The earliest Church Fathers do not speak very definitely on the origin of sin, though the idea that it originated in the voluntary transgression and fall of Adam in paradise is already found in the writings of Irenæus. This soon became the prevailing view in the Church, especially in opposition to Gnosticism, which regarded evil as inherent in matter, and as such the product of the Demiurge.

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In general the Greek Church Fathers of the third and fourth centuries showed an inclination to discount the connection between the sin of Adam and those of his descendants, while the Latin Church Fathers taught with ever-increasing clearness that the present sinful condition of man finds its explanation in the first transgression of Adam in paradise. The teachings of the Eastern Church finally culminated in Pelagianism, which denied that there was any vital connection between the two, while those of the Western Church reached their culmination in Augustinianism which stressed the fact that we are both guilty and polluted in Adam.

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Original sin, as a doctrinal formula, is common to the orthodox creeds for the expression and characterization of native sinfulness. Augustine first brought it into prominence for this purpose, but it is older than Augustine, and its first doctrinal use is ascribed to Tertullian.

http://bible.faithlife.com/books/jmileysysth01/offset/1135214?length=284

Here are a few quotes from the Justin and Irenaeus on the subject of sin.

While they certainly aren’t as precise as Augustinian and Reformed statements, and possibly not always confining themselves to the idea of original sin, these quotes do show that there was an awareness that Adam plunged humanity into sin and that we inherited it from him.

Justin Martyr (Photo credit: Wikipedia)

Now, we know that he did not go to the river because He stood in need of baptism, or of the descent of the Spirit like a dove; even as He submitted to be born and to be crucified, not because He needed such things, but because of the human race, which from Adam had fallen under the power of death and the guile of the serpent, and each one of which had committed personal transgression. For God, wishing both angels and men, who were endowed with freewill, and at their own disposal, to do whatever He had strengthened each to do, made them so, that if they chose the things acceptable to Himself, He would keep them free from death and from punishment; but that if they did evil, He would punish each as He sees fit. [1]

I have shown that the Son of God did not then begin to exist, being with the Father from the beginning; but when He became incarnate, and was made man, He commenced afresh the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam—namely, to be according to the image and likeness of God—that we might recover in Christ Jesus.[2]

they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam’s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive.[3]

Wherefore also “the first Adam was made” by the Lord “a living soul, the second Adam a quickening spirit.” As, then, he who was made a living soul forfeited life when he turned aside to what was evil, so, on the other hand, the same individual, when he reverts to what is good, and receives the quickening Spirit, shall find life.[4]

Wherefore also “the first Adam was made” by the Lord “a living soul, the second Adam a quickening spirit.” As, then, he who was made a living soul forfeited life when he turned aside to what was evil, so, on the other hand, the same individual, when he reverts to what is good, and receives the quickening Spirit, shall find life.[5]

And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, “Go to Siloam, and wash;” thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life.[6]

 

He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.[7]

He has therefore, in His work of recapitulation, summed up all things, both waging war against our enemy, and crushing him who had at the beginning led us away captives in Adam, and trampled upon his head, as thou canst perceive in Genesis that God said to the serpent, “And I will put enmity between thee and the woman, and between thy seed and her seed; He shall be on the watch for (observabit) thy head, and thou on the watch for His heel.”[8]

[1] Justin Martyr, “Dialogue of Justin With Trypho, a Jew”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 243 (Buffalo, NY: Christian Literature Company, 1885). chap. lxxxviii.

[2] Irenaeus of Lyons, “Irenæus Against Heresies”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 446 (Buffalo, NY: Christian Literature Company, 1885). 3.18.1

[3] Irenaeus of Lyons, “Irenæus Against Heresies”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 527 (Buffalo, NY: Christian Literature Company, 1885). 5.1.3

[4] Irenaeus of Lyons, “Irenæus Against Heresies”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 538 (Buffalo, NY: Christian Literature Company, 1885). 5.12.2

[5] Irenaeus of Lyons, “Irenæus Against Heresies”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 538 (Buffalo, NY: Christian Literature Company, 1885). 5.14.1-2

[6] Irenaeus of Lyons, “Irenæus Against Heresies”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 543 (Buffalo, NY: Christian Literature Company, 1885). 5.15.3

[7] Irenaeus of Lyons, “Irenæus Against Heresies”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 544 (Buffalo, NY: Christian Literature Company, 1885). 5.16.3

[8] Irenaeus of Lyons, “Irenæus Against Heresies”, in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe, 548 (Buffalo, NY: Christian Literature Company, 1885). 5.21.1

We are told these days that we should read Genesis through “Ancient Eyes”. I agree.

With that in mind, I present to you this reading of Genesis from Irenaeus, who followed closely on the heels of the Apostles and was well informed of their teaching and preaching. Remembering that the Apostles taught the teachings of Jesus, who taught the truth of Scripture, fulfilling the promises of God made in the Scriptures; we find that we have good reason to believe that these ancient eyes take us back to the original intent of the writer of the Genesis Creation Account. Not only so but, Jesus being the very Word of God, we have every reason to believe that He spoke truly concerning Genesis and the Creation.

We find Irenaeus walking in Jesus’ footsteps and believing in a literal creation, a literal Adam, a literal paradise, and a literal fall.

