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Sunday, January 9, 2022

James Bond

From Wikipedia, the free encyclopedia

James Bond
Fleming007impression.jpg
Ian Fleming's image of James Bond; commissioned to aid the Daily Express comic strip artists
Created byIan Fleming
Original workCasino Royale (1953)
Print publications
Novel(s)List of novels
Short storiesSee list of novels
ComicsList of comic books
Comic strip(s)James Bond (1958–1983)
Films and television
Film(s)List of films
Short film(s)Happy and Glorious (2012)
Television series"Casino Royale" (Climax! season 1 - episode 3) (1954)
Animated seriesJames Bond Jr. (1991–1992)
Games
TraditionalVarious
Role-playingJames Bond 007: Role-Playing In Her Majesty's Secret Service
Video game(s)List of video games
Audio
Radio program(s)Radio dramas
Original musicMusic
Miscellaneous
Toy(s)Various
Portrayers

The James Bond series focuses on a fictional British Secret Service agent created in 1953 by writer Ian Fleming, who featured him in twelve novels and two short-story collections. Since Fleming's death in 1964, eight other authors have written authorised Bond novels or novelisations: Kingsley Amis, Christopher Wood, John Gardner, Raymond Benson, Sebastian Faulks, Jeffery Deaver, William Boyd, and Anthony Horowitz. The latest novel is Forever and a Day by Anthony Horowitz, published in May 2018. Additionally Charlie Higson wrote a series on a young James Bond, and Kate Westbrook wrote three novels based on the diaries of a recurring series character, Moneypenny.

The character—also known by the code number 007 (pronounced "double-O-seven")—has also been adapted for television, radio, comic strip, video games and film. The films are one of the longest continually running film series and have grossed over US$7.04 billion in total, making it the fifth-highest-grossing film series to date, which started in 1962 with Dr. No, starring Sean Connery as Bond. As of 2022, there have been twenty-five films in the Eon Productions series. The most recent Bond film, No Time to Die (2021), stars Daniel Craig in his fifth portrayal of Bond; he is the sixth actor to play Bond in the Eon series. There have also been two independent productions of Bond films: Casino Royale (a 1967 spoof starring David Niven) and Never Say Never Again (a 1983 remake of an earlier Eon-produced film, 1965's Thunderball, both starring Connery). In 2015 the series was estimated to be worth $19.9 billion, making James Bond one of the highest-grossing media franchises of all time.

The Bond films are renowned for a number of features, including the musical accompaniment, with the theme songs having received Academy Award nominations on several occasions, and two wins. Other important elements which run through most of the films include Bond's cars, his guns, and the gadgets with which he is supplied by Q Branch. The films are also noted for Bond's relationships with various women, who are popularly referred to as "Bond girls".

Publication history

Creation and inspiration

Ian Fleming created the fictional character of James Bond as the central figure for his works. Bond is an intelligence officer in the Secret Intelligence Service, commonly known as MI6. Bond is known by his code number, 007, and was a Royal Naval Reserve Commander. Fleming based his fictional creation on a number of individuals he came across during his time in the Naval Intelligence Division and 30 Assault Unit during the Second World War, admitting that Bond "was a compound of all the secret agents and commando types I met during the war". Among those types were his brother, Peter, who had been involved in behind-the-lines operations in Norway and Greece during the war. Aside from Fleming's brother, a number of others also provided some aspects of Bond's make up, including Conrad O'Brien-ffrench, Patrick Dalzel-Job and Bill "Biffy" Dunderdale.

The name James Bond came from that of the American ornithologist James Bond, a Caribbean bird expert and author of the definitive field guide Birds of the West Indies. Fleming, a keen birdwatcher himself, had a copy of Bond's guide and he later explained to the ornithologist's wife that "It struck me that this brief, unromantic, Anglo-Saxon and yet very masculine name was just what I needed, and so a second James Bond was born". He further explained that:

When I wrote the first one in 1953, I wanted Bond to be an extremely dull, uninteresting man to whom things happened; I wanted him to be a blunt instrument ... when I was casting around for a name for my protagonist I thought by God, [James Bond] is the dullest name I ever heard.

— Ian Fleming, The New Yorker, 21 April 1962

On another occasion, Fleming said: "I wanted the simplest, dullest, plainest-sounding name I could find, 'James Bond' was much better than something more interesting, like 'Peregrine Carruthers'. Exotic things would happen to and around him, but he would be a neutral figure—an anonymous, blunt instrument wielded by a government department."

