This is currently on the Beliefnet's Christianity home page, an excerpt drawn from the introductory section of my new book, "First Fruits: A Forty-Day Journey Through the Canon of St. Andrew." The publisher, Paraclete, selected this passage, and I guess it was a good choice because it is pretty controversial; the "mini-board" alongside it is pretty heated.
I find that one reason this topic is so controversial that people don't always hear wht I'm saying; some assume I'm saying there's no such thing as "Original Sin," when it's more subtle; the term that isn't found in Scripture, nor is the idea that we inherit a debt of guilt from Adam and Eve -- instead, we inherit a damaged soul and a tendency to fall into sin. All of this life is assimilating the Spirit of Christ and being healed to bear his glory. God's forgiveness is given freely.
Others think that Christ's talk of being a "ransom" means a payment to the Father -- though, obviously, a ransom is paid to a kidnapper, rather than to the "good guy." A "sacrifice," not a "ransom," is offered to the Father, but that does not mean a tit-for-tat payment, just an offering. Well, it's complicated. Esp because different traditions use the same words but mean different things.
The last time I wrote something on this I was flooded with responses, but found people often had missed what I was saying. They say you have to hear a new idea 7 times before you "get" it, and I know that this Orthodox understanding of the so-called "Atonement" (another term that isnt' in the New Testament) is confusing at first. What I present here was the common understanding of the early church and the Scriptures; in the 11th century Anselm proposed his new understanding, and it caught on in Europe but did not replace the original view elsewhere.
Every day, Christians pray "deliver us from evil," not knowing that the Greek original reads "the evil," that is, "the evil one." The New Testament Scriptures are full of references to the malice of the devil, but we generally overlook them. I think this is because our idea of salvation is that Christ died on the cross to pay His Father the debt for our sins. The whole drama takes place between Him and the Father, and there's no role for the evil one.
But for the early Christians, the evil one was a very real and malevolent presence. Temptation coaxes us toward sin, and sin leads to sickness and death, and ultimately confinement in the realm of the evil one. The devil's main purpose is not to scare us, in a horror-movie way; when we're scared of him we're alert to him, and that might undermine his plans. Instead, he wants to quietly, subtly lure us into stepping away from God. Sin leads to death, but death also leads to sin. Hebrews 2:14 explains that the evil one has always controlled the human race through fear of death; that's what most deeply terrifies us and makes us grab at earthly security. But "whoever would save his life will lose it" (Matthew ). That's the bitter trick. Desperate, selfish clutching lands us in the realm of death.
But God sent Christ to rescue us; He took on human form (showing us that these humble human bodies can bear the presence of God, like the Burning Bush bore His fire), lived a sinless life, went into the realm of Hades like all human flesh, and then blasted it open by His power. Death could not contain Him, because He is Life. When we join ourselves to Him and begin to assimilate His Life, we too are freed from the control of the evil one.
This is not a "ransom" paid to the Father; the Father wasn't holding us captive. It is an offering, but not a payment. Look at it this way. Christ suffered to save us from our sins in the same way a fireman suffers burns and wounds to save a child from a burning home. He may dedicate this courageous act as an offering to the fire chief he loves and admires. He may do it to redeem the child from the malice of the arsonist who started the fire. But his suffering isn't paid to anyone, in the sense of making a bargain. Likewise, God redeemed His people from the hand of Pharaoh when He rescued them in the
There are some things that developed in Western Christianity that don't appear in this account at all. As you can see, there's no concept that our sins put us in God's debt legally: No idea that somebody has to pay something before He can forgive us. He just forgives us. When the prodigal son came home, the father was already running toward him with his arms open. He didn't say, "I'd like to take you back, son, but my hands are tied. Who's going to pay this Visa bill?"
This means that something else is missing-guilt. Now, of course we are responsible for our sins, and guilty in that sense. But we're not born carrying the debt of guilt for Adam's sin. That's what the fourth-century theologian Augustine of Hippo meant by the term "Original Sin." But his theory was not widely accepted in the early church (in fact, not all Eastern Christians call him a saint, and he was far from the towering figure that he became in Western thinking later on.) The idea of inborn debt compelled Augustine to say that, logically, a baby who died before baptism would have to be damned.
Instead, although early Christian spiritual writings are continually focusing on sin and repentance, the concepts of guilt and debt rarely appear. St. Andrew, like most writers of the age, views sin instead as a self-inflicted wound. Likewise, he sees God as compassionate rather than wrathful. God is always described as rushing to meet us like the father of the prodigal, or coming like the good Samaritan to bind up our wounds.
In Orthodoxy, there is less of an emphasis on discrete, external acts of sin, and more a sense of it being a pervading sickness. Christ didn't come to save us just from the penalty for our sins, from death and eternal misery. He came to save us from our sins, now, today--from the poison that flows in our veins, that alienates us from the Light, that marches us toward death. He saves us like the fireman carrying that child from a burning building. We are as helpless as that child; nothing we do saves us. But as we gradually creak open the rusty doors of our hearts, we begin to discover the faint sense of His presence. He was there all along, as He is present in every person He creates. Attending to that flickering flame, we nurture it and allow it to spread, until we are filled with His light and glory.
Excerpt from "First Fruits of Prayer: A Forty-Day Journey Through the Canon of St. Andrew", Paraclete Press, 2006
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