ] which came into the world and = passed=20 unto all men through the sin of one man.[=20 118 ] not only many, but all of = creation=20 became subject to corruption.[=20 119 ] The subjugation of man and = creation to=20 the power of the devil and death was obviously a temporary frustration = of the=20 original destiny of man and creation. It is false to read into Paul's = statements=20 about the first and second Adams the idea that Adam would have died even = though=20 he had not sinned, simply because the first Adam was made eis psychen = zosan--which expression, according to St. Paul's usage within the = context,=20 clearly means mortal.[=20 120 ] Adam could very well have been = created=20 not naturally immortal, but if he had not sinned there is no reason to = believe=20 that he would not have become immortal by nature.[=20 121 ] This is certainly implied by = the=20 extraordinary powers St. Paul attributes to death and corruption.

[=20 Return ](b) Anthropology of St. Paul

as we have said, for St. Paul, the law is good [=20 122 ] and even spiritual.[=20 123 ] According to the "inner man" = this is=20 obvious.[=20 124 ] But in spite of the fact that = he can=20 possess the will to do good according to the law he cannot find the = power to do=20 the good [=20 125 ] because he is "carnal and sold = under=20 sin."[=20 126 ] If he himself, according to = the "inner=20 man," wants to do good but cannot, it is no longer he who does the evil, = but sin=20 that dwelleth in him.[=20 127 ] So he asks, "O wretched man = that I am!=20 who will deliver me from the body of this death?"[=20 128 ] To be delivered from the "body = of this=20 death" is to be saved from the power of sin dwelling in the flesh. Thus, = "the=20 law of the spirit of life in Christ Jesus has liberated me from the law = of sin=20 and death."[=20 129 ]

It is misleading to try to interpret this section = [=20 130 ] of Paul according to a = dualistic=20 anthropology, which would make the term, sarkikos, refer only to = the=20 lower appetites of the body--and especially of the sexual desires--to = the=20 exclusion of the soul. The word, sarkikos, is not used by Paul in = such a=20 context. Elsewhere, St. Paul reminds married people that they have not = authority=20 over their own bodies and so should not deprive one another, "unless it = be with=20 consent for a time that ye may give yourselves to fasting and prayer, = and come=20 together again that Satan may not tempt you for your incontinency.[=20 131 ] [=20 132 ] To the Corinthians he declare = that they=20 are an epistle written not with ink, "but with the spirit of the living = God, not=20 in tables of stone, but in fleshly tables of the heart--en plaxi = kardias=20 sarkinais."[=20 133 ] Christ was known according to = the flesh=20 [=20 134 ] and "God was manifested in the = flesh."[=20 135 ] St. Paul asks whether, if he = has planted=20 spiritual things amongst the Corinthians, it is such a great thing if he = shall=20 reap the sarkika [=20 136 ]. Nowhere does he use the = adjective,=20 sarkikos, exclusively in reference to the sexual, or what is = commonly=20 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=20 the sarx as such only in the epistle to the Galatians, who, = having begun=20 int he Spirit, now think that they are being perfected in the flesh.[=20 137 ] The sarx here has a = will which=20 desires against the pneuma.[=20 138 ] "The works of the flesh are = manifest,=20 which a re these; adultery, fornication, uncleanliness, lasciviousness,=20 idolatry, witchcraft, hatred, variance, emulations, wrath, strife, = seditions,=20 heresies, envyings, murders, drunkenness, revellings and such like."[=20 139 ] Most of these works of the = sarkos=20 would require the very active, and even initiative, participation of the = intellect, which here is an indication that the sarx, for Paul, = is much=20 more than what any dualistic anthropology would be ready to admit. The = flesh as=20 such, however, as a positive force of sin, found over-emphasized in = Galatians,=20 where Paul is infuriated over the foolishness of his readers,[=20 140 ] cannot be isolated from other=20 references, where sin parasitically dwells in the flesh [=20 141 ] and where the flesh itself is = not only=20 not evil,[=20 142 ] but that in which God Himself = has been=20 manifested.[=20 143 ] The flesh as such is not evil, = but has=20 become very much weakened by sin and the enmity which dwells in it.[=20 144 ]

To understand St. Paul's anthropology, it is = necessary to=20 refer not to the dualistic anthropology of the Greek,s who made a clear = cut=20 distinction between soul and body, but rather to the Hebraic frame of=20 references, in which sarx and psyche (flesh and soul) both = denote=20 the whole living person and not any part of him.[=20 145 ] Thus, in the Old Testament the = expression, pasa sarx (all flesh), is employed for all living = things,[=20 146 ] as well as for man in = particular.[=20 147 ] The expression, pasa psyche = (all=20 souls), is used in the same manner.[=20 148 ] In the New Testament, both = expressions,=20 pasa sarx [=20 149 ] and pasa psyche, [=20 150 ] are used in perfect accord = with the Old=20 Testament context.

Thus we find that, for St. Paul, to be sarkikos = [=20 151 ] and psychikos [=20 152 ] means exactly the same thing. = "Flesh and=20 blood (sarx kai haima) cannot inherit the kingdom of God"[=20 153 ] because corruption cannot = inherit=20 incorruption.[=20 154 ] For this reason, a soma = psychikon=20 is "sown in corruption" and raised in incorruption; it is sown in = dishonor, it=20 is raised in glory; it is sown in weakness, it is raised in power."[=20 155 ] "A soma psychikon is = sown, and a=20 soma pneumatikon is raised. There is a soma psychikon and = there is=20 a soma pneumatikon!"[=20 156 ] Both the sarkikon and = the=20 psychikon and dominated by death and corruption and so cannot = inherit the=20 kingdom of life. This only the pneumatikon can do. "However, the=20 pneumatikon is not first, but the psychikon, and afterward = the=20 pneumatikon. The first man is from the earth; earthy; the second = man, the=20 Lord, from heaven."[=20 157 ] That the first man became = eis psychen=20 zosan (a living soul), for Paul, means exactly that he became=20 psychikon, and therefore subject to corruption,[=20 158 ] because "from the earth, = earthy..."[=20 159 ] Such expressions do not admit = of any=20 dualistic anthropology. A soma psychikon "from the earth, = earthy," or a=20 psyche zosa "from the earth, earthy," would lead to impossible = confusion=20 if interpreted from the viewpoint of a dualism which distinguishes = between the=20 body and soul, the lower and the higher, the material and the purely = spiritual.=20 What, then, would a psyche zosa be, which came from the earth and = is=20 earthy? In speaking of death, a dualist could never say that a soma=20 psychikon is sown in corruption. He would rather have to say that = the soul=20 leaves the body, which alone is sown in corruption.

