470 



SIN 



SINALOA 



Throughout the Scriptures rin ap|-an< as that 

 element in nmn which puts him at enmity with 

 God, and for hi- salvation from it- guilt and'power 

 required the work of a Redeemer (see On it is 

 TIASITY). Sin is not defined in Scripture, ami it 

 van not till the controversies between Pelagius 

 and Augustine, at the end of the 4th century, 

 that the doctrine received, full development. The 

 early Greek fathers regarded sin as opposition to 

 tin 1 will of God, and as such involving death as its 

 just penalty. But they did not affirm that the 

 guilt of Adam's sin or the corruption of his 

 nature descended to all mankind. Tertullian, in 

 virtue of his doctrine of Traducianism, was bound 

 to hold that -int'ulue-s had been propagated from 

 Adam to his descendants. But it was reserved 

 for Augustine to maintain, against Pelagius, that 

 Adam's sin completely corrupted his whole nature ; 

 that the corruption of his guilt and its penalty 

 death pass to all his children ; that man is born 

 not merely corrupt, but in a state of sin, guilt, 

 and liability to punishment ; in virtue of Adam's 

 percatum originate, the offspring of Adam is a 

 matsa perditionis, incapable of knowing, or loving, 

 or serving God, and naturally disposed, without 

 grace, to pursue evil only, the will being enslaved 

 to evil. Pelagian (q.v.) maintained contrary doc- 

 trines, and semi-pelagianism insists that in spite of 

 the weakening of his powers through hereditary sin- 

 ful ness man is yet not wholly inclined to evil. The 

 Greek Church continued to deny hereditary guilt, 

 and to allirm man's will as free as Adam's' before 

 the fall. Duns Scotns and his followers admitted 

 that man had lost by Adam's tattjustitia originalis, 

 but laid stress on the freedom of the will. Thomas 

 Aquinas taught that hereditary sin is truly sin, 

 and the unbaptised infant is damned. At the 

 Reformation both Luther and Calvin asserted 

 what they regarded as Augustinian and Pauline 

 views. Zwingli looked on hereditary sin as an in- 

 herited evil or disease : Arminians and Socinians 

 practically denied hereditary sin altogether. In 

 modern German speculation the Hegelians taught 

 that sin wan a necessary condition of the develop- 

 ment of mankind ; and Schleiermacher that the 

 sinful state of man was a disturbance of his nature, 

 not a necessary condition of it. The problems con- 

 nected with sin are closely akin to those connected 

 with the origin of evil and the freedom of the will. 



The doctrine of the Thirty-nine Articles (Art. 

 ix. ) is as follows : ' Original sin standeth not in the 

 following of Adam (as the Pelagians do vainly 

 talk); hut it is the fault and corruption of the 

 nature of every man, that naturally is engendered 

 of the offspring of Adam, whereby man is very fur 

 gone from original righteousness, and is of his ow 11 

 nature inclined to evil, so that the flesh lusteth 

 always contrary to the spirit; and therefore in 

 every person born into the world it deserveth God's 

 wrath and damnation.' 



The \Ve-tmin-tcr Confession teaches (chap, vi.) : 

 ' Ily this sin' (i.e. the eating of the forbidden 

 fruit) 'they' (i.e. our first parents) 'fell from 

 their original righteousness and eoimminion with 

 (' xl. and HO Ix-came dead in sin, and wholly defiled 

 in all the faculties and parto of soul and body. 

 They lieing the root of all mankind, the guilt of 

 thin -in wan imputed, and the same death in sin 

 and corrupted nature conveyed to all their pos- 

 terity, descending from them by ordinary genera- 

 tion. From this original corruption, whereby we 

 are utterly indis]>sed, disabled, ami made opposite 

 to all good, ami "holly inclined to all evil, do pro- 

 ceed all actual transgressions." 



Sins have Wn divided into categories, as sins of 

 omission ami of commission, deliberate voluntary 

 sins and involuntary sins, sins of infirmity, ,Vc. 

 The '-in unto death' (1 John, v. 17), generally 



identified with the unforgivable ' blasphemy against 

 the Holy Spirit ' (Matt. xii. HI), or ' MII against 

 the Holy Gtxwt,' is understood not to mean pro- 

 -peaking against the person of the Holy 

 Spirit, or resisting Hi- operations, but a state of 

 obstinate, malignant deadness of heart, and nn 

 repentant and unhesitating hatred to all good. 

