INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)
ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue IX September 2025
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Sin Reconsidered: A Comparative Study of Classical Theology and
Murphy-O’Connor’s Pauline Anthropology
Mira F. Armia
Assumption Antipolo, Maryhill School of Theology, Quezon City, Philippines
DOI: https://doi.org/10.51244/IJRSI.2025.120800260
Received: 04 Sep 2025; Accepted: 10 Sep 2025; Published: 04 October 2025
ABSTRACT
This article presents a comparative theological analysis of classical theology’s conception of sin and Jerome
Murphy-O’Connor’s reinterpretation of Pauline anthropology. Classical theology, shaped by figures such as
Augustine and Aquinas, traditionally frames sin as an inherited flaw - legalistic, inward, and individualistic -
emphasizing moral acts, personal guilt, and the necessity of sacramental remedies. This framework has
dominated catechetical instruction and moral theology for centuries, often fostering a pessimistic view of
human nature.
In contrast, Murphy-O’Connor’s reading of Paul redefines sin as a structural condition rooted in the false value
systems of the world. Rather than focusing on individual transgressions, he emphasizes the societal forces that
alienate humanity from its authentic self. Authentic existence, according to Murphy-O’Connor, is not achieved
through isolated moral acts but through participation in a community modeled on the humanity of Christ. The
Christian community, as the Body of Christ, becomes the barrier to sin, empowering individuals to move from
“death” (inauthentic existence) to “life” (authentic being).
This study employs a comparative framework to highlight the theological, anthropological, and pastoral
implications of these two paradigms. It draws on historical sources, doctrinal developments, and Murphy-
O’Connor’s pastoral anthropology to explore how communal belonging reshapes moral responsibility.
The findings suggest that reframing sin as a structural condition invites a shift in catechesis and religious
education from individual moralism to relational ethics rooted in community. This approach fosters a deeper
understanding of Christian identity, moral formation, and the liberating power of grace as mediated through
authentic relationships. Ultimately, Murphy-O’Connor’s insights offer a hopeful vision of redemption that
challenges the pessimism of classical doctrine and affirms the transformative potential of Christian community.
Keywords: Structural Sin, Authentic Humanity, Christian Community, Pauline Anthropology, Catechesis
INTRODUCTION
Classical theology has traditionally viewed sin as a personal moral failing rooted in original sin, emphasizing
guilt, legalism, and individual responsibility. This perspective, shaped by influential thinkers such as Augustine
and Aquinas, has profoundly shaped Christian doctrine and catechetical instruction for centuries. Augustine’s
doctrine of concupiscence and inherited guilt, along with Aquinas’s notion of sin as a privation of original
justice, contributed to a framework that often portrays humanity pessimistically as inherently flawed and in
need of sacramental remedies. This legalistic and individualistic approach has dominated moral theology,
reinforcing a view of sin as a violation of divine law and focusing on personal culpability and confession.
In contrast, Jerome Murphy-O’Connor’s interpretation of Pauline anthropology offers a compelling alternative.
He redefines sin not as an internal flaw but as a structural condition embedded in societal norms and false
value systems that alienate individuals from authentic humanity. According to Murphy-O’Connor, sin is
overcome not through individual moral acts but through participation in the Christian community, which
embodies the love and freedom of Christ. This community serves as a transformative space where individuals
are empowered to live authentically and resist the corrosive influence of societal structures.
INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)
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By comparing these theological frameworks, this article seeks to illuminate the shift from individualistic to
communal understandings of sin and salvation, offering insights for theological reflection and pastoral renewal
in contemporary religious education.
The Classical Theology Of Sin
Classical theology, particularly as developed by Augustine and Aquinas, presents sin as a deeply personal
moral failing rooted in the doctrine of original sin. Augustine’s formulation emphasized the inherited guilt and
concupiscence passed down from Adam, portraying humanity as fundamentally wounded in its will and
desires. For Augustine, sin was not merely an act but a condition—a state of being alienated from God,
inherited through human generation, and only remediable through divine grace. His view was deeply
pessimistic, casting humanity as a massa peccati (mass of sin), incapable of choosing the good without the
intervention of grace. This pessimism was reinforced by his belief that even infants, though seemingly
innocent, were guilty by virtue of their participation in Adam’s sin, thus requiring baptism for salvation.