Neither the psyche nor the pneuma is = the=20 intellectual part of man. To quote I Corinthians 2:11 (tis gar oiden=20 anthropon ta tou anthropou ei me to pneuma tou anthropou to en = auto?) or I=20 Thessalonians 5:23 (Autos o Theos tea eirenes hagiasai hymas = holoteleis, kai=20 holokleron hymon to pneuma kai he psyche kai to soma amemptos en te = parousia toy=20 K.H.I.X. teretheie) does not prove otherwise. One cannot take these=20 expressions in isolation from the rest of Paul's writings for the sake = of trying=20 to make him speak the language of even a Thomistic dualist, as is done, = for=20 example, by F. Prat in La Theologie de s.Paul, t.2, pp. 62-63. = Elsewhere,=20 in speaking against the practise of certain individuals' praying = publicly in=20 unknown tongues, St. Paul says, "If I pray in an unknown tongue my = pnuema=20 prays, but my mind is unfruitful. What is it then? I will pray with the=20 pneuma and I will pray with the mind also."[=20 160 ] Here a sharp distinction is = made between=20 the pneuma and the nous (mind). Therefore, for St. Paul, = the realm=20 of pneuma does not belong within the category of human = understanding. It=20 is of another dimension.

In order to express the idea of intellect or = understanding all=20 four evangelists use the word, kardia (heart).[=20 161 ] The word, nous (mind), = is used=20 only once by St. Luke.[=20 162 ] In contrast, St. Paul makes = use of both=20 kardia [=20 163 ] and nous [=20 164 ] to denote the faculty of = intelligence.=20 Nous, however, cannot be taken for any such thing as the = intellectual=20 faculties of an immaterial soul. Nous is rather synonymous with=20 kardia, which in turn is synonymous with the eso = anthropon.

The Holy Spirit is sent by God into the = kardia, [=20 165 ] or into the eso = anthropon, [=20 166 ] that Christ may dwell in the=20 kardia.[=20 167 ] The kardia and the = eso=20 anthropon are the dwelling place of the Holy Spirit. Man delights in = the law=20 of God according to the eso anthropon, but there is another law = in his=20 members which wars against he law of the nous.[=20 168 ] Here the nous is = clearly=20 synonymous with the eso anthropon, which in turn is the = kardia,=20 the dwelling place of the Holy Spirit and Christ.[=20 169 ]

To walk in the vanity of the nous, with the = dianoia darkened, being alienated from the life of God through = ignorance,=20 is a result of the "hardening of the heart--dia ten perosin test=20 kardias."[=20 170 ] It is the heart which is the = seat of=20 man's free will, and it is here where man by his own choice either = becomes=20 blinded [=20 171 ] and hardened,[=20 172 ] or else enlightened in his = understanding=20 of the hope, glory, and power in Christ.[=20 173 ] It is in the heart where the = secrets of=20 men are kept,[=20 174 ] and it is Christ "Who both = will bring to=20 light the hidden things of darkness and will make manifest the counsels = of the=20 heart."[=20 175 ]

It would be absurd to interpret St. Paul's use of = the=20 expressions, eso anthropon and nous, according to a = dualistic=20 anthropology by ignoring his use of the word, kardia, which is in = perfect=20 accord with the New Testament and Old Testament writers. By using such = words as=20 nous and eso anthropon, Paul is certainly introducing new=20 terminology, foreign to traditional Hebraic usage, but he is definitely = not=20 introducing any new anthropology based on Hellenistic dualism. St. Paul = never=20 refers to either psyche or pneuma as faculties of human=20 intelligence. His anthropology is Hebraic and not Hellenistic.

In both the Old and New Testaments, one finds the = expression,=20 to pneuma tes zoes (the spirit of life), but never to pneuma = zon=20 (the living spirit).[=20 176 ] Also, one finds psyche = zosa (the=20 living soul), but never psyche tes zoes (the soul of life).[=20 177 ] This is due to the fact that = the=20 psyche, or sarx, lives only by participation, while the=20 pneuma is itself the principle of life given to man as a gift = from God,[=20 178 ] "Who alone hath = immortality."[=20 179 ] God gives man of His Own = uncreated life=20 without destroying the freedom of human personality. Thus, man is not an = intellectual form fashioned according to a predetermined essence or = universal=20 idea of man whose destiny is to become conformed to a state of = mechanical=20 contentment in the presence of God whereby his will become sterile and = immobile=20 in a state of complete self-satisfaction and happiness (e.g., according = to the=20 Neo-platonic teaching of St. Augustine and the Roman scholastics in = general=20 concerning human destiny). The personality of man does not consist of an = immaterial intellectual soul which has life of itself and uses the body = simply=20 as a dwelling place. The sarx, or psyche, is the total = man, and=20 the kardia is the center of intelligence where the will has = complete=20 independence of choice to become either hardened to truth or receptive = to divine=20 enlightenment from without. The pneuma of man is not the center = of human=20 personality, nor is it that faculty which rules the actions of men, but = rather=20 it is the spark of divine life given to man as his principle of life. = Thus, man=20 can live according to the pneuma tes zoes or according to the law = of the=20 flesh, which is death and corruption. The very personality of man, = therefore,=20 although created by God Himself, remains outside of the essence of God,a = nd=20 therefore completely free either to reject the act of creation, for = which he was=20 not consulted, or to accept the creative love of God by living according = to the=20 pneuma, given to him for this purpose by God.

"The mind of the flesh is death, but the mind of = the spirit is=20 life and peace."[=20 180 ] Those who live according to = the flesh=20 shall die.[=20 181 ] Those who mortify the deeds of = the flesh=20 by the spirit shall live.[=20 182 ] The spirit of man, however, = deprived of=20 union with the vivifying spirit of God, is hopelessly weak against the = flesh=20 dominated by death and corruption [=20 183 ]--"Who shall deliver me from = the body of=20 this death."[=20 184 ] And, "the law of the = pneumatos tes=20 zoes (spirit of life) in Christ Jesus hath made me free from the law = of sin=20 and death."[=20 185 ] Only those whose spirit has = been renewed=20 [=20 186 ] by union with the Spirit of = God [=20 187 ] can fight the desires of the = flesh. Only=20 those who are given the Spirit of God and hear Its voice in the life of = the body=20 of Christ are able to fight against sin. "The Spirit itself beareth = witness with=20 our spirit that we are the children of God."[=20 188 ]

Although the spirit of man is the principle of = life given to=20 him by God, it can still partake of the filthiness of fleshly works. For = this=20 reason, it is necessary for Christians to guard against the corruption = not only=20 of the flesh, but of the spirit, also.[=20 189 ] The union of man's spirit with = the=20 Spirit of God in baptism is no magical guarantee against the possibility = of=20 their separation. To become again enslaved tot he works of the flesh may = very=20 well lead to exclusion from the body of Christ.[=20 190 ] The Spirit of God is given to = man that=20 Christ may dwell in the heart.[=20 191 ] "Now if any an have not the = Spirit of=20 Christ he is none of His."[=20 192 ] To have the Spirit of God = dwelling in=20 the body is to be, also, a member of the body of Christ. To be deprived = of the=20 one is to be cut off from the other. It is impossible to be in communion = with=20 only part of God. Communion with Christ through the Spirit is communion = with the=20 whole Godhead. Exclusion from the One Person is exclusion from all Three = Persons.

