Journal o f Psychology and Christianity Copyright 2004 Christian Association for Psychological Studies

2004, Vol. 23. No. 3, 271-277 ISSN 0733-4273

Ancestral Versus Original Sin: An Overview

with Implications for Psychotherapy
A ntony H ughes
St. M ary A n tiochian O rthodox C hurch
C am bridge, M assachusetts

The differences between the doctrine of Ancestral Sin— as understood in the church o f the first two cen­
turies and the present-day Orthodox Church— and the doctrine of Original Sin— developed by Augustine and
his heirs in the Western Christian traditions— is explored. The impact of these two formulations on pastoral
practice is investigated. It is suggested that the doctrine of ancestral sin naturally leads to a focus on human
death and Divine compassion as the inheritance from Adam, while the doctrine o f original sin shifts the cen­
ter of attention to human guilt and Divine wrath. It is further posited that the approach of the ancient church
points to a more therapeutic than juridical approach to pastoral care and counseling.1

A young man called me recently to discuss his The Approach o f the Orthodox Fathers
fa m ily ’s m ovem ent tow ard the O rth o d o x As pervasive as the term o r ig in a l sin has
Church. He told me a priceless story about how become, it may be a surprise to some that it was
his seven-year old daughter helped him and his un kn ow n in either the Eastern or Western
wife understand an Orthodox practice that is Church until Augustine (c. 354-430). The expres­
often a hindrance to inquirers. Although the sion seems to have appeared first in Augustine’s
family had icons in their home they could not works. Prior to this the theologians of the early
grasp the reason for the practice of venerating church used different terminology indicating a
(kissing) them. One evening after prayers with contrasting way of thinking about the fall, its
his daughter she looked at the icon in her room effects and G od’s response to it. The phrase the
and asked, “Who is on those pictures, Daddy?” Greek Fathers used to describe the tragedy in
He replied, “The Virgin Mary and Jesus.”
the Garden was ancestral sin.
She picked up the icon, kissed it and hugged
Ancestral sin has a very specific meaning. The
it to her chest exclaiming, “Oh, daddy, they love
Greek word for sin in this case, a m a rtem a ,
you so much!”
refers to an individual act. The Eastern Fathers
“Then,” he told me, “We understood. It’s all
assign full responsibility for the sin in the Gar­
about affection.”
den to Adam and Eve alone. The word am artia,
Love, in fact, is the heart and soul of the the­
which means “missing the mark,” also means sin,
ology of the early Church Fathers and of the
but is used to refer to the condition common to
O rth o d o x C h u rch . The Fathers o f the
all humanity (Romanides, 2002). The Eastern
Church—East and West— in the early centuries
Church, unlike the Western counterpart, never
shared the same perspective: humanity longs for
speaks of guilt being passed from Adam and Eve
liberation from the tyranny of death, sin, corrup­
to their progeny, as did Augustine. Instead, it is
tion and the devil w hich is on ly p ossible
posited that each person bears the guilt of his or
through the Life, death and resurrection of Jesus
her own sin. The question becomes, “What then
Christ. Only God in the flesh could accomplish
is the inheritance of humanity from Adam and
our salvation, because only He could conquer
Eve if it is not guilt?” The O rthodox Fathers
these enemies of humanity. It is impossible for
answer as one: death. (I Corinthians 15:21) “Man
O rth od oxy to im agine life outside the all-
is born with the parasitic power of death within
encompassing love and grace of the God who
him,” writes Fr. Romanides (2002, p. l6 l). Our
came Himself to rescue His fallen creation. The­
nature, teaches Cyril of Alexandria, became “dis­
o lo g y is, for the Fathers o f the O rth o d o x
eased ... through the sin of one” (Migne, 1857-
Church, all about the love.
1866a). It is not guilt that is passed on, for the
Correspondence regarding this article should be
Orthodox fathers; it is a condition, a disease.
addressed to Rev. Antony Hughes, St. Mary’s Antiochi­ In Orthodox thought Adam and Eve were cre­
an Orthodox Church, 8 Inman St., Cam bridge, MA ated with a vocation: to become one with God
02139. gradually increasing in their capacity to share in

