
The question of whether being born is a sin is a complex and multifaceted one, with various interpretations of religious texts, specifically the Bible, offering different perspectives. One perspective, supported by verses in the Bible, suggests that individuals are born with a sin nature inherited from Adam's sin in the Garden of Eden. This idea of original sin implies that humans are inherently sinful from birth due to this ancestral connection. However, other interpretations argue that babies are born without sin, and the concept of sin is associated with conscious actions and comprehension of God's law. Exploring these contrasting viewpoints, we delve into the depths of human existence, questioning the very nature of sin, morality, and our relationship with the divine.
Characteristics | Values |
---|---|
Babies are born sinners | Yes |
Babies are born with a sin nature | Yes |
Babies are born without sin | No |
Babies who die go to heaven | Yes |
What You'll Learn
Psalm 51:5 states that babies are born sinners
Psalm 51:5, "Behold, I was brought forth in iniquity, and in sin did my mother conceive me", has been used to defend the idea that humans are sinners from birth. John Calvin, for example, interpreted this to mean that King David, to whom the psalm is attributed, was a transgressor before he was born. This interpretation has been used to argue that people are totally depraved, not because of their actions, but because depravity is inherent to human nature.
However, there are several alternative ways to understand this statement. Firstly, David could be saying that since he was born human, he learned to sin, just as infants and toddlers learn to talk. The Bible often speaks of being "born into" something in this way. For instance, Acts 2:8 refers to people who were born into a language, but clearly, they were not born already knowing this language.
Secondly, it could be argued that David meant he was born into a world of sin. The phrases "in iniquity" and "in sin" could be interpreted as metonymy for "a world full of sin". Metonymy, where a word or phrase is used in place of another with which it is associated, is common in Scripture and everyday speech.
Thirdly, Psalm 51:5 could be poetic hyperbole. David is confessing his sin of adultery with Bathsheba, and in the midst of this confession, he may exaggerate his own sinfulness by saying that he has always been sinning, even from conception. The Psalms are full of such exaggeration, as are other parts of the Scriptures.
Finally, according to Jewish historical writings, David's father and brothers thought that David was born as a result of his mother Nizbeth's adultery. David grew up in a family where he was despised, rejected, and shunned. He was treated with scorn and derision, and the community assumed that he was full of sin and guilt. If this Jewish history is true, then David may be referring to this in Psalm 51:5.
No matter which of these interpretations is adopted, the idea that David is making a theological statement about the universal total depravity of all humans is the least likely.
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Sin is transmitted by ordinary generation
The idea that sin is transmitted by ordinary generation is a concept that has been debated by theologians for centuries. The doctrine of original sin, which refers to the belief that all humans share a condition of sinfulness inherited from Adam and Eve, has been a subject of discussion and interpretation by various Christian denominations. While some argue that sin is passed down through the father, others propose different mechanisms for its transmission.
One perspective, held by some Protestant Reformers like Martin Luther and John Calvin, equates original sin with concupiscence or 'hurtful desire'. They asserted that original sin persisted even after baptism and completely eroded the freedom to do good. This view suggests that original sin involves a loss of free will, except for the capacity to sin.
However, the idea that sin is transmitted solely through the father has been challenged. Some argue that original sin must be transmitted through both parents, as both Adam and Eve sinned. Additionally, the question of whether sin is genetic or spiritual in nature has been raised, with some suggesting that it is more likely to be spiritual since altering the genetic code would not address the underlying issue.
Another perspective, held by Tertullian, proposes that original sin is transmitted through the theory of traducianism, which suggests that each individual's soul is derived from the souls of their parents. As all humans are ultimately descendants of Adam and Eve, their souls are partly derived from Adam's soul, which was created by God and subsequently tainted by sin.
In contrast, Cyprian believed that individuals were born already guilty of sin due to their carnal birth, connecting this notion of original guilt with infant baptism. He argued that infants are born sinful, having contracted the contagion of the first death from their first nativity.
Ambrose, another early Christian theologian, accepted the idea of hereditary sin and linked it to infant baptism. However, he differed from previous theologians by arguing that Adam's sin was solely his own fault, attributing it to his attempt to attain equality with God rather than blaming the devil.
The concept of original sin as a "hereditary corruption and depravity of our nature" was further developed by John Calvin, who maintained that humans inherit Adamic guilt and are in a state of sin from conception. This inherently sinful nature results in alienation from God and the inability to achieve reconciliation without divine intervention.
While there is ongoing debate and varying interpretations, the idea that sin is transmitted by ordinary generation remains a central doctrine in Christian theology, reflecting the belief that humanity has inherited a sinful nature and the consequences of Adam and Eve's disobedience.
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Babies in the womb develop sin natures
The Bible describes childbirth as a process that brings about a sense of personal uncleanness on the mother's part. In Leviticus 12:1-8, the Lord speaks to Moses, commanding a period of ceremonial separation for new mothers—40 days for the birth of a son and 70 days for a daughter—after which a burnt offering and a sin offering must be presented to the Lord as atonement.