"The works of the flesh are manifest..."[=20 193 ] "The mind of the flesh is = enmity against=20 God, for it is not subject to the law of God, neither indeed can it be. = So then=20 they that are in the flesh cannot please God.[=20 194 ] Such people are enslaved to = the power of=20 death and corruption in the flesh. They must be saved from the "Body of = this=20 death."[=20 195 ] On the other hand, those who = have been=20 buried with Christ through baptism have died to the body of sin and are = living=20 unto Christ.[=20 196 ] They are no longer living = according to=20 the desires of flesh, but of the spirit. "The fruit of the spirit is = love, joy,=20 peace, longsuffering, gentleness, goodness, faith, meekness, = temperance--against=20 such there is no law. And they that are Christ's have crucified the = flesh with=20 the affections and lusts."[=20 197 ]

It is clear that, for St. Paul, the union of man's = spirit with=20 the Spirit of God in the life of love within the body of Christ is life = and=20 salvation. On the other hand, to live according tot he desires of the = flesh,=20 dominated by the powers of death and corruption, means death--"For the = mind of=20 the flesh is death."[=20 198 ] St. Paul is dealing throughout = his=20 epistles with the categories of life and death. God is life. The devil = holds the=20 reins of death and corruption. Unity with God in the Spirit, through the = body of=20 Christ in the life of love, is life and brings salvation and perfection. = Separation of man's spirit from the divine life in the body of Christ is = slavery=20 to the powers of death and corruption used by the devil to destroy the = works of=20 God. The life of the spirit is unity and love. The life according to the = flesh=20 is disunity and dissolution in death and corruption.

It is absolutely necessary to grasp the essential = spirit of=20 St. Paul's usage of the words, sarx, psyche, and = pneuma, in=20 order to avoid the widespread confusion that dominates the field of = inquiry into=20 Pauline theology. St. Paul is never speaking in terms of immaterial = rational=20 souls in contrast to material bodies. Sarx and psyche are=20 synonymous and comprise, together with the pneuma, the total man. = To live=20 according to the pneuma is not to live a life according to the = lower half=20 of man. On the contrary, to live according to the sarx, or = psyche,=20 is to live according to the law of death. To live according to the = spirit is to=20 live according to the law of life and love.

Those who are sarkikoi cannot live = according to their=20 original destiny of selfless love for God and neighbor, because they are = dominated by the power of death and corruption. "the sting of death is = sin."[=20 199 ] Sin reigned in death.[=20 200 ] Death is the last enemy to be=20 destroyed.[=20 201 ] So long as man lives according = tot he=20 law of death, in the flesh, he cannot please God [=20 202 ] because he does not live = according to=20 the law of life and love. "The mind of the flesh is enmity against God = for it is=20 not subject to the law of God, neither can it be."[=20 203 ] In order to live according to = his=20 original destiny, man must be liberated from "the body of this death."[=20 204 ] This liberation from the power = of death=20 and corruption has come from God, Who sent His own Son "in the likeness = of=20 sinful flesh" to deliver man "from the law of sin and death."[=20 205 ] But, although the power of = death and sin=20 has thus been destroyed by the death and resurrection of Christ, = participation=20 in this victory can come only through dying to this world with Christ in = the=20 waters of baptism.[=20 206 ] It is only by dying in baptism = and then=20 continuously dying to the rudiments and ways of the world that the = members of=20 the body of Christ can become perfect as God is perfect.

The importance that St. Paul attributes to dying = to the=20 rudiments of this world in order to live according to the "spirit of = life"=20 cannot be exaggerated. To try to pass off his insistence on complete = self-denial=20 for salvation as a product of eschatological enthusiasts is to miss = completely=20 the very basis of the New Testament message. If the destruction of the = devil,=20 death and corruption is salvation and the only condition for life = according to=20 man's original destiny, then the means of passing from the realm of = death and=20 its consequences to the realm of life, in the victory of Christ over = death, must=20 be taken very seriously. For Paul, the way from death to life is = communion with=20 the death and life of Christ in baptism and a continuous life of live = within the=20 body of Christ. This new life of love within the body of Christ, = however, must=20 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.=20 Participation in the victory over death does not come simply by having a = magical=20 faith and a general sentiment of vague love for humanity (Luther). Full=20 membership int he body of Christ can come only by dying in the waters of = baptism=20 with Christ, and living according to the law of the "spirit of life."=20 Catechumens and penitents certainly had faith, but they either had not = yet=20 passed through death, in baptism, to the new life, or else, once having = died to=20 the flesh in baptism, they failed to remain steadfast and allowed the = power of=20 death and corruption to regain its dominance over the "spirit of = life."

In regard to St. Paul's teaching concerning = baptismal death to=20 the rudiments of this world, it is interesting to note his usage of the = word,=20 soma, to designate the communion of those in Christ who = constitute the=20 Church. The word, soma, in both the Old and New Testaments, apart = from=20 Paul, is used predominantly to designate a dead person, or corpse.[=20 207 ] At the Last Supper, our Lord = used the=20 word, soma, most likely to designate the fact that He was to pass = through=20 death, while his use of the word, haima, was to show his = returning to=20 life--since, for the Old Testament, blood is the element of life.[=20 208 ] Thus, at the Last Supper as at = every=20 Eucharist, there is a proclamation and confession of the death and = resurrection=20 of Christ. According to the presuppositions set forth by St. Paul = concerning=20 baptismal death, it is very possible to describe the Church as the = soma of=20 Christ no only because of the indwelling of Christ and the Holy = Spirit in=20 the bodies of Christian, but also because all the members of Christ have = died to=20 the body of sin in the waters of baptism. Before sharing in the life of = Christ,=20 on must first become an actual soma by being liberated from the = devil in=20 passing through a death to the ways of this world and living according = to the=20 "spirit."[=20 209 ]

[=20 Return ]

Synthetic Observations

St. Paul does not say anywhere that the whole = human race has=20 been accounted guilty of the sin of Adam and is therefore punished by = God with=20 death. Death is an evil force which made its way into the world through = sin,=20 lodged itself in the world, and, in the person of Satan, is reigning = both in man=20 and creation. For this reason, although man can know the good through = the law=20 written in his heart and may wish to do what is good, he cannot because = of the=20 sin which is dwelling in his flesh. Therefore, it is not he who does the = evil,=20 but sin that dwelleth in him. Because of this sin, he cannot find the = means to=20 do good. He must be saved from "the body of this death."[=20 210 ] Only then can he do good. What = can Paul=20 mean by such statements? A proper answer is to be found only when St. = Paul's=20 doctrine of human destiny is taken into account.