271
272 V iew of S in in the Early Church

His divine life—deification2 (Romanides, 2002, p. tion o f the Son o f G od and the solution that
125). “They needed to mature, to grow to aware­ alone could rectify the situation: the destruction
ness by willing detachment and faith, a loving of the enemies of humanity and God, death (I
trust in a personal G od” (Clement, 1993, p. 84). Corinthians 15:26, 56), sin, corruption and the
Theophilus of Antioch (2nd Century) posits that devil (Romanides, 2002).
Adam and Eve were created neither immortal Salvation as d eificatio n is not pantheism
nor mortal. They were created with the potential because the Orthodox Fathers insist on the doc­
to become either through obedience or disobedi­ trine of creation ex n ih ilo (Athanasius, 1981).
ence (Romanides, 2002). Human beings, along with all created things,
The freedom to obey or disobey belonged to have come into being from nothing. Created
our first parents, “For God made man free and beings will always remain created and God will
sovereign” (Romanides, 2002, p. 24). To embrace always remain Uncreated. The Son of God in the
their God-given vocation would bring life, to Incarnation crossed the unbridgeable chasm
reject it would bring death, but not at G o d ’s betw een them . O rth odox hym nography fre­
hands. Theophilus continues, “ ... should he quently speaks of the paradox of the Uncreated
keep the commandment of G od he would be and created uniting without mixture or confusion
rewarded with immortality ... if, however, he in the wondrous hypostatic union. The Nativity
should turn to things o f death by disobeying of Christ, for example is “a secret re-creation, by
God, he would be the cause of death to himself’ which human nature was assumed and restored
(Romanides, 2002, p. 24) to its original state” (Clement, 1993, p. 41). God
Adam and Eve failed to obey the command­ and human nature, separated by the Fall, are
ment not to eat from the forbidden tree thus reunited in the Person o f the Incarnate Christ
rejecting God and their vocation to realize the and redeemed through His victory on the Cross
fullness o f human existence (Yannaras, 1984). and in the R esurrection by w hich death is
Death and corruption began to reign over the destroyed (I Corinthians 15:54-55). In this way
creation. “Sin reigned through death.” (Romans the Second Adam fulfills the original vocation
5:21) In this view death and corruption do not and reverses the tragedy of the fallen First Adam
originate with G o d ; he neither created nor opening the way of salvation for all.
intended them. G od cannot be the Author of The Fall could not destroy the image of God;
evil. Death is the natural result of turning aside the great gift given to humanity remained intact,
from God. but damaged (Romanides, 2002). Origen speaks
Adam and Eve were overcome with the same of the image buried as in a well choked with
tem ptation that afflicts all hum anity: to be debris (Clement, 1993). While the work of salva­
autonomous, to go their own way, to realize the tion was accomplished by G od through Jesus
fu lln ess o f hum an existen ce w ithout G o d . Christ the removal of the debris that hides the
According to the Orthodox fathers, sin is not a image in us calls for free and voluntary coopera­
violation of an impersonal law or code of behav­ tion. St. Paul uses the word synergy, or “co­
ior, but a rejection of the life offered by God workers”, (I Corinthians 3:9) to describe the
(Yannaras, 1984). This is the mark, to which the cooperation between Divine Grace and human
word am artia refers. Fallen human life is above freedom. For the Orthodox Fathers this means
all else the failure to realize the G od-given asceticism (prayer, fasting, charity and keeping
potential of human existence, which is, as St. vigil) relating to St. Paul’s image of the spiritual
Peter writes, to “become partakers of the divine athlete (I Corinthians 9:24-27). This is the work­
nature” (II Peter 1:4). St. Basil writes: “Humanity ing out of salvation “with fear and trembling”
is an animal who has received the vocation to (Philippians 2:12). Salvation is a process involv­
become G od” (Clement, 1993, p. 76). ing faith, freedom and personal effort to fulfill
In Orthodox thought G od did not threaten the commandment of Christ to “love the Lord
Adam and Eve with punishment nor was He your G od with all your heart, soul, mind and
angered or offended by their sin; He was moved strength and your n e ig h b o r as y o u rse lf”
to compassion.3 The expulsion from the Garden (Matthew 22:37-39).
and from the Tree of Life was an act of love and The great O rthodox hymn o f H oly Pascha
not vengeance so that hum anity w ould not (Easter) captures in a few words the essence of
“become immortal in sin” (Romanides, 2002, p. the Orthodox understanding of the Atonement:
32). Thus began the preparation for the Incarna­ “Christ is risen from the dead, trampling down
 Antony H ughes 273