Psalm 51:5 states: "Behold, I was shapen in iniquity; and in sin did my mother conceive me." This suggests that sin is transmitted by ordinary generation, and that babies in the womb develop sin natures. From generation to generation, the legacy of evil is transmitted, and this hereditary sin is recognised as a universal experience in ordinary generation.
Ecclesiastes 11:5 further highlights the mystery of a baby's development in the womb: "Just as you cannot understand the path of the wind or the mystery of a tiny baby growing in its mother's womb, so you cannot understand the activity of God, who does all things." This verse acknowledges that the formation and quickening of the foetus are divine mysteries, reflecting God's creative power.
In Luke 1:41, we see an example of a baby leaping in the womb. When Elizabeth heard Mary's greeting, her baby, John the Baptist, "leaped in her womb, and Elizabeth was filled with the Holy Spirit." This leaping is described as a "joyful and vigorous movement," and it signifies John's prophetic role as the forerunner to Christ, even before his birth.
While the Bible acknowledges the sin nature present in humanity and the mysterious work of God in forming life in the womb, it is important to recognise that each person's sin is their own responsibility. In John 3:8, Jesus distinguishes personal sin from the process of being "born of the Spirit," indicating that individuals are accountable for their sins and their relationship with God.
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Babies who die go to heaven
The Bible does not explicitly state whether or not babies who die go to heaven. However, there are several verses that suggest that babies are indeed welcomed into heaven upon their death.
One such verse is Jeremiah 1:5, which says, "Before I formed you in the belly I knew you; and before you came forth out of the womb I sanctified you, and I ordained you a prophet to the nations." This verse indicates that God has a plan and purpose for each life, even before birth. It suggests that babies are known and loved by God, implying that they would be welcomed into heaven upon their death.
Another verse that supports the idea of babies going to heaven is 2 Samuel 12:23, where David says of his infant son who has died, "But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not return to me." This expression of David's confidence in joining his son in the afterlife reflects an early Old Testament belief in life after death. It also demonstrates the human limitation in reversing death, acknowledging that while death separates us on earth, it is not the end of existence.
Furthermore, in Psalm 51:5, David acknowledges the transmission of sin through ordinary generation, saying, "Behold, I was brought forth in iniquity, and in sin, did my mother conceive me." This recognition of hereditary sin suggests that babies are born innocent and sinless, as they have not yet had the opportunity to commit any personal sins. Their lack of personal sin could be seen as a reason for them to be welcomed into heaven upon their death.
While the Bible does not explicitly state the fate of babies who die, these verses offer comfort and hope to those who grieve the loss of a child. They suggest that babies are known and loved by God, and that their brief lives have meaning and purpose in His plan.
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Babies are born without sin
The idea that babies are born with sin is known as the doctrine of "original sin" or "hereditary total depravity". This doctrine is based on the belief that Adam and Eve's sin, or the "original sin", is passed down to all those born into the world. However, there are several arguments against this idea, and many believe that babies are indeed born without sin.
Firstly, it is important to note that sin is defined as breaking God's law. One becomes guilty of sin when they respond to temptation, and people become servants of sin by presenting themselves as such. Sin is not passed on to others; instead, while mankind may inherit the consequences of Adam's sin, such as pain, sickness, and death, we do not inherit the guilt of his actions. This is supported by the fact that when a man commits murder, his son is not put on trial for the crime, as only the guilty party is responsible for their own sins.
Secondly, the Bible teaches that children do not bear the sins of their parents. This is evident in several passages, including Exodus 32:32-33, Deuteronomy 24:16, 2 Kings 14:6, 2 Chronicles 25:4, Jeremiah 31:30, and Ezekiel 18:20. Additionally, Jesus himself said, "Let the little children come to me, and do not forbid them; for of such is the kingdom of God" (Mark 10:14). Jesus also added that unless one becomes like a little child, they will not enter the kingdom of heaven (Matthew 18:3). If children were born with sin, they would not be innocent, and these statements by Jesus would not make sense.
Thirdly, infants cannot be subjects of baptism because they do not meet the prerequisites, which include being a hearer of the Word of God, being taught and learning the will of God, believing the gospel, repenting, and making a verbal confession of Christ. Infant baptism is, therefore, against God's will.
Finally, each person will be judged by their own actions, as stated in 2 Corinthians 5:10 and Romans 14:12. Adam will give an account for his actions, and each individual will be responsible for their own sins.
While some may argue that David's declaration in Psalm 51:5, "Behold, I was brought forth in iniquity, and in sin my mother conceived me", supports the idea of original sin, this interpretation is disputed. The passage is more likely referring to David's own sins as an adult, rather than original sin, as there is no allusion to any kind of original sin in the psalmist's pleas for forgiveness. Additionally, if original sin were transmitted at the moment of conception, as Catholics believe, then the theology concerning baptism would need to be re-evaluated to include a way to baptize children before birth.
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Frequently asked questions
According to Psalm 51:5, "I was brought forth in iniquity, and in sin did my mother conceive me." This suggests that humans are born with a sin nature due to the fall of Adam and Eve.
Original sin is the Christian belief that humans are born with a sin nature as a result of the fall of Adam and Eve in the Garden of Eden.
Yes, babies are born with a sin nature, but they are not held accountable for their sins until they are aware of God's law and can comprehend their sinful actions.