If man was created for a life of complete selfless = love,=20 whereby his actions would always be directed outward, toward God and = neighbor,=20 and never toward himself--whereby he would be the perfect image and = likeness of=20 God--then it is obvious that the power of death and corruption has now = made it=20 impossible to live such a life of perfection. The power of death in the = universe=20 has brought with it the will for self-preservation, fear, and anxiety,[=20 211 ] which in turn are the root = causes of=20 self-assertion, egoism, hatred, envy and the like. Because man is afraid = of=20 becoming meaningless, he is constantly endeavoring to prove, to himself = and=20 others, that he is worth something. He thirsts after compliments and is = afraid=20 of insults. He seeks his own and is jealous of the successes of others. = He likes=20 those who like him, and hates those who hate him. He either seeks = security and=20 happiness in wealth, glory and bodily pleasures, or imagines that this = destiny=20 is to be happy in the possession of the presence of God by an = introverted and=20 individualistic and inclined to mistake his desires for = self-satisfaction and=20 happiness for his normal destiny. On the other hand, he can become = zealous over=20 vague ideological principles of love for humanity and yet hate his = closest=20 neighbors. These are the works of the flesh of which St. Paul speaks.[=20 212 ] Underlying every movement of = what the=20 world has come to regard as normal man, is the quest for security and = happiness.=20 But such desires are not normal. They are the consequences of = perversion=20 by death and corruption, though which the devil pervades all of = creation,=20 dividing and destroying. This power is so great that even if man wishes = to live=20 according to his original destiny it is impossible because of the sin = which is=20 dwelling in the flesh [=20 213 ]--"Who will deliver me from the = body of=20 this death?"[=20 214 ]

To share in the love of God, without any concern = for one's=20 self, is also to share in the life and truth of God. Love, life and = truth in God=20 are one and can be found only in God. The turning away of love from God = and=20 neighbor toward the self is breaking of communion with the life and = truth of=20 God, which cannot be separated from His love. The breaking of this = communion=20 with God can be consummated only in death, because nothing created can = continue=20 indefinitely to exist of itself.[=20 215 ] Thus, by the transgression of = the first=20 man, the principle of "sin (the devil) entered into the world and = through sin=20 death, and so death passed upon all men..."[=20 216 ] Not only humanity, but all of = creation=20 has become subjected to death and corruption by the devil.[=20 217 ] Because man is inseparably a = part of,=20 and in constant communion with, creation and is linked through = procreation to=20 the whole historical process of humanity, the fall of creation through = on man=20 automatically involves the fall and corruption of all men. It is through = death=20 and corruption that all of humanity and creation is held captive to the = devil=20 and involved in sin, because it is by death that man falls short of his = original=20 destiny, which was to love God and neighbor without concern for the = self. Man=20 does not die because he is guilty for the sin of Adam.[=20 218 ] He becomes a sinner because he = is yoked=20 to the power of the devil through death and its consequences.[=20 219 ]

St. Paul clearly says that "the sting of death is = sin,"[=20 220 ] that "sin reigned in death,"[=20 221 ] and that death is "the last = enemy that=20 shall be destroyed."[=20 222 ] In his epistles, he is = especially=20 inspired when he is speaking about the victory of Christ over death and=20 corruption. It would be highly illogical to try to interpret Pauline = thought=20 with the presuppositions (1) that death is normal or (2) that at most, = it is the=20 outcome of a juridical decision of God to punish the whole human race = for one=20 sin, (3) that happiness is the ultimate destiny of man, and (4) that the = soul is=20 immaterial, naturally immortal and directly created by God at conception = and is=20 therefore normal and pure of defects (Roman scholasticism). The Pauline = doctrine=20 of man's inability to do the good which he is capable of acknowledging = according=20 to the "inner man" can be understood only if one takes seriously the = power of=20 death and corruption in the flesh, which makes it impossible for man to = live=20 according to his original destiny.

The moralistic problem raised by St. Augustine = concerning the=20 transmission of death to the descendants of Adam as punishment for the = one=20 original transgression is foreign to Paul's thoughts. The death of each = man=20 cannot be considered the outcome of personal guilt. St. Paul is not = thinking as=20 a philosophical moralist looking for the cause of the fall of humanity = and=20 creation in the breaking of objective rules of good behavior, which = demands=20 punishment from a God whose justice is in the image of the justice of = this=20 world. Paul is clearly thinking of the fall in terms of a personalistic = warfare=20 between God and Satan, in which Satan is not obliged to follow any sort = of moral=20 rules if he can help it. It is for this reason that St. Paul can say = that the=20 serpent "deceived Eve"[=20 223 ] and that "Adam was not = deceived, but the=20 woman being deceived was in the transgression."[=20 224 ] Man was not punished by God, = but taken=20 captive by the devil.

this interpretation is further made clear by the = fact that=20 Paul is insisting that "until the law sin was int he world, but sin is = not=20 imputed when there is no law. Nevertheless, death reigned from Adam to = Moses,=20 even over them that had not sinned after the similitude of Adam's=20 transgression."[=20 225 ] It is clear that Paul here is = denying=20 anything like a general personal guilt for the sin of Adam. Sin was, = however, in=20 the world, since death reigned even over them who had not sinned as Adam = sinned.=20 Sin here is obviously the person of Satan, who ruled the world through = death=20 even before the coming of the law. This is the only possible = interpretation of=20 this statement, because it is clearly supported elsewhere by Paul's = teachings=20 concerning the extraordinary powers of the devil, especially in Romans = 8:19-21.=20 St. Paul's statements should be taken very literally when he says that = the last=20 enemy to be destroyed is death [=20 226 ] and that "the sting of death = is sin."[=20 227 ]

From what has been observed, the famous = expression, eph'ho=20 pantes hemarton,[=20 228 ] can be safely interpreted as = modifying=20 the word, thanatos, which preceeds it, and which grammatically is = the=20 only word which fits the context. Eph'ho as a reference to Adam = is both=20 grammatically and exegetically impossible. Such an interpretation was = first=20 introduced by Origen, who obviously used it with a purpose in mind, = because he=20 believed in the pre-existence of all souls whereby he could easily say = that all=20 sinned in Adam. The interpretation of eph'ho as "because" was = first=20 introduced into the East by Photius,[=20 229 ] who claims that there are two=20 interpretations prevalent--Adam and thanatos--but he would = interpret it=20 dioti (because). He bases his argument on a false interpretation = of II=20 Corinthians 5:4 by interpreting eph'ho, here again, as = dioti. But=20 here it is quite clear that eph'ho refers to skensi = (eph'ho=20 skenei ou thelomen ekdysasthai). Photius is interpreting Paul within = the=20 framework of natural moral law and is seeking to justify the death of = all men by=20 personal guilt. He claims that all men die because they sin by following = in the=20 footsteps of Adam.[=20 230 ] However, neither he nor any of = the=20 Eastern Fathers accepts the teaching that all men are made guilty for = the sin of=20 Adam.

