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87 RELIGIOUS ENCYCLOPEDIA 1,teousness
theology he is a moderate Calvinist and has no sympathy with revolutionary ideas in Biblical criticism.
RIGGS, JAMES STEVERSON: Presbyterian; b. at New York July 16, 1853; graduated at the College of New Jersey, Princeton, 1874; studied at Leipsic, 1875; graduated at Auburn Theological Seminary, N. Y., 1880; was pastor at Fulton, N. Y., 1880-84; adjunct professor of Biblical Greek in Auburn Theological Seminary, 1884-87; and professor since 1887. He is author of a History of the Jewish People: Maccabean and Roman. Periods (New York, 1899), and Messages of Jesus according to the Gospel of John. (1907).
RIGGS, STEPHEN RETURN: Presbyterian missionary to the Indians; b. at Steubenville, 0., Mar. 23, 1812; d. at Beloit, Wis., Aug. 24, 1883. He was graduated at Jefferson College, 1834; studied for a year in the Western Theological Seminary, Allegheny, Pa.; was licensed in 1836; and was from 1837 till 1883 a missionary among the Dakotas. He mastered their language and reduced it to writing and into it translated nearly the entire New Testament , and also portions of the Old. He also prepared a dictionary of the language and other aids for its acquisition. He was the author of many translations into it. In English he wrote his autobiography, Mary and 1. Forty years with the Sioux, Chicago, 1880; also Tah-koo Wah-kin; or, the Gospel among the Dakotas, Boston, 1869.
The older Protestant theologians designated by the term justitia originalis, the Latin equivalent of original righteousness, the condition of man as made in the image of God, and before
r. Doctrinal the fall. It is found for the first time Develop- in the writings of the Schoohnen, but meat till the development of the doctrine was Augustine. begun by Augustine, who uses the term prima justitia, " first righteousness " (De pecctorum meritis et remissions, II., gxxvii.). While a condition of original integrity of man, and of a subsequent breach of harmony and depravation, was generally presupposed in Christian belief, Augustine was the first to bring this condition into intimate connection with man's creation in the divine image, and he axTived at a higher valuation of both. Irenaeus, Theophylact, Justin, and Clement of Alexandria spoke of the first state as one of childlike simplicity and innocence, but Athanasius developed the doctrine (De trinitats, iii: 16) : " those who mortify the deeds of the body and have put on the new man which is created after God are after his image; for such was Adam before his disobedience." The first state was not treated in its relation to the essential nature of man; prominence was given, not to what he originally was, but to what he was by nature, and the image of God was sought chiefly in man's spiritual endowment with reason and freedom, through which he is enabled to attain perfection. Thus moral perfection was
denied for the first state, though nothing was said of the actual condition therein, of a " superadded gift," or of the " equilibrium " of Pelagianism. With Augustine the image of God is the inalienable " rational soul." This includes the will, with a positive inclination to holiness, though even the first man needed the assistance of grace in order to reach " fufl righteousness." At first man willed not to sin, and by supernatural grace he was able not to sin. It might seem as if the will not to sin was not true righteousness, but " good will " in the first man constituted righteousness in the same degree as concupiscence in man after his fall constitutes original sin. At the fall the concupiscence of the flesh took the place of the " good will " and is itself sin.
After Augustine's death, semi-Pelagianism prevailed in the Church. Its opposition to Augustine directed itself, indeed, against his doctrine of predestination, but not on the basis of the
The conception of sin and salvation. It Scholastic was really an opposition to inexorable
Doctrine. severity in the valuation of natural corruption. In this respect, semi Pelagianism was successful at the Synod of Orange, in 529, which asserted that " by the sin of Adam the free will was so inclined and attenuated that no one was afterwards able to love God as he should, to believe in God, or to be influenced concerning God, unless the prevenient grace of the divine mercy acted upon him." Scholastic theologians went further. They dated the discord between flesh and spirit before the fall. It is true, "original righteousness" as well as a sinful state resulting from the fall would be impossible in this case, ff Augustine had not offered a way of escape in the thought that divine grace subjected the flesh to the spirit in the case of Adam, and thus a harmony was effected which is not inherent in man per se. But this harmony or subjection of concupiscence to reason or the will of God is "original righteousness" which consequently is a "superadded gift." The proof was found in the alleged difference between "likeness" and" image"(Gen. i. 26). The essential attributes of the divine image were reason and will. By the accidents which belong to it but do not con stitute it, and are added as a gift of grace, man is enabled to acquire eternal life. Thus man after his fall is still in his first pure state with the modification that his senses and lusts are no longer held in check by the assistant grace, and thus a state of disorder has taken the place of subjection to reason. Then original sin becomes a lack of "original righteous ness "; it is not, however, sin in the positive sense of Augustine, but only in a negative sense.The Reformers, with their deep sense of the grossness of sin, were utterly unable to assume a naturally pure condition; for nature was impure. Original sin is a real and true sin, and not simply
3. Teaching a deficiency or infirmity, but such a of Reformers sin as condemns and eternally separates and Roman from God all men that proceed from
Catholics. Adam (cf. Augsburg Confession, ii.), and thus the first state of man must have included an opposite operation of the good. But as this operation is an essential condition of life