death by death, And upon those in the tombs retribution (Romanides, 2002). But this idea of
bestowing life” (The Liturgikon, Paschal services, justice deviates from Biblical thought. Kalomiris
1989)- Because of the victory of Christ on the (1980) explains the meaning o f justice in the
Cross and in the Tomb humanity has been set original Greek of the New Testament:
free, the curse of the law has been broken, death
The Greek word diakosuni ‘justice’,
is slain, life has dawned for all. Maximus the
is a translation of the Hebrew word
Confessor (c. 580— 662) writes that “Christ’s
tsedaka. The word means ‘the divine
death on the Cross is the judgment of judgment”
energy which accom plishes man’s
(Clement, 1993, p. 49) and because of this we
salvation.’ It is parallel and almost
can rejoice in the conclusion stated so beautifully
synonymous with the word h esed
by Olivier Clement: “In the crucified Christ for­
which means ‘mercy’, ‘compassion’,
giveness is offered and life is given. For humanity
‘love’, and to the word emeth which
it is no longer a matter of fearing judgment or of
means ‘fidelity’, ‘truth’. This is entirely
meriting salvation, but of welcoming love in trust
different from the juridical under­
and humility” (Clement, 1993, p. 49).
standing of ‘justice.’ (p. 31)
Augustine’s Legacy The juridical view o f justice brings us two
The piety and devotion of Augustine is largely problems for Augustine. One: how can one say
unquestioned by Orthodox theologians, but his that G od’s attitude toward His creation changes
conclusions on the Atonement are (Romanides, from love to wrath? Two: how can God, who is
2002). Augustine, by his own admission, did not good, be the author o f such an evil as death
properly learn to read Greek and this was a lia­ (Romanides, 2002)? The only way to answer
bility for him. He seems to have relied mostly on these questions is to say, as Augustine did to the
translations from Greek to Latin (Augustine, young Bishop, Julian of Eclanum, that G od’s jus­
1956a, p. 9). His misinterpretation of a key scrip­ tice is inscrutable (Cahill, 1995, p. 65). Logically,
tural reference, Romans 5:12, is a case in point justice becomes proof of inherited guilt, because
(Meyendorff, 1979). In Latin the Greek idiom eph since all humanity suffers G od’s punishment of
h o which means becau se o f was translated as in death and since God who is just cannot punish
whom. Saying that all have sinned in A dam is the innocent, then all must be guilty in Adam.
quite differen t than sayin g that all sinned Also, by similar reasoning, justice appears as a
becau se o f him. Augustine believed and taught standard to w hich even G o d must adhere
that all humanity has sinned in Adam (Meyen­ (Kalomiris, 1980). The Orthodox father, Basil the
dorff, 1979, p. 144). The result is that guilt is the Great, attributes the change in attitude to human­
inheritance, not death (Augustine, 1956b). There­ ity rather than to God (Migne, 1857-1866b). Can
fore the term original sin conveys the belief that God change or be subject to any kind of stan­
Adam and Eve’s sin is the first and universal dard or necessity? Because of the theological
transgression in which all humanity participates. foundation laid by Augustine and taken up by his
Augustine famously debated Pelagius (c. 354­ heirs, the conclusion seems unavoidable that
418) over the place the human will could play in G od’s wrath and not death is the problem facing
salvation. Augustine took the position against humanity (Romanides, 2002, p. 155-156).
him that only grace is able to save, sola gratis How then could G od’s anger be assuaged? The
(Augustine, On the Predestination of the Saints, position of the ancient Church had no answer
7).4 From this a doctrine of predestination devel­ because its proponents did not see wrath as the
ops (God gives grace to whom He will) which problem. The Satisfaction Theory proposed by
hardens in the 16th and 17th centuries into the Anselm of Canterbury (c. 1033-1109) in his work
doctrine of two-fold predestination (God in His Why the God-Man? provides the most predomi­
sovereignty saves some and condemns others). nant answer in the W est.5 The sin o f Adam
The position of the Church of the first two cen­ offended and angered God making the punish­
turies concerning the image and human freedom ment of death upon all guilty humanity justified.
was abandoned. The antidote to this situation is the crucifixion of
The Roman idea of justice found prominence the Incarnate Son of God because only the suf­
in Augustinian and later Western theology. The fering and death o f an equally eternal being
idea that Adam and Eve offended G od’s infinite could ever satisfy the infinite offense o f the
justice and honor made death G od’s method of infinitely dishonored God and assuage His wrath
274 V iew of S in in the Early C hurch