From purely grammatical considerations it is = impossible to=20 interpret eph'ho as a reference to any word other than = thanatos.=20 Each time the grammatical construction of the preposition epi = with the=20 dative is used by Paul, it is always used as a relative pronoun which = modifies a=20 preceding noun [=20 231 ] or phrase.[=20 232 ] To make an exception in Romans = 5:12 by=20 making St. Paul use the wrong Greek expression to express the idea, = "because,"=20 is to beg the issue. The correct interpretation of this passage, both=20 grammatically and exegetically, can be supplied only when eph'ho = is=20 understood to modify thanatos--kai houtos eis pantas = anthropous ho=20 thanatos dielthen eph'ho (thanato) pantes hemarton--"because of = which"=20 (death), or "on the basis of which" (death), or "for which (death) all = have=20 sinned." Satan, being himself the principle of sin, through death and = corruption=20 involves all of humanity and creation in sin and death. Thus, to be = under the=20 power of death according to Paul is to be a slave to the devil and a = sinner,=20 because of the inability of the flesh to live according to the law of = God, which=20 is selfless love.

The theory of the transmission of original sin and = guilt is=20 certainly not found in St. Paul, who can be interpreted neither in terms = of=20 juridicism nor in terms of any dualism which distinguishes between the = material=20 and the allegedly pure, spiritual, and intellectual parts of man. It is = no=20 wonder that some Biblical scholars are at a loss when they cannot find = in the=20 Old testament any clear-cut support for what they take to be the Pauline = doctrine of original sin in terms of moral guilt and punishment.[=20 233 ] The same perplexity is met by = many=20 moralistic Western scholars when they study the Eastern Fathers.[=20 234 ] Consequently, St. Augustine is = popularly=20 supposed to be the first and only of the early Fathers who understood = the=20 theology of St. Paul. This is clearly a myth, from which both = Protestants and=20 Romans need liberation.

It is only when one understands the meaning of = death and its=20 consequences that one can understand the life of the ancient Church, and = especially its attitude toward martyrdom. Being already dead to the = world in=20 baptism, and having their life hidden with Christ in God,[=20 235 ] Christians could not falter in = the face=20 of death. They were already dead, and yet living in Christ. To be afraid = of=20 death was to be still under the power of the devil--II Timothy = 1:7: "For=20 God hath not given us the spirit of fear, but of power, and of love, and = of=20 sound mind." In trying to convince the Roman Christians not to hinder = his=20 martyrdom, St. Ignatius wrote: "The prince of this world would fain = carry me=20 away, and corrupt my disposition toward God. Let none of you therefore, = who are=20 in Rome, help him."[=20 236 ] The Cyprianic controversy over = the=20 fallen during times of persecution was violent, because the Church = understood=20 that it was a contradiction to die in baptism and then to deny Christ = for fear=20 of death and torture. The canons of the Church, although today generally = ignored=20 as an aid to understanding the inner faith of the ancient Church, still = remain=20 very severe for those who would reject their faith for fear of death.[=20 237 ] Such an attitude towards death = is not=20 the product of eschatological frenzy and enthusiasm, but rather of a = clear=20 recognition of who the devil is, what his thoughts are,[=20 238 ] what his powers over humanity = and=20 creation are, how he is destroyed through baptism and the mystagogical = life=20 within the body of Christ, which is the Church. Oscar Cullman is = seriously=20 mistaken in trying to make the New Testament writers say that Satan and = the evil=20 demons have been deprived of their power, and that now leur puissance = n'est=20 qu'apparente.[=20 239 ] The greatest power of the = devil is=20 death, which is destroyed only within the body of Christ, where the = faithful are=20 continuously engaged in the struggle against Satan by striving for = selfless=20 love. This combat against the devil and striving for selfless love is = centered=20 in the corporate Eucharistic life of the local community--"For when you = assemble=20 frequently epi to auto (in the same place) the powers of Satan = are=20 destroyed and the destruction at which he aims is prevented by the unity = of your=20 faith."[=20 240 ] Anyone, therefore, who does = not hear the=20 Spirit within him calling him tothe Eucharistic assembly for the = corporate life=20 of selfless love is obviously under the sway of the devil. "He, = therefore, who=20 does not assemble with the Church, has even by this manifested his pride = and=20 condemned himself..."[=20 241 ] The world outside of the = corporate life=20 of love, in the sacraments, is still under the power of the consequences = of=20 death and therefore a slave to the devil. The devil is already defeated = only=20 because his power has been destroyed by the birth, life, death and = resurrection=20 of Christ; and this defeat is perpetuated only in the remnant of those = saved=20 before Christ and after Christ. Both those saved before Christ and after = Him are=20 saved by His death and resurrection, and make up the New Jerusalem. = Against this=20 Church the devil cannot prevail, and by this fact he is already = defeated. But=20 his power outside of those who are saved remains the same.[=20 242 ] Satan is still "the god of = this=20 world,"[=20 243 ] and it is for this reason that = Christians must live as if not living in this world.[=20 244 ]

[=20 Return ]

Concluding Remarks

The modern Biblical scholar cannot claim to be = objective if=20 his examination of Biblical theology is one-sided, or governed by = certain=20 philosophical prejudices. The modern school of Biblical criticism is = clearly=20 making a false attempt to get at the essential form of the original = kyregma,=20 while remaining quite ignorant and blind to the very essence of the Old = and New=20 Testament analysis of the fallen state of humanity and creation, = especially in=20 regard to its teachings concerning the natures of God and Satan. Thus, = one sees=20 the anti-liberal tendencies of modern Protestantism, accepting the = method of=20 Biblical criticism and at the same time trying to salvage what it takes = to be=20 the essential message of the Gospel writers. yet, in all their = pseudo-scientific=20 method of research, writers of this school fail to come to any definite=20 conclusions because they stubbornly refuse to take seriously the = Biblical=20 doctrine of Satan, death and corruption. For this reason, such a = question as=20 whether or not the body of Christ was really resurrected is not regarded = as=20 important--e.g., Emil Brunner, The Mediator. What is important is = the=20 faith that Christ is the unique Savior in history, even though very = possibly not=20 resurrected in history. How he saves and what he saves men from is = presumably a=20 secondary question.