Aquinas, while influenced by Augustine, offered a more systematic and metaphysical account. He defined sin
as a privation of original justice—a loss of the original harmony between human faculties and between
humanity and God. In Aquinas’ view, original sin is not a positive stain but a lack, a deprivation of the
supernatural gifts that once ordered human nature rightly. Though he retained the notion of inherited sin,
Aquinas emphasized the rational structure of the human person and the role of free will, albeit weakened by
concupiscence. His synthesis of Aristotelian philosophy and Christian doctrine contributed to a moral theology
that was both legalistic and hierarchical, focusing on the classification of sins, degrees of culpability, and the
necessity of sacramental remedies.
Over time, this classical framework evolved into a juridical and individualistic model of sin, especially during
the scholastic and post-Tridentine periods. The development of penitential manuals, the emphasis on
confession, and the categorization of sins into mortal and venial types reinforced a view of sin as primarily a
violation of divine law. The confessional became a tribunal, and the priest a judge, with sin understood in
terms of legal transgression and guilt. This model, while offering clarity and structure, often neglected the
relational and communal dimensions of sin, reducing moral theology to a system of rules and punishments.
Murphy-O’connor’s Pauline Insight On Sin And Authentic Humanity
Jerome Murphy-O’Connor reinterprets Paul’s theology to present sin not merely as a personal moral lapse but
as a structural and existential condition that defines inauthentic humanity. Drawing from Paul’s letters,
Murphy-O’Connor argues that sin is not simply a series of wrongful acts but a pervasive force, a societal and
cultural condition, that enslaves humanity and distorts its capacity for authentic existence. In this framework,
“Sin” (with a capital S) is not just an internal inclination but a dominating power embedded in the very
structures of the world, shaping human behavior through inherited false value systems. This aligns with Paul’s
assertion that humanity is “sold under Sin” (Rom 7:14), indicating a condition of bondage rather than isolated
acts of disobedience.
For Murphy-O’Connor, Paul’s anthropology reveals that authentic humanity is not achievable through
individual effort alone, especially within a world corrupted by Sin. Instead, authentic existence is made
possible only through divine intervention, which restores the human capacity to choose rightly. This
intervention is not abstract but incarnated in the person of Jesus Christ, whose life and death exemplify the
creative love that defines true humanity. Christ becomes the criterion of authentic existence - his self-giving
love, culminating in the Cross, reveals what it means to be truly human.
Crucially, Murphy-O’Connor emphasizes that this transformation is not merely individual but communal. The
Christian community, as the Body of Christ, becomes the locus of authentic humanity. It is within this
community that individuals are empowered to resist the corrupting influence of Sin. The community embodies
the love, freedom, and mutual responsibility that characterize life “in Christ.” It serves as a protective
environment, a barrier to Sin, where believers are no longer subject to the false values of the world but are
INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)
ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue IX September 2025
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instead formed by the “mind of Christ” (Phil 2:5). In this way, the community does not merely reflect Christ; it
becomes the living presence of Christ in the world, mediating grace and enabling authentic existence.
Thus, Murphy-O’Connor’s Pauline insight offers a profound theological alternative to the classical, legalistic
view of sin. Rather than focusing on individual guilt and juridical categories, he presents sin as a condition of
alienation from authentic being, and the Christian community as the redemptive space where divine love
restores human dignity and freedom.
Comparative Framework: Classical Theology Vs. Murphy-O’connor’s Pauline Insight
ASPECT
CLASSICAL THEOLOGY
MURPHY-O’CONNOR’S PAULINE
INSIGHT
Source of Sin
Rooted in the doctrine of original sin, sin is
understood as an inherited flaw passed down
from Adam. It is internal, ontological, and
affects the soul from birth. Augustine
emphasized concupiscence and guilt as
intrinsic to human nature.
