Philosophical view on sin

1. Prepared by Bro. Emerzan Ragel 1
The Emancipation of Philosophy
Part I: Freedom of the Philosophy
Part II: Problem of Sin and Death
Part I: Freedom (Emancipation) of the Philosophy
Heidegger describes philosophy as the “original” or “originary science of life” in search of the
ultimate questions. In theology (and religion in general) ultimate questions are answered based on
“Faith”. Therefore, theology must remain secondary to philosophy because philosophy does not try to
answer the questions but it sustains them as questions.
Heidegger quotes Kierkegaard’s view on this matter: Kierkegaard says that through sincere religiosity
we can overcome the typical failing of philosophy. True faith for Kierkegaard is recognition of one’s
own finitude as limitedness of human nature and he has to be humble and to have trust god in
expectation of His help. Further he adds that a philosopher tries to stop the problem but it never stops
but it tends to float that problem and there no barriers for end.
Heidegger says that philosophy is an ontological science, the study not of any predefined are of “what-
is” but of “being-itself”. Philosophy is fundamental for all other sciences. Theology is a specific
scientific investigation of the particular field of existence namely, “Faith”, but if it is to be a scientific
investigation, it needs to be based on philosophy. Therefore, philosophy is fruitful for theology and
acts as an apology (defence) for Christian Theology.
Heidegger explains that Kierkegaard has interpreted natural human sate as “sinful” and this sinfulness
is only a secondary part but prominence is to investigate on the perspective of already achieved
salvation. This salvation is a gift granted by external source; therefore, this is not a task of philosophy
to investigate, because it is justified in the sphere of Theology. However, “sinful state”, in which
humans naturally find themselves from within, is the more basic philosophical task to describe.
Finally, Heidegger comes to a point that philosophy should not falsely claim to have God or to
determine God. Therefore, authentic is to be “away” from God.
Part II: Problem of Sin and Death
Christian understanding of sin and death is, there is a causal connection between sin and death in the
sources texts (Bible) is inescapable. (Gen: 2: 16-17, 3: 1-24, Rom: 6:23, 5:12) The primary
significance of Christ’s Incarnation, Death and Resurrection is precisely the overcoming of death. By
the Grace of God, we overcome death. (Rom: 5: 20-21, Jn: 3: 16, 11:25, 1Cor: 15: 12-28, 50-57, Rev.
20: 11-15)
Heidegger’s view is different on this regard. He picks up Luther and Kierkegaard’s ideas on “sin”. A
closed relationship with his theological colleague Rudolf Bultman, Heidegger began to think
systematically about the problem of sin and its philosophical implications.
II.I Luther vs. Heidegger on Sin
For scholastic theology, the “Fall” (status corruptionis) into sin do not impair (damage) the human
nature which was constituted before “Fall”. For Luther, the term “flesh” (opposed to “Spirit”)
comprised both human reason and all his nature. Therefore, “Fall” removes the image of God which

2. Prepared by Bro. Emerzan Ragel 2
was originally created. Sin, according to Luther is an existential term and defined as “nothing other
than the opposite of faith”.
Based on this Heidegger says that absolutely salvation is understood in relation to “Weight of the Sin”,
and sin can have weight only if the “Fall” is absolute. Therefore, he coins a term as “The being of man
as such is sin” (i.e. nature of man is corrupt). Thus, Heidegger concludes by saying that, one can only
understand faith if one understands sin, and one can only understand sin if one has a correct
understanding of the “being of man itself”. If sinfulness is the mode where a human being finds itself
then it is the task of philosophy to interpret the sinful-existence. Furthermore, the sinful existence is
also the only ground where any understanding of “faith” can grow. Thus, faith must always be
understood by contrast to sin.
II. II. Kierkegaard vs. Heidegger on Sin
Kierkegaard explains that about ‘sin’ in his book “Concept of Anxiety” (1844) Heidegger coins word
“Angst” instead of ‘Anxiety’. Kierkegaard speaks this concept of anxiety in relation of psychological
condition of sin. He says that ‘sin’ happens in a “moment of decision” (Øieblik); it is a ‘leap’ (a
sudden change) not conditioned by anything but it is conditioned in itself (sin). This moment consists
of “time and eternity”, because this moment is the moment of destruction and the moment of eternity.
Psychologically the “moment of decision” requires a particular relation to the future. Because,
“eternity” appears when we born (being) and primarily it is “not-yet” achieved. Kierkegaard says that
eternal means ‘future’. He sees future in two perspectives, one is objectively (fullness of time which
for human beings, still in the future) and the other is subjectively (the future as possibility in which the
“infinity” in two senses, namely, uncountable number of possible events and choices, lack of
realization).
“Anxiety” is the psychological condition of sin, which potentially benefit in two ways: 1. Anxiety
teaches the true power of faith, 2. Anxiety allows human person to surrender ‘his-self’ with God in
faith.
Heidegger says that what “moment” is as way of the “now” and “eternity”. He says that “anxiety” in a
Christian sense only one ontic manifestation when it is related to “sin”, but in relation to man, it is
ontological movement. Therefore, anxiety reveals the structural self-sufficiency of the fact of life, i.e.
“taking the measure of him-self”.
Conclusion
Both Luther and Kierkegaard recognized that sin is firmly rooted with the phenomenon of faith. Thus,
after the lectures on these two philosophers Heidegger comes to say that about the ‘ontic’ level of faith
and his own analysis of “ontological” level of faith to distinguish the corruption (sin) and authenticity
of human being.
Ask within you…
 What do you think on the statement, “Philosophy is a defence of Theology”?
 What do you think about “sin” and “salvation”?
 Do you agree with the idea, that sin is a moment of decision?
 If ‘yes’, how do you going to relate with your life?