Christian Distinctives

Stephen W. Hiemstra, Living in ChristBy Stephen W. Hiemstra

One of the most important roles that Christian leaders play is distinguishing orthodox Christian beliefs from beliefs from other religions. If our spirituality is practiced theology, then right action follows primarily from right beliefs.

Let me focus on two deviations from orthodox Christian belief. First, why do Christians believe in original sin? Second, why does Christ provide the exclusive path to God’s salvation?

Original Sin

Original sin describes the action of Adam and Eve in breaking God’s command not to eat from the fruit of the tree of the knowledge of good and evil (Gen 2:17; 3:6). As a consequence of this first act of disobedience to God, God cast Adam and Eve out of the Garden of Eden. A holy God cannot tolerate the presence of unholy human beings.

Ever since, humanity has been tainted by this sin. Because of the doctrine of original sin, Christians are seldom surprised by sinful behavior and the existence of evil and considerable effort has been made over time to promote moral behavior, avoiding sin and embracing godliness.

Recently, some have questioned the doctrine of sin arguing that humanity is basically good and teaching morality is unnecessary because it only induces guilt among those taught.

An important implication of this new teaching is that basically good people have no need of salvation from sin or reconciliation with God. Thus, Jesus cannot have died for our sins, as the New Testament teaches (e.g. 1 Cor 15), and need not have been divine, because no divine intervention was necessary to reconcile us with God. Jesus may be a great teacher or prophet, but is not the son of God.

Thus, original sin, as taught in scripture, is a key to understanding our need for salvation and Christ’s work on the cross to bridge the gap between a holy God and unholy human beings. Unfortunately, those who believe we are basically good cannot be saved because they do not believe salvation is necessary.

The Exclusivity of Christ

Holiness is not the only gap that needs to be bridged between us and God. God creating the heavens and the earth (Gen 1:1), which means that God created time and space—attributes of the created universe. Like carpenters must be separated from the book shelve that they built, God stands outside the universe that he created.

Standing apart from the universe is what theologians refer to as transcendence. God’s transcendence implies that we cannot approach God because we are locked inside time and space. Existentially we cannot reach out to God; he must reach out to us. As Christians, we believe that God reached out to humanity in the person of Jesus Christ, who is both God and man—a necessary attribute to bridge the existential gap between us and God (Heb 7).

The creation account in Genesis thus eliminates the possibility that the pantheists are correct, that God is in every living and inanimate things, because God stands apart from his creation. Also eliminated is the Jainist notion of multiple paths up the mountain to God—God’s transcendence implies there are not paths up the mountain—God must come down. Christ is also not just another avatar (an incarnation of of Visnu bridging the gap between God and humanity) because his sacrifice on the cross bridged the gap between God and humanity for once and for all—there is no need for God to reach out a second time.

Moving On

Orthodox Christianity grew up in the polytheistic environment of the first century, distinguished itself from many other religions, and thrived to become the one and only truly world religion. Christian leaders today need to understand this history in order to witness in the postmodern world where communication and borders are relatively porous. Fear of other religions stems primarily from ignorance of the strengths of our own faith in Jesus Christ.

Christian Distinctives

Also See:

Value Of Life

Other ways to engage online:

Author site:, Publisher site:


Continue Reading

Augustine’s Confessions, Part 2—Sin

Augustine’s Confessions, Part 2—Sin

Foley, Michael P. [editor] 2006. Augustine Confessions (Orig Pub 397 AD). 2nd Edition. Translated by F. J. Sheed (1942). Indianapolis: Hackett Publishing Company, Inc. (Goto Part 1; Goto Part 3; Goto Part 4)

Review by Stephen W. Hiemstra

Augustine writes the Confessions in thirteen books where the first nine book talk about his life, book ten talks about his motivations for writing, and the final three chapters reflect on the book of Genesis. In part two of this review, I focus on Augustine’s view of sin.