Sin is not primarily internal but structural. It is
embedded in the societal and cultural systems
that shape human behavior. Paul, as interpreted
by Murphy-O’Connor, sees Sin as a dominating
force, “the world”, that conditions humanity
toward inauthentic existence.
Human
Agency
Human beings are moral agents responsible
for individual acts of sin. Free will is central,
though weakened by concupiscence. Moral
culpability is assessed through personal
choices and intentions.
Human agency is constrained by the societal
structures into which one is born. The false
value systems of the world limit freedom,
making authentic choice impossible without
divine intervention. Agency is relational and
communal, not purely individual.
Role of
Community
The community (Church) plays a
sacramental and instructional role but is not
central to the definition or remedy of sin.
Sin is primarily a personal matter between
the individual and God.
The Christian community is essential. It is the
living Body of Christ and the only environment
where authentic humanity can flourish. It
serves as a barrier to Sin, empowering
individuals to live in freedom and love.
Redemption
Redemption is mediated through sacraments
(especially baptism and confession),
obedience to divine law, and moral effort.
Grace is infused to heal the soul and restore
righteousness.
Redemption is experienced through belonging
to an authentic community that embodies the
love of Christ. The community mediates grace
existentially, not just sacramentally.
Transformation occurs through shared life, not
isolated acts.
Moral
Responsibility
Defined legally and categorically: mortal vs.
venial sin, based on gravity, intention, and
knowledge. The confessional system
reinforces a juridical model of guilt and
absolution.
Responsibility is relational and existential. Sin
is a failure to live authentically in love and
community. Moral discernment arises from the
“mind of Christ” shared in the community, not
from abstract legal norms.
This framework reveals a fundamental shift from a juridical and individualistic model of sin to a relational and
communal anthropology. Classical theology, while rich in metaphysical and doctrinal clarity, often isolates sin
within the soul and its moral acts. Murphy-O’Connor, through Paul, reframes sin as a condition of alienation
not just from God, but from authentic being and others.
Where classical theology emphasizes law, guilt, and sacramental remedy, Murphy-O’Connor
emphasizes freedom, love, and communal transformation. The Christian community is not just a support
system but the very space of salvation, where divine grace becomes existentially real.
INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)
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Implications For Catechesis And Religious Education
Reframing sin as a structural condition rather than merely a personal moral flaw invites a transformative shift
in catechesis and religious education. It moves beyond the traditional focus on individual guilt and moral
transgression toward a more holistic understanding of human formation—one that emphasizes relationality,
community, and the existential nature of moral responsibility.
Murphy-O’Connor’s interpretation of Paul highlights that authentic humanity is not achieved in isolation but
through belonging to a community that embodies the love and freedom of Christ. In this view, the Christian
community is not just a support system but the very space where grace becomes real, where individuals are
empowered to resist the false values of the world and live authentically.
Catechetical Emphases
To emphasize the developmental and transformative goals of catechesis, Christian Living Education should not
just about doctrinal instruction but about shaping authentic discipleship. Catechetical instruction should
therefore:
1. Emphasize the communal nature of salvation, rooted in the Body of Christ.
2. Teach that freedom and moral responsibility are relational, not merely individual.
3. Encourage students to see the Church as a living community of transformation, not just a place of worship
or moral instruction.
4. Promote critical awareness of societal structures that shape moral choices and identity.
Practical Activities for Community Building
To embody these theological insights in the classroom and parish setting, the following activities can be
integrated into Christian Living Education modules or youth formation programs:
1. Circle of Trust: Sharing and Listening Sessions
Students gather in small groups to share personal experiences of feeling isolated, judged, or misunderstood.
Emphasis is placed on active listening, empathy, and affirming each other’s dignity. Facilitators guide
reflection on how community can be a space of healing and authenticity.
2. “Body of Christ” Role Mapping
Students create a visual map of the Body of Christ, assigning symbolic roles to each member (e.g., eyes =
vision, hands = service, heart = compassion). They reflect on their own gifts and how they contribute to the
unity and mission of the Church. This reinforces the idea that each person’s authenticity is realized in service
to others.
