The key passage for understanding original sin is:
The core of sin is best described as:
Throughout the history of the Christian church there has been clear consensus on the effects of sin on humanity.
Since we have no choice but to sin, we are not held accountable for every sin we commit.
We must never define human nature in a way that makes sin appear normal or inherent to our existence.
A key biblical term, agnoeō and the noun agnoēma, a deliberate disobedient closing of the mind to the word of God:
Our belief about sin also determines in large measure our view of the nature and purpose of the ministry of the church.
A key biblical term, epithymia, which can also be translated “desire of longing,” signifies a corrupt desire that strives after what is inappropriate or illicit:
The theologian with the most profound influence on our doctrine of original sin is Augustine.
A key biblical term, ‘ōwel, which means “a departure from what is right and true and maintain the just law of God”:
This view of origins holds that God, by way of direct acts, brought into being virtually everything that exists. In this God did not necessarily utilize an outside mechanism to bring about that which was created.
According to the Towns textbook, the ability and responsibility of man regarding moral comprehension is an aspect of the image of God.
This phrase refers to the believer (regenerated person) who refuses to submit his desires and will to the Spirit of God, but rather pursues the desires of the flesh.
This view of origins allows for limited evolutionary development within a specific species.
The “dichotomy view” of man’s being teaches that man is composed of two elements: a material aspect (the body) and an immaterial aspect (the soul and/or spirit).
This view of origins teaches that God regularly intervenes to guide the process of creation through the means of evolution.
This view of origins claims that God began the process of evolution within the context of created matter. God withdrew himself and thus allowed natural laws to ordain the creative process.
The major weakness with the “trichotomy” view is that the terms for soul and spirit found within Scripture are used interchangeably, and hence do not imply two different substances.
This phrase refers to the unregenerate man who fashions his activities and ethics according to his basic nature.
This view concerning the transmission of man’s immaterial part teaches that the soul and spirit of man are created by God and thus placed within the fetus at conception or sometime before birth.
According to the Towns textbook, immortality is an aspect that is included in the image of God.
Principally, the term “soul” centers on man’s being a living and active person in contrast to the inanimate.
This view concerning the transmission of man’s immaterial part teaches that the immaterial as well as the material part of man is propagated through human generation.
Principally, the term “spirit” centers on the immortal nature of man.
The term “heart” when used in Scripture is very narrow in its range of definitions, typically focusing on the exclusive realm of moral consciousness.
According to the Towns textbook, the “heart” is the seat of the entire inner man and the central seat of his conscious life in its moral, intellectual, emotional and volitional aspects.
The “trichotomy view” of man’s being teaches that man is made up of three parts: body, soul, and spirit.
True or False? Rivera believes we must not simply be looking for “divine appointments” to share the gospel; we must be looking for divine appointments to serve.
Man being created in the image of God refers primarily to the immaterial nature of man, but it also implies certain similarities in the realm of physical characteristics.
This phrase describes the sinful nature of the unregenerate person, although Christians possess this aspect of being.