Autor: Ormerod, Neil

Buch: Creation, Grace, and Redemption

Titel: Creation, Grace, and Redemption

Stichwort: Erbsünde - Judentum, Islam

Kurzinhalt: Islam, too, rejects any notion of original sin and correlatively any notion of salvation brought about by Jesus ... From a Christian perspective both of these positions are structurally similar to each other and to the position of Pelagius. They both ...

Textausschnitt: ORIGINAL SIN AND OTHER RELIGIOUS WORLDVIEWS

87c As we noted at the beginning of this discussion on original sin, the starting point for our Christian belief in original sin is fundamentally an experience of salvation, brought about by the death and resurrection of Jesus Christ. We only really know what we have been saved from (original sin) in the light shone on human experience through the event of salvation. If this is correct, then one would really expect an account of original sin only within Christian belief. Indeed, without some account of original sin the whole account of salvation begins to lose coherence. (Fs)

If we turn our attention, then, to the two religious worldviews closest to Christianity-those of Judaism and Islam-it should come as no surprise that neither of these religions has a belief in original sin, though both share something of the founding narrative of Genesis 3. (Fs)

87d Judaism directly shares the biblical narrative of Genesis 3 with Christianity, but completely rejects any notion that the actions of Adam and Eve constitute a sin whose effects include guilt for the rest of humankind. Judaism is a religion built on the notion of obedience-obedience to the Torah, the will of God proclaimed by the Jewish Law. The doctrine of original sin undermines this central concept by casting doubt on our human ability to fulfill the Law. Original sin appears to teach that each person is born guilty and incapable of pleasing God without some saving "grace" earned for us by Jesus. Judaism recognizes that there are evil inclinations in human beings, but these inclinations do not constitute sin or guilt. There is no sense in Judaism that the promised Messiah will earn forgiveness of sins for other human beings (vicarious satisfaction). (Fs) (notabene)

88a Islam, too, rejects any notion of original sin and correlatively any notion of salvation brought about by Jesus. In Islam each person is responsible for his or her own actions, and each person must seek forgiveness directly from Allah for sins committed. While there are holy persons and teachers in Islam, there is no priesthood, no sense of mediation of the divine, for each believer can directly approach Allah. Muslims tend to read the Christian position on original sin as implying that human beings are basically evil, which is more the Reformed position than the Catholic one. For Muslims, all human beings are essentially good and only need forgiveness for sins they actually commit. (Fs) (notabene)

88b From a Christian perspective both of these positions are structurally similar to each other and to the position of Pelagius. They both stress personal responsibility and a sense of complete freedom of action. They do not seek to shift the blame to someone else, particularly some ancient ancestor. One has to ask, however, whether human freedom can bear the weight of this responsibility? We know, for example, the ways in which freedom can be compromised by addictions, or by a history of abuse. Do these religions allow for a recognition of this compromised freedom? Do they recognize that "the world breaks everyone"? Can they show compassion for human weakness (Heb 4:15)? Or must we bear the full brunt of all our bad decisions?

88c This is not to say that Christian belief in original sin eliminates any sense of personal responsibility. Indeed, the path of repentance will mean learning to take real responsibility for one's actions, seeking to repair damage done, and to avoid sin in the future. But mixed with this is a realistic recognition that this is no simple task, because the primary damage done is to our freedom itself, which has been weakened, though not destroyed. (Fs)