3. Community Covenant Creation
As a class or group, students draft a “Community Covenant” that outlines shared values, commitments, and
ways of supporting one another. This document becomes a living expression of their desire to build an
authentic Christian community.
4. Service-Learning Projects
Students engage in outreach activities (e.g., visiting the elderly, environmental clean-ups, solidarity with
marginalized groups). Reflection sessions follow, connecting their actions to Paul’s call to “bear one another’s
burdens” (Gal 6:2) and live out the “mind of Christ” (Phil 2:5).
INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)
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5. Sin and Society: Critical Media Analysis
Students analyze popular media (ads, films, social media trends) to identify false value systems that promote
inauthentic living (e.g., consumerism, individualism, status obsession). They discuss how these structures
influence behavior and how Christian community offers a counter-narrative.
6. Liturgical Participation and Symbolic Rituals
Organize a class-led liturgy or prayer service focused on themes of reconciliation, community, and
transformation. Include symbolic acts such as foot washing, communal blessing, or lighting candles to
represent shared light in the darkness.
These activities not only reinforce theological concepts but also cultivate habits of relational responsibility,
empathy, and communal discernment. These are key elements in forming an authentic Christian identity. By
integrating Murphy-O’Connor’s insights into catechesis, educators can help students move from abstract
moralism to lived discipleship rooted in love, freedom, and community.
CONCLUSION
This comparative study reveals a profound theological evolution in the understanding of sin and redemption.
Classical theology, shaped significantly by the towering figures of Augustine and Aquinas, offers a
foundational framework that has deeply influenced Christian thought for centuries. Augustine’s doctrine of
original sin and Aquinas’s metaphysical synthesis provided the Church with a coherent anthropology, a robust
moral theology, and a sacramental system that emphasized the necessity of grace, the seriousness of moral
failure, and the hope of divine forgiveness.
We must be thankful for classical theology, not only for its intellectual rigor but for its enduring pastoral value.
Augustine’s emphasis on the wounded will and the need for divine grace reminds us of our radical dependence
on God. His reflections on concupiscence and the massa peccati (mass of sin) underscore the gravity of human
brokenness and the depth of divine mercy. Aquinas, on the other hand, offers a more systematic and hopeful
account, portraying sin as a privation of original justice and emphasizing the rational structure of the human
person. His integration of Aristotelian philosophy with Christian doctrine laid the groundwork for centuries of
moral reasoning, sacramental theology, and ethical discernment.
Yet, while classical theology provides clarity and structure, it often leans toward a pessimistic view of
humanity. One that can isolate sin within the individual soul and reduce moral formation to legal compliance.
This is where Murphy-O’Connor’s Pauline anthropology offers a liberating alternative. By shifting the focus
from individual guilt to communal transformation, he reframes sin as a structural and existential condition.
One that is embedded in the false value systems of the world and perpetuated through societal norms.
In Murphy-O’Connor’s reading of Paul, redemption is not merely a juridical transaction or a private spiritual
experience. It is a communal reality, made possible through divine intervention and embodied in the life of the
Christian community. The Church, as the Body of Christ, becomes the locus of salvation, a space where
individuals are empowered to resist the corrosive influence of Sin, rediscover their freedom, and live
authentically in love and mutual responsibility.
This vision invites a renewed approach to theology, catechesis, and pastoral ministry. It calls us to move
beyond moralism and toward a spirituality of solidarity, where salvation is not just about avoiding sin but
about becoming fully human in relationship with others. It affirms that while humanity may be wounded, it is
not without hope. Through the grace of Christ and the witness of the community, we are invited to participate
in the ongoing work of redemption—a work that transforms both persons and the world.
In honoring both the classical tradition and the insights of contemporary theology, we embrace a fuller, richer
understanding of sin and salvation - one that is intellectually grounded, pastorally sensitive, and spiritually
empowering.
INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNOVATION (IJRSI)
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