It is clear that for St. Paul the bodily = resurrection of=20 Christ is the destruction of the devil, death, and corruption. Christ is = the=20 first fruits from the dead.[=20 245 ] If there is no resurrection = there can be=20 no salvation.[=20 246 ] Since death is a consequence = of the=20 discontinuation of communion with the life and love of God, and thereby = a=20 captivity of man and creation by the devil, then only a real = resurrection can=20 destroy the power of the devil. It is inaccurate and shallow thinking to = try to=20 pass off as Biblical the idea that the question of a real bodily = resurrection is=20 of secondary importance. At the center of Biblical and patristic thought = there=20 is clearly a Christology of real union, which is conditioned by the = Biblical=20 doctrine of Satan, death and corruption, and human destiny. Satan is = governing=20 through death, materially and physically. His defeat must be also = material and=20 physical. Restoration of communion must be not only in the realm of = mental=20 attitude, but, more important, through creation, of which man is an = inseparable=20 part. Without a clear understanding of the Biblical doctrine of Satan = and his=20 power, it is impossible to understand the sacramental life of the body = of=20 Christ, and, by consequence, the doctrine of the Fathers concerning = Christology=20 and Trinity becomes a meaningless diversion of scholastic specialists. = Both=20 Roman scholastics and Protestants are undeniably heretical in their = doctrines of=20 grace and ecclesiology simply because they do not see any longer that = salvation=20 is only the union of man with the life of God in the body of = Christ,=20 where the devil is being ontologically and really destroyed in the life = of love.=20 Outside of the life of unity with each other and Christ in the = sacramental life=20 of corporate love there is no salvation, because the devil is still = ruling the=20 world through the consequences of death and corruption. = Extra-sacramental=20 organizations, such as the papacy, cannot be fostered off as the essence = of=20 Christianity because they are clearly under the influence of worldly=20 considerations and do not have as their sole aim the life of selfless = love. In=20 Western Christianity, the dogmas of the Church have become the object of = logical=20 gymnastics in the classrooms of philosophy. What is usually taken as = natural=20 human reason is set up as the exponent of revealed theology. The = teachings of=20 the Church concerning the Holy Trinity, Christology, and Grace, are no = longer=20 the accepted expressions of the continuous and existential experience of = the=20 body of Christ, living within the very life of the Holy Trinity through = the=20 human nature of Christ, in whose flesh the devil has been destroyed and = against=20 whose body (the Church) the gates of death (hades) cannot prevail.

It is the mission of Orthodox theology today to = bring an=20 awakening to Western Christianity, but in order to do this the Orthodox=20 themselves must rediscover their own traditions and cease, once and for = all,=20 accepting the corroding infiltration of Western theological confusion = into=20 Orthodox theology. It is only by returning to the Biblical understanding = of=20 Satan and human destiny that the sacraments of the Church can once again = become=20 the source and strength of Orthodox theology. The enemy of life and love = can be=20 destroyed only when Christians can confidently say, "we are not ignorant = of his=20 thoughts."[=20 247 ] Any theology which cannot = define with=20 exactitude the methods and deceptions of the devil is clearly heretical, = because=20 such a theology is already deceived by the devil. It is for this reason = that the=20 Fathers could assert that heresy is the work of the devil.

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FOOTNOTES

[ 1 ] II Cor. 2:11

[ 2 ] St. Athanasius, De = Incarnatione Verbi Dei, 4

[ 3 ] I Tim. 4:4

[ 4 ] Rom. 5:12

[ 5 ] Rom. 8:20

[ 6 ] Rom. 8:21-23

[ 7 ] I Cor. 15:26

[ 8 ] II Cor. 4:3

[ 9 ] Rom. 1:20

[ 10 ] Rom. 8:20

[ 11 ] Rom. 7:15-25

[ 12 ] Rom 11:5

[ 13 ] II Cor. 4:3

[ 14 ] I Cor. 15:56

[ 15 ] Rom. 3:9-12; 5:19

[ 16 ] Rom. 5:13

[ 17 ] II Cor. 4:3; 11:14; = Eph.=20 6:11-17; II Thes. 2:8

[ 18 ] Rom. 8:24

[ 19 ] Col. 2:8

[ 20 ] e.g., St. Cyrill of=20 Alexandria, Migne, P.G.t. 74, c. 788-789

[ 21 ] II Tim. 2:26

[ 22 ] II Cor. 2:11

[ 23 ] I Tim. 2:14; 4:14; = II Tim.=20 2:26; II Cor. 11:14; 4:3; 2:11; 11:3

[ 24 ] Eph. 6:11-17

[ 25 ] I Cor. 7:5; II Cor. = 2:11;=20 11:3; Eph. 4:27; I Thes. 3:5; I Tim. 3:6; 3:7; 4:1; 5:14

[ 26 ] II Cor. 11:14; 4:3; = Eph 2:2;=20 6:11-17; I Thes. 2:18; 3:5; II Thes. 2:9; I Tim. 2:14; 3:7; II = Tim.=20 2:25-26

[ 27 ] II Cor. 11:15

[ 28 ] II Thes. 2:9

[ 29 ] Eph 6:12; Col. 2:15

[ 30 ] II Cor. 4:4

[ 31 ] II Cor. 11:3; I Tim. = 2:14

[ 32 ] Ibid.

[ 33 ] Rom. 8:19-22

[ 34 ] I Cor. 15:56

[ 35 ] Rom. 5:21

[ 36 ] Rom. 8:20

[ 37 ] Rom. 8:21

[ 38 ] I Cor. 15:24-26

[ 39 ] I Cor. 15:54

[ 40 ] Col. 2:13-15; I Cor. = 15:24-27;=20 15:54-57

[ 41 ] II Cor. 4:3; Gal. = 1:4; Eph.=20 6:12

[ 42 ] I Cor. 15:1 ff.

[ 43 ] Rom. 12:2; I Cor. = 2:12; 11:32;=20 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; 3:21-26

[ 45 ] Rom. 10:2-4; Phil. = 3:8

[ 46 ] Rom. 3:20; 5:15 ff; = 9:32

[ 47 ] Rom. 9:30-10:10; I = Cor.=20 13:1-14:1; I Tim. 5:8

[ 48 ] I Tim. 1:9-10

[ 49 ] I Tim. 1:18

[ 50 ] Rom. 7:14

[ 51 ] Gal. 3:24

[ 52 ] Gal. 5:13

[ 53 ] Rom. 8:29; 15:1-3; = 15:7; I=20 Cor. 2:16; 10:33; 13:1 ff; 15:49; II cor. 3:13; Gal. 4:19; Eph. = 4:13; 5:1;=20 5:25; Phil. 2:5; Col. 3:10; I Thes. 1:6

[ 54 ] I Cor. 13:2

[ 55 ] I Cor. 13:3

[ 56 ] Gal. 3:21

[ 57 ] Ibid.

