Saturday, March 16, 2024

Notes on Romans 5:12 and εφ'ω in Jurgens, Faith of the Early Fathers

  

What does this mean, “Because all have sinned?” In that fall even those who did not eat of the tree,--all did form that transgression become mortal. . . . For [Adam’s sin in Paradise] was productive of that death in which we all participate. From this it is clear that it was not this sin, the sin of transgressing the Law, that ruined everything, but that sin of Adam’s disobedience. What is the proof of this? The fact that even before the Law, all died. “Death reigned,” he says, “from Adam to Moses, even over those who had not sinned.” How did it reign? “In the likeness of the transgression of Adam, who is a type of Him who was to come.” This too is why Adam is a type of Christ: . . . That when a Jew would say to you, “How by the righteous action of this one Man, Christ, was the world saved?” you might be able to answer him, “How by the wrong-doing of one man, Adam, was the world condemned.” (John Chrysostom, Homilies on the Epistle to the Romans 10.1, c. A.D. 391, The Faith of the Early Fathers, 3 vols. [trans. William A. Jurgens; Collegeville, Minn.: The Liturgical Press, 1979], 2:114)

 

Rom. 5:12, and Chrysostom with it: εφω παντες ημαρτον. It is often pointed out in modern commentaries and in some not so modern that εφω does not mean in whom, but because. Chrysostom knew Greek too, and he never supposed it meant anything except because. He still refers the passage to original sin, and understands by the clause “because all have sinned” that what is meant “because all have sinned [in Adam].” It is not just that all have sinned in sequence after Adam, but all have sinned in consequence of Adam.

 

The modern tendency exhibited by a few authors to exclude from Rom. 5:12 any notion of original sin’s passing from Adam to all of mankind is too much. All we now admit, I suppose, that Rom. 5:12 says (1) that through one man, Adam, sin made its entry into the world and that (2) death came in consequence of sin; and that (3) in view of the causal relationship of sin to death, death is the lot of all men, (4) because all have sinned. The question remains, then, how to interpret the final clause, “because all have sinned.” The tendency of some to understand this final clause as referring solely to personal sin makes useless verbiage of the rest of the passage. Are we to understand that Adam is introduced merely as a historical reference to the first man who sinned? The final clause clearly calls for the interpretation “because all have sinned in Adam.” It need not exclude personal sin, but it must include original sin.

 

It is probable, however, that even without the line beginning εφω and with only the first three points of the four noted above, Chrysostom and the Fathers at large would have seen Rom. 5;12 as referring to original sin. The mention of sin causing death, and death being therefore the lot of all men were enough; for it must be admitted that the Fathers in general do not easily distinguish between original sin and effects. Thus, for Chrysostom, the very fact that men do die, even without the “because all have sinned,” would point to original sin. (Ibid., 115-16 n. 5)

 

 

 

After Adam sinned, as I noted before, when the Lord said, “You are earth, and to earth you shall return,” Adam was condemned to death. This condemnation passed on to the whole race. For all sinned, already by their sharing in that nature (ipsa iam urgente natura, more literally, already by a burdening nature itself), as the apostle says: “For through one man sin made its entry, and through sin death, and thus it came down to all men, because all have sinned.” (Pacian of Barcelona, Sermon on Baptism 2, ante A.D. 392, The Faith of the Early Fathers, 3 vols. [trans. William A. Jurgens; Collegeville, Minn.: The Liturgical Press, 1979], 2:143-44)

 

in quo. St. Pacian does not seem to refer the in quo to Adam; at least not in any grammatical way. He correctly understands that in quo, rendering the Greek εφω, has the sense of because. His manner of quoting the celebrated passage (Rom. 5:12) is: Quia per unum hominem paccatum introivit, et per delictum mors, et sic in omnes homines devenit, in quo omnes peccaverunt. Yet it is clear enough in this same passage that he does regard the sin of Adam as having been passed on to all his progeny. (Ibid., 144 n. 3)

 

 

Ambrosiaster on Rom 5:12:

 

The in quo of this passage renders the Greek εφω. The Latin is barely capable of being translated in the sense of because; bit it is difficult to translate the Greek in any other way. St. Augustine is usually blamed for initiating the “in whom” interpretation, rendering the in quo to Adam. But the Ambrosiaster is certainly older than Augustine, who “in fact, quotes this very passage, attributing it to St. Hilary (Aug., Contra duas epistolas Pelagianorum 4, 4, 7). Altaner notes that the Ambrosiaster may be regarded (against W. Mundle) as “a precursor of the Augustinian view of the doctrine of grace and original sin” (Patrology, 2nd English ed., 1961, p. 458). (William Jurgens, The Faith of the Early Fathers, 3 vols. [Collegeville, Minn.: The Liturgical Press, 1979], 2:179 n. 1)