cowboymatt
New Member
Palatka51 said:It is true that Augustine equated sex with original sin and that's a wrong interpretation of Romans 5:12. However Paul did clearly state that Adam was the progenitor of man's sin.
Romans 5:12-14
12Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
13(For until the law sin was in the world: but sin is not imputed when there is no law.
14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.
Shouldn't the above verses clear that up a bit?
This doesn't clear anything up. In fact it only states that death was passed down (which is the punishment for Adam's sin -- Gen 2.19) and that even people who did not break a command between Adam and Moses died. Where does this verse say that sex brings about original sin. Better yet, where does this verse even talk about original sin at all?
And as far as the Word becoming flesh is concerned, the point that John is making is that the Logos became flesh, not some imparted-from-God-specially-for-the-occasion flesh, but flesh just like all the rest of us. How could Jesus have been flesh had he not been from the egg of Mary and the seed of the H.S.?
And Jesus avoided that "stain" of Mary's sin because there is no biological link between sin and sex in the Bible. Those that think there is are reading their own theological understandings into the text -- eisegesis!
Also, Eliyahu many of your other claims are simply ludicrous. There was no adultery or mixing of seeds that would cause God to sin against his own law. That is simply ridiculous! And God is not omnipotent if he is limited by the attributes that humans have assigned to him. God is good, yes, not because he does what we say is good but because what he does is good. God is loving, yes, not because he does things that we call loving but because what he does is loving. Etc. That is a major distinction. In other words, we don't define God, he defines himself. To say otherwise is to put entirely too much faith in our limited and finite human words.