For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares “And God planted a garden [paradisum] eastward in Eden, and there He placed the man whom He had formed.” And then afterwards when [man] proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition), and that there shall they who have been translated remain until the consummation [of all things], as a prelude to immortality.

Irenaeus, Against Heresies, Book 5, chapter  5.1, Schaff, Philip. The Ante-Nicene Fathers. electronic ed. Garland, TX: Galaxie Software, 2000.

When we follow the train of truth from Irenaeus to the Apostles, and back to the Word of God- Jesus Himself- we find ourselves reading Genesis with the most ancient of eyes.

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since the writings (literae) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: “If ye had believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, neither will ye believe My words.” He thus indicates in the clearest manner that the writings of Moses are His words. If, then, [this be the case with regard] to Moses, so also, beyond a doubt, the words of the other prophets are His [words], as I have pointed out.

Against Heresies, Book 4, Chapter 2.3

There are many today who hold that Scripture contains errors. They will point to phenomenological language, poetic language, or figures of speech and declare that God used the erroneous ideas of men to convey truth.

Did God accommodate the errors of the ancients and use those errors to somehow convey truth? Irenaeus answers negatively.

Neither did His disciples make mention of any other God, or term any other Lord, except Him, who was truly the God and Lord of all, as these most vain sophists affirm that the apostles did with hypocrisy frame their doctrine according to the capacity of their hearers, and gave answers after the opinions of their questioners, – fabling blind things for the blind, according to their blindness; for the dull according to their dullness; for those in error according to their error. And to those who imagined that the Demiurge alone was God, they preached him; but to those who are capable of comprehending the unnameable Father, they did declare the unspeakable mystery through parables and enigmas: so that the Lord and the apostles exercised the office of teacher not to further the cause of truth, but even in hypocrisy, and as each individual was able to receive it!

Such [a line of conduct] belongs not to those who heal, or who give life: it is rather that of those bringing on diseases, and increasing ignorance; and much more true than these men shall the law be found, which pronounces every one accursed who sends the blind man astray in the way. For the apostles, who were commissioned to find out the wanderers, and to be for sight to those who saw not, and medicine to the weak, certainly did not address them in accordance with their opinion at the time, but according to revealed truth. For no persons of any kind would act properly, if they should advise blind men, just about to fall over a precipice, to continue their most dangerous path, as if it were the right one, and as if they might go on in safety. Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient’s whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, “They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance.” How then shall the sick be strengthened, or how shall sinners come to repentance? Is it by persevering in the very same courses? or, on the contrary, is it by undergoing a great change and reversal of their former mode of living, by which they have brought upon themselves no slight amount of sickness, and many sins? But ignorance, the mother of all these, is driven out by knowledge. Wherefore the Lord used to impart knowledge to His disciples, by which also it was His practice to heal those who were suffering, and to keep back sinners from sin. He therefore did not address them in accordance with their pristine notions, nor did He reply to them in harmony with the opinion of His questioners, but according to the doctrine leading to salvation, without hypocrisy or respect of person.

Irenaeus, Against Heresies Book 3, 5.1,2; Schaff, Philip. The Ante-Nicene Fathers. electronic ed. Garland, TX: Galaxie Software, 2000.

Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scriptural proof

Irenaeus compiled a list of apostolic succession, including the immediate successors of Peter and Paul'' (Photo credit: Wikipedia)

furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, and that no lie is in Him. As also David says, prophesying His birth from a virgin, and the resurrection from the dead, “Truth has sprung out of the earth.” The apostles, likewise, being disciples of the truth, are above all falsehood; for a lie has no fellowship with the truth, just as darkness has none with light, but the presence of the one shuts out that of the other. Our Lord, therefore, being the truth, did not speak lies…

Irenaeus, Against Heresies Book 3, 5.1; Schaff, Philip. The Ante-Nicene Fathers. electronic ed. Garland, TX: Galaxie Software, 2000.

Irenaeus, contending against the Gnostics, speaks of the tradition that was in the church as being synonymous with the Scriptures. As he does so, he also mentions that Jesus is objectively true and that there is no lie in Him.

Irenaeus’ affirmation of the absolute truth of Christ is also an affirmation of the existence of absolute, objective truth. Considering that a lie is the antithesis of truth, we also see an affirmation of the law of non-contradiction. Christ is true and no lie is in Him.

Irenaeus also tells us that the apostolic writings of the New Testament are also true and above falsehood. Notice that he said first of all that the apostles furnished us with Scriptural proof in the Gospels in which they recorded the doctrine of Christ. He then declares that these apostles, i.e. their writings in Scripture, are above all falsehood. Thus Irenaeus affirmed the inerrancy of Scripture.

Not only did Ireneaus affirm the inerrancy of Scripture here, but his statement also shows us that Scripture is objectively true.

There is no more reliable witness than Scripture. In fact, they are as reliable as the rising of the sun, the coming of winter, and as true as 2+2=4.

For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture.

Dialogue With Trypho, Justin Martyr, chapter 85

Philip Schaff, vol. 1, The Ante-Nicene Fathers, electronic ed., 0 (Garland, TX: Galaxie Software, 2000).

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