 The distinction accepted by Catholic theology 

 between mortal and venial sins is explained at 

 CONFESSION. 



See ADAM, ATONEMENT, AUGUSTINE, CHRISTIANITY, 

 DEVIL, ETHICS, EVIL, FALL, HELL, PAUL, PEI..V 

 SACRIFICE, TRANSMICBATION, WILL ; aim Julius Mailer's 

 Chriitliche Lrhrr run dtr Siintlt (1839-44; Eng. trans. 

 from 3d ed. 1852, 6th ed. 1877); Principal Tnlloch'i 

 Christian Doctrine nf Sin (1876), and A. Brown'* 

 Doctrine of Sin (1881); Cardinal Manning's ,SVn and 

 it* Canr<fiiencr (1874); Ernest Naville's Problem of 

 Eril (Eng. trans. 1872); Rev. O. Shipley's Theory 

 about Sin (1874), and Principle* of the Faith in dela- 

 tion to Sin (1878). 



Sinai, the sacred mountain on which Moses 

 received from Jehovah the tables of the Ten Com- 

 mandments, is an individual peak in a vast rocky 

 mass that almost fills the peninsula of Sinai. This 

 peninsula is situated on the north-west of Araliia, 

 and is embraced between the Gulf of Sue/ and the 

 (Julf of Akaba, northern arms of the Red Sea, and 

 is shut in on the north by the desert. In this moun- 

 tain-mass there are three separate mountains 

 clearly distinguishable Mount Serbal (6750 feet ) ; 

 Mount Catherine (8540 feet), lying south-cast of 

 Serbal; and Umiu Shomer (some 8000 feet). 

 Authorities, ancient theologians and historians 

 and modern travellers and commentators, are 

 greatly divided on the identification of the Sinai 

 of Moses, some (Eusebius, Jerome, Lepsius, Ebers, 

 \c. ) upholding the claims of Serbal, others ( Farrar, 

 Tischendorf, Strauss, Stanley, Palmer, Sir Charles 

 Warren, Hull, &c. ) contending for Mount Catherine. 

 Tradition has pointed to the latter ever since the 

 time of Justinian, but the vexed question is yet 

 far from being settled. The mountain known as 

 Jebel Katherin has two well-marked peaks, a 

 northern one called Horcb and a southern called 

 .lehel Musa ( Mountain of Moses). It is this last 

 summit which tradition has selected as the sacred 

 mountain of the Hebrew law-giving. At its foot, 

 in a ravine, stands the fortress-like monastery el 

 St Catherine (founded probably about 527 by the 

 Emperor Justinian), and a short distance above 

 it i In' chapel of St Elias (Elijah) ; whilst on its 

 summit is the little pilgrim church. The entire 

 peninsula, especially the bold jagged mountains, 

 lias a stern, treeless appearance, though trees (the 

 manna-tamarisk, acacias, date-palms, gum-shrubs, 

 &c.) grow in the ravines, beside the watercourses. 

 Four or five thousand Bedouins range over the 

 peninsula, and feed their sheep and goats in the 

 pasturages of the higher valleys. There are several 

 Caves amongst the mountains ; these, in the early 

 days of Christianity, were the favourite abodes of 

 numbers of hermits or anchorites. And there are 

 a great many Nabatn-an (q.v.) inscriptions en- 

 graven on the rocks of Sinai, which date from the 

 early centuries of the Christian era. 



See amongst other books, Hull, Mount Stir. Si/mi, 

 and Went !'!,. -in,, I Lond. 1885); Palmer, l>e*ert of 

 the Exodn* ( < 'amh. 1871 ) ; Stanley, Sinai and Palettine 

 (185G); Ordnanr, > the Peninmla of Sinai (S 



vols. Southampton, 18>9); and J. Euting, tiinaititche 

 Intchriftrn (1892); also CODEX, TIHCHENDOKF. 



Stiiiiloii. one of the Pacific states of Mexico 

 with an area of 36,180 sq. m. and a pop. of 

 223,684. It contains over 100 mining districts, 

 chiefly producing silver. The capital is Culiacan 

 (q.v.), 100 miles north wet of which is the small 

 town of Sinaloa, with a pop. of 2000. 



