Nonya Biz
8.3K posts
@HylomorphicBro
Reluctant resident of clown world 🤡. Christ is King. ☦️
@EthanWayne2001 It’s explicitly there in the Confession, Ethan. And I didn’t make up the way I’m understanding the Confession, you can find this in a basic introduction.
@Nicholai_Korea If we have a concrete thesis, such as “Does the Orthodox Church teach original guilt?” I’m more than happy to on a neutral platform, but if u see the signs which ik u do, u might not be up for it. @Alex_Ortodoxie does this thesis work for u?
«The guilt of Adam's personal sin» that is, his own παράβασις/παραπτωµα. This is not what we believe. But that «All people are born not only with hereditary sinful damage to their nature, but also guilty before God for their sinful state.» (Archpriest Nikolai Malinovsky).
@letsgetbased247 @RealBenMichaell He rebuked them for honoring her for the wrong reasons, not for honoring her generally. Book rec: a.co/d/06YbgqtP
St. Augustine’s denial that humanity “pre-existed in Adam” as a “neo-Platonic form”, shutting Modernist lips: ‘Moreover, in the Holy canonical scriptures, the clearest and fullest authority of this doctrine prevails. The Apostle exclaims: “Through one man sin entered into the world, and through sin death; and so death spread to all men, in whom all have sinned” (Rom. 5:12). Hence neither can it be certainly stated that the sin of Adam harmed even those who did not sin, since Scripture says, “in whom all have sinned.” Nor are these sins called “another’s” as if they do not pertain at all to infants: for indeed, in Adam all sinned at that time when, by that inherent power of his nature by which he could beget them, all were still that one man (quando in ejus natura illa insita vi qua eos gignere poterat, adhuc omnes ille unus fuerunt). But they are called “another’s” because they themselves were not yet living their own lives, but whatever existed in the future progeny was contained in the life of that one man (sed quidquid erat in futura propagine, vita unius hominis continebat). “For no reason,” they say, “is it granted that God, who forgives one's own sins, would impute another’s sins.” He remits, but to those regenerated in spirit, not [to those] generated in the flesh; He imputes, indeed, not now another’s [sins], but one's own. For they [Adam’s sins] were another’s, when those [Adam’s offspring] who carried them propagated [them], did not yet exist (Imputat vero non jam aliena, sed propria. Aliena quippe erant, quando hi qui ea propagata portarent, nondum erant). But now through carnal generation, they [the sins] belong to those to whom they have not yet been forgiven through spiritual regeneration.’ –De Meritis et Remissione Peccatorum et de Baptismo Parvulorum, III.8