[ 58 ] Gal. 3:18

[ 59 ] I Tim. 6:16

[ 60 ] Rom. 9:16

[ 61 ] Rom. 3:26; Eph. = 2:4-6; I Tim.=20 6:15

[ 62 ] II Cor. 11:13; I Tim = 2:14

[ 63 ] Rom. 5:12

[ 64 ] I Cor. 15:26

[ 65 ] St. Gregory Palamas, = Kephalia Physica, 52, Migne, P.G.T. 150-A

[ 66 ] F. Prat, La = Theologie de=20 saint Paul, Paris 1924, t.c. pp. 67-68

[ 67 ] Rom. 8:20; I Cor. = 10:10; II=20 Cor. 2:11; 4:3; 11:3; 11:14; Eph. 2:1-3; 6:11-17; I Thes. 2:18; = 3:5; II=20 Thes. 2:9; I Tim. 2:14; 5:14; II Tim. 2:26

[ 68 ] Col. 2:15; I Cor. = 15:24-26;=20 15:53-57; Rom. 8:21

[ 69 ] Col. 2:14-15

[ 70 ] II Cor. 5:19

[ 71 ] Rom. 3:20-27

[ 72 ] Rom. 10:3; Phil. 3:8

[ 73 ] Rom. 1:18 ff

[ 74 ] Rom. 1:20

[ 75 ] Rom. 1:24

[ 76 ] Rom. 1:28

[ 77 ] e.g., Rom. 9:14-18; = 11:8

[ 78 ] Rom. 9:6

[ 79 ] Rom. 2:13

[ 80 ] Rom. 2:12

[ 81 ] Rom. 2:14-15

[ 82 ] Rom. 2:16

[ 83 ] Rom. 1:19

[ 84 ] Rom. 1:21; I Cor. = 4:5; 14-25;=20 Eph. 1:17

[ 85 ] II Cor. 1:22; Gal. = 4:6

[ 86 ] Eph. 3;17

[ 87 ] Rom. 8:10; 8:13; II = Cor.=20 4:10-11; 6:4-10; Col. 2:11-12; 2:20; 3:3; II Thes. 1:4-5

[ 88 ] II Tim. 1:8; 2:3-6; = 4:5

[ 89 ] II Tim. 3:12

[ 90 ] I Tim 6:7-9

[ 91 ] I Cor. 13:3

[ 92 ] I Cor. 3:9

[ 93 ] Gal. 5:18

[ 94 ] I Cor. 13:4

[ 95 ] Phil. 2:5-8

[ 96 ] Rom. 3:21-28

[ 97 ] Col. 2:15

[ 98 ] Rom. 8:24; 66

[ 99 ] Eph. 5:1

[ 100 ] Rom. 8:29

[ 101 ] Rom. 15:1-3

[ 102 ] II Cor. 5:15

[ 103 ] Eph. 4:13

[ 104 ] Col. 2:20

[ 105 ] I Cor. 2:16; Phil. = 2:5-8

[ 106 ] Col. 1:28

[ 107 ] Eph. 5:25

[ 108 ] Phil. 2:20

[ 109 ] Eph. 5:1

[ 110 ] Rom. 8:29; I Cor. = 10:33;=20 15:49; II Cor. 3:13; Gal. 4:19; Eph. 4:13; 5:25; Phil. 2:5-8; Col. = 1:28;=20 3:10; 4:12; I Thes. 1:6

[ 111 ] I Cor. 13:2-3

[ 112 ] Col. 3:14

[ 113 ] Phil. 2:20

[ 114 ] Rom. 14:7; 15:1-3; = I Cor.=20 10:24; 10:29-11:1; 12:25-26; 13:1 ff; II Cor. 5:14-15; Gal. 5:13; = 6:1 Eph.=20 4:2; Phil. 2:4; I Thes. 5:11

[ 115 ] Phil 3:21

[ 116 ] Rom. 8:11

[ 117 ] I Cor. 15:26

[ 118 ] Rom. 5:12

[ 119 ] Rom. 8:20-21

[ 120 ] I Cor. 15:42-49

[ 121 ] St. Athanasius, = De=20 Incarnatione Verbi Dei, 4-5

[ 122 ] Rom. 7:12

[ 123 ] v. 14

[ 124 ] Rom. 7:22

[ 125 ] Rom. 7:18

[ 126 ] Rom. 7:14

[ 127 ] Rom. 7:20

[ 128 ] Rom. 7:24

[ 129 ] Rom. 8:2

[ 130 ] Rom. 7:13 ff

[ 131 ] I Cor. 7:4-5

[ 132 ] Rom. 15:27

[ 133 ] II Cor. 3:3

[ 134 ] II Cor. 5:16

[ 135 ] I Tim. 3:16

[ 136 ] I Cor. 9:11

[ 137 ] Gal. 3:3

[ 138 ] Gal. 5:16-18

[ 139 ] Gal. 5:19-21

[ 140 ] Gal. 3:1

[ 141 ] Rom. 7:17-18

[ 142 ] I Cor. 9:11; Rom. = 15:27; II=20 Cor. 3:3; 4:11; 5:16

[ 143 ] I Tim. 3:16

[ 144 ] Rom. 7:17-18; Eph. = 2:15

[ 145 ] Tresmontant, = Essai sur la=20 pensee Hebraique, Paris 1953, pp. 95-96

[ 146 ] Gen. 6:13,17; = 7:15,21; Ps.=20 135:25

[ 147 ] Gen. 6:12; Is. = 40:6; Jer.=20 25:31; 12:12; Zach. 2:17

[ 148 ] Jos. = 10:28,30,32,35,37; Gen.=20 1:21,24; 2:7, 19; 9:10,12,15; Lev. 11:10

[ 149 ] Matt. 24:22; Mk. = 13:10; Lk.=20 3:6; Rom. 3:20; I Cor. 1:23; Gal. 11:16

[ 150 ] Acts 2:43; 3:23; = Rom. 2:9;=20 13:1; Rev. 16:3

[ 151 ] Rom. 7:14

[ 152 ] I Cor. 2:14

[ 153 ] I Cor. 15:50

[ 154 ] Ibid.

