Epigenetics Offers New Solution to Some Long-Standing Theological Problems:
Inherited Sin,
Christ’s Sinlessness, and Generational Curses Can be Explained
Copyright by Norman L. Geisler 2010
Revision Note
I sent this article to one of the top experts on
this subject in the country, Dr. Fuz Rana.
He was kind enough to say the following, “Your ideas on how
epigenetics can contribute to our understanding of important theological
concepts parallels some of my preliminary thoughts.”
He added, “ From a scientific standpoint, I really don’t see any
issues with anything you have written.
I think the section on Epigenetics and Generational Curses is
particularly strong. I also
think you may be on to something with your proposal that epigenetics may
help explain how all humans inherit a sin nature from Adam.” Dr. Rana
made one suggested revision that we have added, namely, “While some
exceptions are known, the general mechanism for transmitting information
about ancestral environment is down the male line”[add in the 3rd
paragraph under Christ’s Sinlessness].
What Are Epigenes
I am not a geneticist, but I follow its
discoveries with great interest. As a philosopher and theologian, I was
intrigued by a recent article in Time (Jan 18, 2010) claiming that “The
new field of epigenetics is showing how your environment and your
choices can influence your genetic code-and that of your kids” (p. 49).
According to scientists, “powerful environmental conditions (near death
from starvation, for example) can somehow leave an imprint on the
genetic material in eggs and sperms” (50) that can affect ones
offspring. That is, “Epigenetics is the study of changes in gene
activity that do not involve alterations to the genetic code but still
get passed down to at least one successive generation” (50). In fact,
fruit flies exposed to a drug called geldanamycin “show unusual
outgrowths on their eyes that can last through at least 13 generations
of offspring even though no change in DNA has occurred...” (51) In
humans it is believed that the grandchildren of grandparents who gorged
themselves die earlier than normal. Baby lotions containing peanut oil
may be partly responsible for the rise in peanut allergies (53). Bad
habits like smoking can predispose ones children to disease and early
death (50). Anxiety during pregnancy may lead to asthma in ones children
(53). And poor eating habits of a mother can lead to heart problems in
her children (49).
How does this work? Dramatic changes in the
environment can place epigenetic marks on top of the gene. “It is these
epigenetic ‘marks’ that tell your genes to switch on or off, to speak
loudly or whisper” (50). While the gene does not change, the epigenes do
influence the gene. Scientists explain, “If the gene is the hardware,
then the epigene is the software.” That is, “you’re going to have the
same chip in there, the same genome, but different software. And the
outcome is a different cell type” (51).
How Epigenes May Help Solve Some Long-Standing
Theological Problems
Evangelical theology has long been plagued with
difficulties that have not to date been satisfactorily answered. The
usual response is that it is a mystery. One of these is the problem of
how we inherit original sin.
The Problem of Original Sin
Following St. Augustine and the Reformers,
evangelical theologians have long held that human beings since Adam
inherit a sin nature. David said, we “are born in sin” and “in sin did
our mother conceive us” (Psa. 51:5). Paul added, we are “by nature
children of wrath” (Eph. 2:3). This is because somehow we “all sinned”
in Adam (Rom. 5:12). Hence, as Augustine put it, “We are born with the
propensity to sin and the necessity to die.” Just how this occurred has
long been considered a “mystery” by biblical theologians. There is no
evidence that depravity is transmitted in the genes. Nor, in the light
of the biblical data, is the Pelagian view acceptable which claims that
we have no inherited propensity to sin but everyone simply sins of their
own free will. But this does not accord with the biblical data, nor does
it explain the universal tendency to sin.
However, in view of the developing science of
epigenetics, it is possible that while sin is not inherited through the
genes, nonetheless, it may be passed on through the epigenes. Just what
are epigenes? They are “marks” left on the genes from dramatic events in
the environment. We now know that epigene changes can last many
generations (51). But “Can epigenetic changes be permanent? Possible,
but...it doesn’t change DNA.” Epigenetic effects transmitted from
parents to their offspring can last many generations. If so, then why
could not the traumatic event of the Fall of Adam have placed on his
posterity “marks” that have lasted all these generations? In short, even
though the effects of the Fall are not in the genes, they could be in
the epigenes. Thus, we could all be born with the effects of Adam’s
Fall, even though they do not come from nor change our basic genetic
human nature.
The Problem of the Christ’s Sinlessness and the
Virgin Birth
Conservative theologians have also been long
troubled by how the Virgin Conception of Jesus is related to his
sinlessness. In short, if Mary was his actual mother, then why wouldn’t
the inherited depravity from Adam be passed on to Jesus anyway? Why
isn’t a sinful mother, which Mary was (Lk. 1:46), as much of a problem
as a sinful father in channeling original sin? The Roman Catholic view
of positing an immaculate conception of Mary does not solve the problem.
