Article IX
Original sin
Our need for grace reaches deeper than isolated mistakes.
The Article
OF ORIGINAL OR BIRTH-SIN
ORIGINAL Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, “Phronema Sarkos”, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
In modern English
Original sin is more than copying Adam's bad example, as the Pelagians claimed. It is the fault and corruption of human nature found in every person naturally descended from Adam. Humanity has fallen far from its original righteousness and is naturally inclined towards evil. Our sinful desires resist the Spirit. This condition deserves God's judgement and condemnation in everyone born into the world. This corruption remains even in those who have been born again. The outlook and desires of our sinful nature do not submit to God's law. Although there is no condemnation for those who believe and are baptised, the apostle teaches that these disordered desires themselves have the character of sin.
Scripture readings
- Romans 5:12–14, 17–19
- Romans 8:1–3, 9–11, 13
- Psalm 51:5
Understand the teaching
The problem beneath our sinful actions
Article IX asks why wrongdoing appears so persistently across human life. Its answer reaches beneath isolated decisions to original sin: the fault and corruption of the nature we inherit as members of fallen humanity. The Article challenges the idea that our problem consists simply of copying Adam's bad example. We enter life already sharing a damaged human condition. This diagnosis prepares the way for grace. If sin reaches our desires and dispositions, salvation must involve forgiveness and a renewal deeper than improved education or stronger social pressure.
The reference to Pelagians locates the teaching within an old controversy about sin and grace. The Article rejects an account of human life that leaves people capable of establishing righteousness through their unaided natural resources. That rejection should be applied carefully to actual people and traditions, without using a historical label as an easy insult. The central concern is dependence upon God. We need him to address what we have done and what has gone wrong within us.
Adam, Christ and humanity's solidarity
Romans 5:12–21 places Adam and Christ at the centre of two accounts of humanity. Through Adam come sin and death; through Christ come righteousness and life. Paul's argument describes a solidarity that exceeds a collection of unrelated personal choices. Our lives are bound up with a human history we did not create. The good news is that Christ establishes a new humanity and gives a righteousness we could never generate for ourselves. The doctrine of original sin belongs within this larger account of redemption.
Psalm 51:5 expresses David's recognition that his sin reaches deeply into his condition, while Ephesians 2:1–5 describes people needing God to make them alive with Christ. These passages should not be flattened into a claim that every person commits every conceivable evil. People can show remarkable courage, generosity and affection. The doctrine says corruption affects the whole person, including the way good capacities become entangled with pride and self-interest. Humanity retains the dignity of God's image while needing his restorative grace.
Desire, responsibility and remaining sin
The Article says our nature inclines towards evil and that this disorder deserves God's judgement. Modern readers can find the language severe because we often evaluate ourselves chiefly by outward behaviour. Jesus' teaching about anger and lust in Matthew 5 presses deeper. Desires can themselves be morally disordered before they become visible actions. The older word concupiscence refers to this sinful inclination or desire; it is broader than sexual desire and includes covetousness, pride and other inward movements against God's will.
The Article also insists that corruption remains in people who have been regenerated. Conversion brings genuine new life without instantly removing every sinful inclination. Galatians 5:16–17 describes conflict between the flesh and the Spirit. Flesh here names fallen human orientation; it should not be equated with the physical body as though embodiment were evil. Recognising continuing conflict helps Christians understand why growth requires sustained repentance, prayer and accountable relationships. The presence of struggle is not, by itself, proof that someone's faith is unreal.
No condemnation and no complacency
The Article places its account of remaining sin alongside freedom from condemnation for those who believe and are baptised. Romans 8:1 grounds assurance in belonging to Christ Jesus. Read this with the wider Articles on faith, justification and baptism. The statement should neither encourage confidence in a ceremony apart from faith nor make assurance depend on eliminating every inward fault. Christ's saving righteousness gives believers their standing. The Spirit then leads them into a life of putting sinful practices to death.
Pastorally, distinguish temptation, unwanted intrusive thoughts and deliberate consent. The Article does not require us to treat every distressing thought as a chosen act or a reliable expression of someone's desires. Jesus was tempted without sin. Some people suffer intensely from thoughts they reject, and careless teaching can burden them unnecessarily. At the same time, cherished envy or deliberately cultivated resentment cannot be dismissed simply because no public action has followed. Wise discipleship takes inward life seriously with patience, accuracy and compassion.
Humility, safeguards and hope
Imagine a respected leader assuming that years of ministry place them beyond the need for financial checks or personal accountability. Original sin challenges that confidence. Continuing vulnerability makes sensible safeguards appropriate for everyone, including gifted and apparently mature people. This need not create constant suspicion. Shared oversight can protect neighbours and help leaders remain truthful about themselves. The same realism belongs in parenting, friendship and marriage: better circumstances can help, but no human relationship becomes healthy through idealising one participant as untouched by self-interest.
For personal reflection, identify a recurring sin and examine the desire beneath it. Anger may protect wounded pride; overwork may seek an identity through approval; avoidance may shield us from admitting fault. Confess both the action and the desire, then ask for the Spirit's help with one concrete change. Keep Romans 8:1 alongside that examination. Honest repentance can proceed with confidence because Christ receives sinners and renews them. The doctrine should produce humility, compassion towards others and sustained hope in the grace that reaches our deepest need.
Bring it into everyday life
- Where do you need heart-level change alongside a change of outward behaviour?