Chapter X: The Use of this Commonplace and the Definition of Original Sin, § 130.
CHAPTER X: WHICH SETS FORTH THE USE OF THIS COMMONPLACE
AND THE DEFINITION OF ORIGINAL SIN
The use of the doctrine of original sin.
§ 130. The use of the doctrine of original sin consists in this: First, that we acknowledge the extreme corruption of our nature and the indescribable wretchedness into which we have fallen because of the sin of the first man, that we lament it with earnest groans and humble ourselves with all our heart before God. Thus the royal prophet deplores the defilement of his nature within himself (Ambrose, Apolog. Dav., ch. 11) and asks that he be cleansed of secret faults (Ps. 19:[12]; 51:7). Thus Moses, the man of God, acknowledges that this hidden evil is placed in the light of God’s face (Ps. 90:8). In fact, infants, at the very beginning of their birth, weep and cry and do nothing else but pray for its removal, as Cyprian (Letter ad Fidum) says. Augustine (De civ. Dei, bk. 21, ch. 14): “Infancy, which begins in this light [of life] not with laughter but with weeping, prophesies what ills it has entered without knowing how.” Bernard (Sermon 4 Hebd. poen., col. 122), imitating this, writes as follows: “We utter our first sound of weeping—indeed, with good reason—because we have entered the valley of mourning.”
Second, that, with the sickness recognized, we might sigh for Christ, our Physician, and ask to be freed by Him from this wretchedness of ours. He is that merciful Samaritan who descends from heaven to cleanse again the human race which has been robbed and wounded wretchedly by infernal robbers. By being compassionate toward us, He has come near to us and, by the granting of His mercy, has become our neighbor. In turn, He heals our wounds, binds us with His strict command, and fosters us with the remission of sins, etc. (See Ambrose, on Luke, bk. 7, ch. 47; Augustine, Sermon 37 de verb. Domin.; Macarius, Homily 30.)
Finally, that, with health restored in regard to this lethal sickness, we might avoid sins as the most dangerous of relapses; crucify the flesh “with its passions and desires” (Gal. 5:24); and “cleanse ourselves from every defilement of body and spirit, perfecting sanctification in the fear of God” (2 Cor. 7:1). Bernard (Sermon de coen. Domin., col. 126): “We have all fallen in the fall of the first man. But we have fallen onto a pile of stones and into the mud. For this reason, we are not just befouled but also wounded and seriously shattered. To be sure, we can be washed quickly, but for wholeness there is a need for much healing. Thus we are washed in Baptism because the handwriting of our damnation is erased [Col. 2:14] and this grace is given us: that now concupiscence would no longer harm us, if we yet abstain from consenting [to it].”
The definition of original sin.
§ 131. From the things which have been said, the following definition of original sin can be set down. Original sin is the intimate and very deep corruption of the entire human nature destitute of original righteousness, arising from the fall of the first parents and propagated by them into all their descendants through carnal generation, making those who are not reborn to eternal life from water and the Spirit subject to the wrath of God and to temporal and eternal punishments. This is stated briefly and powerfully in the Augsburg Confession, art. II [1–2]: “They” (our churches) “teach that after the fall of Adam all people propagated according to nature are born with sin—that is, without the fear of God, without trust in God, and with concupiscence—and that this ailment or defect of origin is truly sin which damns and now also brings eternal death to those who are not reborn through Baptism and the Holy Spirit.”
To our Savior, Jesus Christ, who died for us that sin might die in us, who comes to destroy in turn the works of the devil and to restore to us the good things lost through the fall, to Him be praise, honor, and glory forever. Amen.