First, there is no biblical evidence that Mary was sinless. Indeed, she
considered herself to be in need of a Savior (Lk. 1:46). Second, by the
same logic there would need to be a long regress of immaculate
conceptions back to Eve to explain why sin is not passed along.
Another solution offered is that Jesus’ human
nature was miraculously created in Mary’s womb and is not genetically
connected to her. But this runs into other serious problems. First, the
Bible declares that Jesus is, to use modern terms, genetically connected
to Mary. He as “born of a woman” (Gal. 4:4) and came from “the loins of
David” (Acts 2:30 cf. 1 Kgs. 8:19). Second, he could not be the “last
Adam” (1 Cor. 15:45), unless he was genetically connected to Adam. Nor
could he redeem Adam’s race unless he had “flesh and blood” of Adam and
was the actual “offspring of Abraham” (Heb. 2:14-15).
This is where epigenetics may solve this
previous “mystery.” According to scientists, “While some exceptions are
known, the general mechanism for transmitting information about
ancestral environment is down the male line” (53). If this is so, then
perhaps a person born of a virgin mother would not inherit the
epigenetic information resulting from Adam’s Fall. Whether this is so or
not, we are not in a position to say. And, of course, there may be other
factors. But certainly epigenetics has opened the door to a possible
solution of this long-standing and vexing problem for evangelical
theology.
The Problem of Generational Curses
The Bible speaks of the results of parent’s sins
being passed on to their children. Moses wrote from God, “I the LORD
your God am a jealous God, visiting the iniquity of the fathers on the
children to the third and the fourth generations of those who hate
me...” (Ex. 20:5). We have long known that this refers only to the
consequences of parental sins, not the guilt. For Ezekiel wrote, “The
soul who sins shall die. The son shall not suffer for the inequity of
the father...” (18:20). So, the children can suffer from the
consequences of their parents sins but not from the guilt of their sin.
Each person bears the guilt for his/her own sin (Rom. 14:12).
However, we have not known precisely how these
generational curses work. We do know that children of alcoholics often
have a tendency in that direction. We also know that other evil
tendencies of parents show up in children, but we do not always know how
they get there. We do know, for example, that no alcoholic gene or
homosexual gene has been identified. But until recently we had to
attempt to explain the generational influence by nurture, not by nature.
However, with the emergence of the epigenes we now have some possible
new insight as to how this may work.
Perhaps, there is an inherited tendency to one
form of behavior or another that are not rooted in the genes. But maybe
they are in the epigenes. Perhaps the serious sins of the fathers have
left an epigenetic “mark” on the children that can last for generations.
If so, then there is still good news. First, epigenetic tendencies are
not irreversible. Second, scientists are already treating and correcting
these epigenetic marks. And maybe another traumatic experience (like
divine regeneration) can also reverse their effects.
No Good News for Macro-Evolution
Epigenetics has opened the door for a solution
to some of the more sticky long-standing theological problems. However,
so far it has not provided any good news for macro-evolution. According
to the Time article, “...it’s important to remember that epigenetics
isn’t evolution” (51). Why? Because “it doesn’t change DNA” (51). As
Stephen C. Meyer’s has demonstrated in his excellent book (Signature in
the Cell, 2009), it takes an infusion of genetic information to make or
change the genetic code. In short, the argument for intelligent design
is not hampered by the discovery of epigenetic activity. For the only
power known to be able to produce complex genetic information, such as
is needed for first life and new kinds of life, is intelligence or a
Mind. As famous former atheist, Anthony Flew, put it: “It is simply
inconceivable that any material matrix or field can generate agents who
think and act.... A force field does not plan or think. So...the world
of living, conscious, thinking beings has to originate in a living
Source, a Mind” (There is a God, 183).
Epigenetics is Good News for the Future
Furthermore, we are told that over time, the
effects of the epigenetic impact fade and even vanish (51). In short,
they are not irreversible. This is very good news for depraved human
beings. This means that perhaps another traumatic event could reverse
the course of depravity and we would lose our propensity to sin. This
certainly fits well with the biblical teaching that one day the effects
of Adam’s sin will be erased when, by another dramatic event, we will
see Christ face to face. Paul said, “now we see in a mirror dimly, but
then face to face” (1 Cor. 13:12). John tells us this will take place at
the dramatic event of Christ’s second coming when “we shall be like him
because we shall see him as he is” (1 Jn. 3:2). This means that without
changing our human nature we could be delivered from out sinful nature
which by epigenetic transmission we inherited from Adam.
Whether this is all true or not, we do not know.
We do believe, however, that a new possibility for explaining some
long-standing difficulties in evangelical theology is now possible. As
the science of epigenetics develops, it remains to see whether or not
these suggested solutions are plausible. One can only say that, at least
at this stage, it seems possible.