(Williams, 2002; Yannaras, 1984, p. 152). God is the hospital o f souls, the arena of salvation
sacrifices His Son to restore His honor and pro­ where, through the grace of G od, the faithful
nounces the sacrifice sufficient. The idea o f ascend from “glory to glory” (2 Corinthians 3:18)
im puted righteousness rises from this. The into union with G od in a joining together of
Orthodox understanding that “the resurrection ... grace and human volition. The choice offered to
through Christ, opens for humanity the way of Adam and Eve remains our choice: to ascend to
love that is stronger than death” (Clement, 1993, life or descend into corruption. For the latter,
p. 87) is replaced by a juridical theory of court­ w hether the Church is view ed as essential,
rooms and verdicts. important or arbitrary, the model of sin as moral
The image of an angry, vengeful God haunts failing rests on divine election and adherence to
the West where a basic insecurity and guilt seem moral, ethical codes as both the cure for sin and
to exist. Many appear to hold that sickness, suffer­ guarantor of fidelity. Whether ecclesial authority
ing and death are G od’s will. Why? I suspect one or individual conscience imposes the code the
reason is that down deep the belief persists that result is the same.
God is still angry and must be appeased. Yes, Admittedly, the idea of salvation as process is
sickness, suffering and death come and when not absent in the West. (One can call to mind
they do, G od’s grace is able to transform them the Western mystics and the Wesleyan movement
into life-bearing trials, but are they G o d ’s will? as examples.) However, the underlying theologi­
Does G od punish us when the mood strikes, cal foundations of Eastern Church and Western
when our behavior displeases Him or for no rea­ Church in regard to ancestral or original sin are
son at all? Are the ills that afflict creation on dramatic. The difference is apparent when look­
account of God? For example, could the loving ing at the understanding of ethics itself. For the
Father really be said to enjoy the sufferings of His Western Church ethics often seems to imply
Son or of the damned in hell (Yannaras, 1984)? adherence to an external code; for the Eastern
Freud rebelled against these ideas calling the God Church ethics implies “the restoration of life to
inherent in them the sadistic F ather (Yannaras, the fullness of freedom and love” (Yannaras,
1984, p. 153). Could it be as Yannaras, Clement 1984, p. 143).
and Kalomiris propose that modern atheism is a Modern psychology has helped most Christian
healthy rebellion against a terrorist deity caregivers to view sin as an illness so that, in
(Clement, 2000)? Kalomiris (1980) writes that practice, the juridical approach is often mitigat­
there are no atheists, just people who hate the ed. The willingness to refer to mental health
God they have been taught to believe in. providers when necessary implies an expansion
Orthodoxy agrees that grace is a gift, but one of the definition of sin from moral infraction into
that is an uncreated energy of God sustaining all a human condition. This is a happy develop­
creation apart from w hich nothing can exist ment. Recognizing sin as disease helps us to
(Psalm 104:29). What is more, though grace sus­ understand that the problem of the human con­
tains humanity, salvation cannot be forced upon dition operates on many levels and may even
us (or w ithheld) by divine decree. Clem ent have a genetic component.
points out that the “Greek fathers (and some of It is interesting that Christians from a broad
the Latin Fathers), according to whom the cre­ spectrum have rediscovered the psychology of
ation of humanity entailed a real risk on G od’s spiritual writers of the ancient Church. I discov­
part, laid the emphasis on salvation through ered this in an Oral Roberts University Seminary
love: ‘God can do anything except force a man classroom twenty-five years ago through a read­
to love him’. The gift of grace saves, but only in ing of “The Life of St. Pelagia the Harlot.” My
an encounter of love” (Clement, 1993, p. 81). journey into O rth odoxy and the priesthood
Orthodox theology holds that divine grace must began at that point. The pastors and teachers of
be joined with human volition. the ancient Church operated from the Orthodox
perspective enunciated in this paper: death as
Pastoral Practice East and West
the problem, sin as disease, salvation as process
In simple terms, we can say that the Eastern and Christ as Victor.
C hurch tends towards a therapeutic m odel Sin as missing the m ark or, put another way,
which sees sin as a illness, while the Western as the failure to realize the full potential of the
Church tends toward a juridical model seeing gift of human life, calls for a gradual approach to
sin as moral failure. For the former the Church pastoral care. The goal is nothing less than an
 Antony H ughes 275