[ 155 ] I Cor. 15:42-49

[ 156 ] I Cor. 15:44

[ 157 ] I Cor. 15:46-47

[ 158 ] I Cor. 15:45

[ 159 ] I Cor. 15:47

[ 160 ] I Cor. 14:14-15

[ 161 ] Matt. 13:15; 15:19; = Mk. 2:6;=20 2:8; 3:5; 6:52; 8:17; Lk. 2:35; 24:15; 24:38; Acts 8:22; 28:27; = Jn. 12:40

[ 162 ] Lk. 24:45

[ 163 ] Rom. 1:21; 1:24; = 2:5; 8:27;=20 10:1,6,8,10; 16:18; I Cor. 4:5; 7:37; 14:25; II Cor. 3:15; 4:6; = 9:7; Eph.=20 4:18; 6:22; Phil 4:7; Col. 2:2; 3:16; 4:8; I Thes. 2:4; II Thes. = 2:16;=20 3:5; I Tim. 1:5; II Tim 2:22

[ 164 ] I Cor. 14:14-19; = 2:16; Rom.=20 7:23; 12:2; Eph. 4:23; Tit. 1:15

[ 165 ] II Cor. 1:22; Gal. = 4:6

[ 166 ] Eph. 3:16

[ 167 ] Eph. 3:17

[ 168 ] Rom. 7:22-23

[ 169 ] Eph. 3:16-17

[ 170 ] Eph. 4:17-18

[ 171 ] Rom. 1:21

[ 172 ] Eph. 4:18

[ 173 ] Eph. 1:18-19

[ 174 ] I cor. 14:25

[ 175 ] I Cor. 4:5

[ 176 ] Tresmontant, op. = cit., p. 110

[ 177 ] Ibid

[ 178 ] Eccl. 12:7

[ 179 ] I Tim. 6:16

[ 180 ] Rom. 8:6

[ 181 ] Rom. 8:13

[ 182 ] Ibid

[ 183 ] Rom. 8:9

[ 184 ] Rom. 7:24

[ 185 ] Rom. 8:2

[ 186 ] Rom. 7:6

[ 187 ] Rom. 8:9

[ 188 ] Rom. 8:16

[ 189 ] II Cor. 7:1

[ 190 ] Rom. 11:21; I Cor. = 5:1-13; II=20 Thes. 3:6; 3:14; II Tim. 3:5

[ 191 ] II Cor. 1:22; Gal. = 4:6; Eph.=20 3:16-17

[ 192 ] Rom. 8:9

[ 193 ] Gal. 5:19

[ 194 ] Rom. 8:7-8

[ 195 ] Rom. 7:13-25

[ 196 ] Rom. 6:1-14

[ 197 ] Gal. 5:22-24

[ 198 ] Rom. 8:6

[ 199 ] I Cor. 15:56

[ 200 ] Rom. 5:21

[ 201 ] I Cor. 15:26

[ 202 ] Rom. 8:8

[ 203 ] Rom. 8:7

[ 204 ] Rom. 7:24

[ 205 ] Rom. 8:1-11

[ 206 ] Rom. 6:1-14

[ 207 ] e.g. Matt. 5:29; = 10:28;=20 14:12; 26:12; 27:52, 58,59; Mk. 14:18; 15:43; 15:45; Lk. 12:4; = 23:52;=20 24:3,23; Jn. 2:21; 19:31,38,40; 20:12; Acts 9:40; I Pet. 2:24; = Jude 9

[ 208 ] Westcott, = Commentary on=20 the Epistle to Hebrews

[ 209 ] St. Paul's usage of = the word,=20 soma, is not always consistent; yet it is never used in any = dualistic context, to distinguish between body and soul. On the = contrary,=20 Paul frequently uses soma as synonymous with sarx (I = Cor.=20 6:16; 7:34; 13:3; 15:35-58; II Cor. 4:10-11; Eph. 1:20-22; 2:15; = 5:28 ff;=20 Col. 1:22-24). If his anthropology were dualistic, it would not = have been=20 logical to use the term, soma, to designate the church and=20 kephale tou somatos (head of the body) to designate christ. = It=20 would have been much more normal to call the Church the body and = Christ=20 the soul in the body.

[ 210 ] Rom. 7:13-25

[ 211 ] Heb. 2:14-15

[ 212 ] Gal. 5:19-21

[ 213 ] Rom. 7

[ 214 ] Rom. 7:24

[ 215 ] Athanasius, op. = cit, 4-5

[ 216 ] Rom. 5:12

[ 217 ] Rom. 8:20-22

[ 218 ] St. John = Chrysostom, Migne,=20 P.G.t. 60, col. 391-692; Theophylactos, Migne, P.G.t. 124, c. = 404-405

[ 219 ] St. Cyrill of = Alexandria,=20 Migne, P.G.t. 74, c. 781-785, and especially c. 788-789; = Theodoretos of=20 Cyrus, Migne, P.G.t. 66, c. 800

[ 220 ] I Cor. 15:56

[ 221 ] Rom. 5:21

[ 222 ] I Cor. 15:26

[ 223 ] II Cor. 11:3

[ 224 ] I Tim. 2:14

[ 225 ] Rom. 5:13-14

[ 226 ] I Cor. 15:26

[ 227 ] I Cor. 15:56

[ 228 ] Rom. 5:12

[ 229 ] Amphilochia, = heroteseis, 84,=20 Migne, P.G.t. 101, c. 553-556

[ 230 ] Ecumenius, = extracts from=20 Photius, Migne, P.G.t. 118, c. 418

[ 231 ] Rom. 9:33; 10:19; = 15:12; II=20 Cor. 5:4; Rom. 6;21

[ 232 ] Phil. 4:10

[ 233 ] e.g., Lagrange, = Epitre aux=20 Romains, p. 117-118; Sanday and Headlam, Romans, p. 136-137

[ 234 ] A Gaudel, Peche = Originel,=20 Dictionaire de Theologie Catholique, t.xii, premiere partie

[ 235 ] Col. 3:3

[ 236 ] Rom. 7

[ 237 ] Canon 10, First = Ecum.=20 Council; Apostolic Canon 62; Canon 1, Council of Angyra, 313-314; = Canon 1,=20 Peter of Alexandria

[ 238 ] II Cor. 2:11

[ 239 ] Christ et le temps, = p. 142

[ 240 ] St. Ignatius, = Epistle to=20 the Ephesians, ch. 13

[ 241 ] Ibid., ch. 5

[ 242 ] Eph. 2:12; 6:11-12; = II Thes.=20 2:8-12

[ 243 ] II Cor. 4:4

[ 244 ] Col. 2:20-23

[ 245 ] I Cor. 15:23

[ 246 ] I Cor. 15:12-19

[ 247 ] II Cor.=20 = 2:11

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