Fission theories of Original Guilt

One reading of the Doctrine of Original Sin has it that we are guilty of a sin committed by Adam, thousands of years ago. Fission theorists account for this by saying that Adam fissioned after he sinned and that each of us is one of his ‘fission successors’. This paper recaps the current discussion in the literature about this theory, arguing that the proposed version does not work for reasons already raised by Rea and Hudson. I then introduce a new version of fission theory that avoids the Rea-Hudson objection.

Kant

This chapter’s argument is that for Immanuel Kant, empirical guilt requires determination of responsibility, where responsibility involves free agency. It argues that empirical guilt could only be justified for Kant in the final analysis if the agent is responsible and consequently guilty for his or her own “original sin” or radical evil (ontological guilt), where this responsibility and guilt imply an intelligible free deed, a position Kant defends in his Religion within the Boundaries of Mere Reason. It is here that Kant can be seen to put forward a transcendental argument from (ontological) guilt to intelligible freedom. The chapter concludes by arguing that Kant, however, does not ultimately succeed in showing why guilt (empirical and ontological) is justified and that even though he can be seen to approach the idea of the subject as causa sui that later thinkers endorse, he does not embrace it fully.

Proposition of a Modern Theological Interpretation of Death as a Consequence of Sin Introduction

There is an apparent contradiction between the catholic doctrine of death as a result of the Original Sin and the fact that the biological death is a common and somewhat necessary phenomenon in the world of nature. Analysis of biblical data and interpretation of the Magisterium of the Church’s dogmatic teaching allows us to propose a solution to the problem by stating that the primary consequence of sin is spiritual death, that is, breaking communion with God, and bodily death is only a secondary, consequence result of sin, which means that the experience of bodily death has changed for man after the fall. This proposal is corroborated by opinions of some recognized contemporary theologians.

Revisiting the Somatic Death Objection to Penal Substitution: Original Sin and the Nature of Consequences

In an essay titled ‘The Logic of Reparative Substitution: Contemporary Restitution Models of Atonement, Divine Justice, and Somatic Death,’ Joshua Farris and S. Mark Hamilton articulate a largely ignored objection to the penal substitutionary atonement theory: the Somatic Death Objection. In this essay I respond to Farris and Hamilton’s Somatic Death Objection by appealing to the doctrine of original sin and the distinction between, what I call, mere consequences and penal consequences. I begin by defining the model in question: Penal Substitutionary Atonement. I then examine the Somatic Death Objection as Farris and Hamilton articulate it. Having done this, I provide two eschatologically based responses to the objection but argue that these responses are found wanting for various reasons. Finally, I turn to the doctrine of original sin and the distinction between mere consequences and penal consequences to argue that the Somatic Death Objection need not undermine penal substitution.

Do imaginário para a literatura: a confusão feminina na mentalidade do cristianismo europeu | From the Imaginary to Literature: female confusion in the mentality of European Christianity

Foi graças à perpetuação de certos preceitos de feminilidade que uma mentalidade antifeminina vingou no imaginário do cristianismo primitivo, enraizando-se na cultura europeia e revelando-se nas demonstrações de arte e literatura desde o baixo-medievo. Neste artigo busca-se discorrer sobre uma importante parte dessa maneira de pensar – a associação do feminino a um estado confuso ou à propagação da confusão, seja através da fala ardilosa ou da simples exposição à presença do feminino, que, para o cristianismo primitivo, estava intimamente ligado ao pecado original e à Queda. Dessa maneira, tenciona-se demonstrar como uma mentalidade antifeminina transpassou para a representação literária de feminino e de amor na Europa medieval, apresentando-se em cantigas e trovas variadas.Palavras-chave: Imaginário. Confusão Feminina. Cristianismo. AbstractIt was due to the perpetuation of certain precepts of femininity that an anti-feminine mentality took hold in the imagination of primitive Christianity, taking root in European culture and revealing itself in art and literature demonstrations since the low-medieval period. This paper seeks to discuss an important part of this way of thinking – the association of the feminine with a confused state or the spread of confusion, whether through cunning speech or through simple exposure to the presence of the feminine, which for early Christianity was closely linked to the original sin and the Fall. This paper seeks, then, to demonstrate how an anti-feminine mentality was transferred to the literary representation of the feminine and of love in medieval Europe, presenting itself in different lyrics and songs.Keywords: Imaginary. Feminine Confusion. Christianity. ORCIDhttp://orcid.org/0000-0003-2526-7214