existential transformation from within through form the human heart. Do positive, external cri­
growth in communion with God. Daily sins are teria signify inner transformation in all cases?
more than moral infractions; they are revelations Some branches of Christian counseling too often
of the brokenness of human life and evidence of rely on the application o f seemingly relevant
a personal struggle. “Repentance means rejecting verses of Scripture to effect changes in behavior
death and uniting ourselves to life” (Yannaras, as if convincing one of the truth of Holy Scrip­
1984, 147-148). ture is enough. B elief in Scripture may be a
In Orthodoxy we tend to dwell on the process beginning, but real transformation is not just a
and the goal more than the sin. A wise Serbian matter of thinking. First and foremost it is a mat­
Orthodox priest once commented that G od is ter of an existential transformation. It is a matter
more concerned about the direction of our lives of a shift in the very mode of life itself: from
than He is about the specifics. Indeed, the Scrip­ autonomy to communion. Allow me to explain.
tures point to the wondrous truth that, “If thou, Death has caused a change in the way we
O God, shouldest mark iniquities, O Lord, who relate to God, to one another and to the world.
could stand, but with Thee there is forgiveness” Our lives are dominated by the struggle to sur­
(Psalm 130:3-4). The way is open for all who vive. Yannaras writes that we see ourselves not
desire to take it. A young monk was once asked, as person s sharing a common nature and pur­
“What do you do all day in the monastery?” He pose, but as autonomous individuals who live to
replied, “We fall and rise, fall and rise.” survive in competition with one another. Thus,
The sacram ental approach in the Eastern set adrift by death as we are, we are alienated
Church is an integral part of pastoral care. The from G od, from others and also from our true
therapeutic view frees the sacrament of Confes­
selves (Yannaras, 1984). The Lord Jesus speaks
sion in the Orthodox Church from the tendency
to this saying, “For whosoever will save his life
to take on a juridical character resulting in pro­
shall lose it, and whosoever will lose his life for
scribed, impersonal penances. In O rthodoxy
my sake shall find it” (Matthewl6:26). Salvation
sacraments are seen as a means of revealing the
is a transformation from the tragic state of alien­
truth about humanity and also about G od (Yan­
ation and autonomy that ends in death into a
naras, 1984, p. 143). After H oly Baptism we
state of communion with God and one another
often fail in our work of fulfilling the vocation to
that ends in eternal life. So, in the Orthodox
unbury the image within. Seventy times seven we
view, a transformation in this mode of existence
return to the sacrament not as an easy w ay out
must occur. If the chosen are saved by decree
(confess today, sin tomorrow), but because
and not by choice is such an emphasis relevant?
humility is a hard lesson to learn, real transfor­
The courtroom seems insufficient as an arena for
mation is not instantaneous and we are in need
healing or transformation.
of G o d ’s help. Healing takes time. Sacraments
are far from magical or automatic events (Yan­ Great flexibility needs to exist in pastoral care
naras, 1984, p. 144). They are personal, grace- if it is to promote authentic transformation. We
filled events in which our free response to G od’s need to take people as they a re and not as they
grace is acknowledged and sanctified. Even in ought to be. Moral and ethical codes are refer­
evangelical circles where Confession as sacra­ ences, certainly, but not ends in themselves. As a
ment is rejected the altar call often plays a simi­ pastor entrusted with very personal knowledge
lar role. It is telling that the Orthodox Sacrament of people’s lives, I know that moving people
of Confession always takes place face to face from point A to Z is impossible. If, by the grace
and never in the kind o f co n fession al that o f G o d , step B can be discovered, then real
appeared in the West. Sin is personal and heal­ progress can often be made. Every step is a real
ing must be equally personal. Therefore nothing step. If we can be faithful in small things the
in authentic pastoral care can be impersonal, Lord will grant us bigger ones later (Matthew
automatic or pre-planned. In Orthodoxy the pre­ 25:21). There need be no rush in this intimate
scription is tailored for the patient as he or she process of real transformation that has no end.
is, not as he or she ought to be. As a priest and confessor I tell those who come
The juridical approach that has predominated to me, “I do not know exactly what is ahead on
in the West can make pastoral practice seem this spiritual adventure. That is between you and
cold and automatic. Neither a focus on good God, but if you will allow me, we will take the
works nor faith alone seem sufficient to trans­ road together.”
276 V iew of S in in the Early Church

