sense imputed to his posterity but after his doctrine was condemned by the Synod of the French Reformed Church at Charenton in 1644, he published the view which now bears his name.
According to this view, all men are born physically and morally depraved; this native depravity is the source of all actual sin and is itself sin. In strictness of speech, it is this native depravity and this only, which God imputes to men. So far as man?s physical nature is concerned, this inborn sinfulness has descended by natural laws of propagation from Adam to all his posterity. God immediately creates the soul and it becomes actively corrupt as soon as it is united to the body. Inborn sinfulness is the consequence, though not the penalty, of Adam?s transgression.
There is a sense, therefore, in which Adam?s sin may be said to be imputed to his descendants. It is imputed but not immediately as if they had been in Adam or were so represented in him that it could be charged directly to them, corruption not intervening, but it is imputed mediately, through and on account of the intervening corruption which resulted from Adam?s sin. As on the Federal theory imputation is the cause of depravity, so on this theory depravity is the cause of imputation. In <450512>Romans 5:12, ?death passed unto all men, for that all sinned,? signifies: ?death physical, spiritual, and eternal passed upon all men, because all sinned by possessing a depraved nature.?
See Placeus, De Imputatione Primi Peccati Adami, in Opera, 1:709 ? ?The sensitive soul is produced from the parent; the intellectual or rational soul is directly created. The soul, on entering the corrupted physical nature is not passively corrupted but becomes actively corrupt by accommodating itself to the other part of human nature in character.? 710 ? So this soul ?contracts from the vitiosity of the dispositions of the body a corresponding vitiosity, not so much by the action of the body upon the soul as by that essential appetite of the soul by which it unites itself to the body in a way accommodated to the dispositions of the body, as liquid put into a bowl accommodates itself to the figure of a bowl. Sicut vinum in vase acetoso. God was therefore neither the author of Adam?s fall nor of the propagation of sin.?
Herzog, Encyclopédie, art.: Placeus ? ?In the title of his works we read ?Placœus?; he himself, however, wrote ?Placeus,? which is the more correct Latin form [of the French ?de la Place?]. In Adam?s first sin, Placeus distinguished between the actual sinning and the first habitual sin (corrupted disposition). The former was transient; the latter clung to his
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