constitution, one. To be guilty of the depravity, therefore, we must first be guilty of the apostasy.
For the reasons above mentioned we regard the theory of Mediate Imputation as a halfway house where there is no permanent lodgment. The logical mind can find no satisfaction therein, but is driven either forward, to the Augustinian doctrine which we are next to consider, or backward, to the New School doctrine with its atomistic conception of man and its arbitrary sovereignty of God. On the theory of Mediate Imputation, see Cunningham Historical Theology, 1:496-639; Princeton Essays, 1:129, 154, 168; Hodge, Syst. Theology, 2:205-214; Shedd, History of Doctrine, 2:158; Baird, Elohim Revealed, 46, 47, 474-479, 504-507.
6. The Augustinian Theory, or Theory of Adam?s Natural Headship.
This theory was first elaborated by Augustine (354-430), the great opponent of Pelagius; although its central feature appears in the writings of Tertullian (died about 220), Hilary (350), and Ambrose (374). It is frequently designated as the Augustinian view of sin; it was the view held by the Reformers, Zwingle excepted. Its principal advocates in this country are Dr. Shedd and Dr. Baird.
It holds that God imputes the sin of Adam immediately to all his posterity, in virtue of that organic unity of mankind by which the whole race at the time of Adam?s transgression existed, not individually, but seminally, in him as its head. The total life of humanity was then in Adam; the race as yet had its being only in him. Its essence was not vet individualized, its forces were not yet distributed. The powers, which now exist in separate men, were then unified and localized in Adam; Adam?s will was yet the will of the species. In Adam?s free act, the will of the race revolted from God and the nature of the race corrupted itself. The nature which we now possess is the same nature that corrupted itself in Adam ? ?not the same in kind merely, but the same as flowing to us continuously from him.?
Adam?s sin is imputed to us immediately, therefore, not as something foreign to us, but because it is ours. We and all other men having existed as one moral person or one moral whole, in him, and, as the result of that transgression, possessing a nature destitute of love to God and prone to evil. In <450512>Romans 5:12 ? ?death passed unto all men, for that all sinned,? signifies: ?death physical, spiritual and eternal passed unto all men, because all sinned in Adam their natural head.?
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