A Romanian priest found himself overhearing endless process of transformation from autono­
the confession of a hardened criminal to an old my to communion, a gradual ascent from glory
priest-monk in a crowded Communist prison to glory as we take up once again our original
cell. As he listened he noticed the priest-monk vocation now fulfilled in Christ. The way to the
begin to cry. He did not say a word through his Tree of Life at long last revealed to be the Cross
tears until the man had finished at which time he is reopened and it’s fruit, the Body and Blood of
replied, “My son, try to do better next tim e.” God, offered to all. The goal is far greater than a
Yannaras writes that the message of the Church change in behavior; we are meant to become
for humanity wounded and degraded by the ‘ter­ divine.
rorist G od o f juridical ethics’ is precisely this;
Notes
“what God really asks of man is neither individu­
al feats nor works of merit, but a cry of trust and 1. Editor’s Note: Some within modern evangelicalism
(Oden 2003, Packer and Oden 2004) have begun to
love from the depths” (Yannaras, 1984, p. 47).
examine the Patristic corpus in an attempt to inspire
The cry comes from the depth of our need to
unity within the Christian church. While somewhat
the unfathom able depth o f G o d ’s love; the
controversial, the present article was invited in hope of
Prodigal Son crying out, “I want to go home” to beginning dialogue among the tributaries o f Christian
the Father who, seeing his advance from a dis­ spirituality on a topic o f great importance to a spiritual­
tance, runs to meet him (Luke 15:11-32). ly sensitive psychotherapy— sin.
What this divine/human relationship will pro­ 2. A reference to movement toward union with God.
duce God knows, but we place ourselves in His 3. O rthodox theology recognizes that all human
loving hands with some trepidation because “God language, concepts and analogies fail to describe G od
is a loving fire ... for all: good or bad” (Kalomiris, in His essence. True knowledge o f G o d demands that
1980, p. 19). The knowledge that salvation is a we proceed apophatically, that is, with the stripping
away o f human concepts, for G od is infinitely beyond
process makes our failures understandable. The
them all.
illness that afflicts us demands access to the grace
4. Pelagius is regarded as a heretic in the East (as is
of God often and repeatedly. We offer to Him the the case in the West). He elevated the human will at
only things that we have, our weakened condi­ the expense o f divine grace. In fairness, however, the
tion and will. Joined with God’s love and grace it Orthodox position is expressed best by Jo h n Cas-
is the fuel that breathed upon by the Spirit of sian— who is often regarded as “semi-Pelagian” in the
God, breaks the soul into flame. West. The problem— to the Orthodox perspective— is
that both Pelagius and Augustine set the categories in
Abba Lot went to see Abba Joseph
the extreme— freedom o f the will with nothing left for
and said: Abba, as much as I am able G od versus complete sovereignty o f G od, with nothing
I practice a small rule, a little fasting, left to human will. The Fathers argued instead for “syn­
some prayer and meditation, and ergy,” a mystery o f G o d ’s grace being given with the
remain quiet, and as much as possi­ cooperation o f the human heart.
ble keep my thoughts clean. What 5. It would perhaps be more precise to say the Latin
else should I do? Then the old man West. The most prominent Reformed view seems to be
stood up and stretched out his hands a modification o f Anselm’s emphasis on vicarious satis­
toward heaven , and his fingers faction, in which more emphasis is placed on penal
substitution.
became like ten torches of flame. And
he said: If you wish you can become References
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