Memoir and Augustine’s Focus on God

 Memoir is an autobiography with a theme. Augustine’s theme is his call to faith and he begins his memoir with a profession of faith:

“GREAT ART THOU, O Lord, and greatly to be praised; great is Thy power, and of Thy wisdom there is no number. And man desires to praise Thee. He is but a tiny part of all that Though has created. He bears about him his mortality, the evidence of his sinfulness, and the evidence that Thou does resist the proud, yet this tiny part of all that Thou has created desires to praise Thee.” (3)

Augustine is writing in Latin, which is obvious from the translation because of the use of Thou, Thy, and Thee in the English translation, borrowing from the archaic English forms found in Elizabethan English. Sheed comments on the decision to use these forms in translation arguing that they add beauty, express intimacy, and reflect the liturgical character of the Confessions (xi-xii).

Augustine’s Style

Augustine’s theology appears in this introductory paragraph which starts with divine praise, intimacy, power, and immensity, relates death to sin, and references Jesus’ emphasis on humility (e.g. Matt 5:3). The first sentence is also an allusion to the psalms which in a modern translation reads: “For great is the LORD, and greatly to be praised; he is to be feared above all gods” (Ps 96:4 ESV)

Unlike a modern memoir, Augustine does not turn to his own life story until after laying out a significant treatise on his understanding of God. In his seventh section (about six pages later), he finally starts his own story:

“Thus, Lord, I do not remember living this age of my infancy; I must take the word of others about it and can only conjecture how I spent it—even if with a fair amount of certainty—from watching others now in the same stage.” (9)

In this context, we witness a very pious Augustine and get a sense of the liturgical character of this memoir.

Early Sin and Intercessory Prayer

Augustine is frequently associated with the doctrine of original sin, which is obvious when he writes:

“Thus the innocence of children is in the helplessness of their bodies rather than any quality in their minds, I have myself seen a small baby jealous; it was too young to speak, but it was livid with anger as it watched another infant at the breast.” (9)

We used to joke that original sin was two infants given one toy! Still, Augustine does not exempt himself from the influences of sin as he writes about his own infancy.

Augustine’s Youth

Augustine pictures later himself as an initially lazy student who received frequent beatings (10), but we are quickly introduced to a pious Monica, his mother, who seeing her son engaging in self-destructive and sinful behavior resorted to unceasing prayer:

“The mother of my flesh was in heavy anxiety, since with a heart chaste in Your faith she was ever in deep travail for my eternal salvation, and would have proceeded without delay to have me consecrated and wash clean by the Sacrament of salvation…” (12)

Still, it is paradoxical to observe one of the great philosophers of the church saying: “I disliked learning and hated to be forced to it.”(13)


At age sixteen, Augustine found himself beset with sin. A besetting sin is one that you are aware of and pray for relief from, but find yourself addicted to. For Augustine, lust for women posed a besetting sin, as he famously wrote: “Grant me chastity and continence, but not yet.” (152)

Augustine writes that his pagan father, Patricius, and his Christian mother, Monica, reacted differently to his interest in women. Patricius looked forward to having grandchildren (irrespective of their manner of conception), while Monica wanted him to remain chaste until such time as he could establish his career (27-28).

Stolen Peers

In the midst of his discussion of lust, Augustine tells the story of how some of his friends lured him into steeling some peers, writing:

“The peers were beautiful but it was not peers that my empty soul desired. For I had any number of better peers of my own and plucked those only that I might steal.” (31)

The stolen peers became a symbol for his relationship with women and later taking of a mistress, who is never named but gives him a son (56). Fifteen years later he dismisses his mistress so that he might be formally married and finds himself so distressed in her absence while he waits for marriage that he takes another mistress. If this seems odd to modern ears, the editor notes:

“Marriage in the Roman Empire was viewed more as an institution of social promotion, political alliance, and financial stability than an act of love.” (327)


While this may be true, Augustine viewed his immorality as a besetting sin and clearly motivated his later guidance for monks to remain celibate. In some sense, his weakness came to our benefit as the church worked to cleanse itself of pagan attitudes about immorality, which still dog the church today.


Also see:

The Christian Memoir 

Karr Voices Memoir Clearly 

Books, Films, and Ministry

Other ways to engage with me online:

Author site:, Publisher site:

Newsletter at:

Continue Reading