Hoagy Carmichael—Fleming's view of James Bond

Fleming decided that Bond should resemble both American singer Hoagy Carmichael and himself and in Casino Royale, Vesper Lynd remarks, "Bond reminds me rather of Hoagy Carmichael, but there is something cold and ruthless." Likewise, in Moonraker, Special Branch officer Gala Brand thinks that Bond is "certainly good-looking ... Rather like Hoagy Carmichael in a way. That black hair falling down over the right eyebrow. Much the same bones. But there was something a bit cruel in the mouth, and the eyes were cold."

Fleming endowed Bond with many of his own traits, including sharing the same golf handicap, the taste for scrambled eggs, and using the same brand of toiletries. Bond's tastes are also often taken from Fleming's own as was his behaviour, with Bond's love of golf and gambling mirroring Fleming's own. Fleming used his experiences of his espionage career and all other aspects of his life as inspiration when writing, including using names of school friends, acquaintances, relatives and lovers throughout his books.

It was not until the penultimate novel, You Only Live Twice, that Fleming gave Bond a sense of family background. The book was the first to be written after the release of Dr. No in cinemas, and Sean Connery's depiction of Bond affected Fleming's interpretation of the character, henceforth giving Bond both a dry sense of humour and Scottish antecedents that were not present in the previous stories. In a fictional obituary, purportedly published in The Times, Bond's parents were given as Andrew Bond, from the village of Glencoe, Scotland, and Monique Delacroix, from the canton of Vaud, Switzerland. Fleming did not provide Bond's date of birth, but John Pearson's fictional biography of Bond, James Bond: The Authorized Biography of 007, gives Bond a birth date on 11 November 1920, while a study by John Griswold puts the date at 11 November 1921.

Novels and related works

Ian Fleming novels

Goldeneye, in Jamaica, where Fleming wrote all the Bond novels

Whilst serving in the Naval Intelligence Division, Fleming had planned to become an author and had told a friend, "I am going to write the spy story to end all spy stories." On 17 February 1952, he began writing his first James Bond novel, Casino Royale, at his Goldeneye estate in Jamaica, where he wrote all his Bond novels during the months of January and February each year. He started the story shortly before his wedding to his pregnant girlfriend, Ann Charteris, in order to distract himself from his forthcoming nuptials.

After completing the manuscript for Casino Royale, Fleming showed it to his friend (and later editor) William Plomer to read. Plomer liked it and submitted it to the publishers, Jonathan Cape, who did not like it as much. Cape finally published it in 1953 on the recommendation of Fleming's older brother Peter, an established travel writer. Between 1953 and 1966, two years after his death, twelve novels and two short-story collections were published, with the last two books—The Man with the Golden Gun and Octopussy and The Living Daylights—published posthumously. All the books were published in the UK through Jonathan Cape.

Post-Fleming novels

After Fleming's death, a continuation novel, Colonel Sun, was written by Kingsley Amis (as Robert Markham) and published in 1968. Amis had already written a literary study of Fleming's Bond novels in his 1965 work The James Bond Dossier. Although novelisations of two of the Eon Productions Bond films appeared in print, James Bond, The Spy Who Loved Me and James Bond and Moonraker, both written by screenwriter Christopher Wood, the series of novels did not continue until the 1980s. In 1981 the thriller writer John Gardner picked up the series with Licence Renewed. Gardner went on to write sixteen Bond books in total; two of the books he wrote—Licence to Kill and GoldenEye—were novelisations of Eon Productions films of the same name. Gardner moved the Bond series into the 1980s, although he retained the ages of the characters as they were when Fleming had left them. In 1996 Gardner retired from writing James Bond books due to ill health.

In 1996 the American author Raymond Benson became the author of the Bond novels. Benson had previously been the author of The James Bond Bedside Companion, first published in 1984. By the time he moved on to other, non-Bond related projects in 2002, Benson had written six Bond novels, three novelisations and three short stories.

After a gap of six years, Sebastian Faulks was commissioned by Ian Fleming Publications to write a new Bond novel, which was released on 28 May 2008, the 100th anniversary of Fleming's birth. The book—titled Devil May Care—was published in the UK by Penguin Books and by Doubleday in the US. American writer Jeffery Deaver was then commissioned by Ian Fleming Publications to produce Carte Blanche, which was published on 26 May 2011. The book turned Bond into a post-9/11 agent, independent of MI5 or MI6. On 26 September 2013, Solo by William Boyd, set in 1969, was published. In October 2014, it was announced that Anthony Horowitz was to write a Bond continuation novel. Set in the 1950s two weeks after the events of Goldfinger, it contains material written, but previously unreleased, by Fleming. Trigger Mortis was released on 8 September 2015. Horowitz's second Bond novel, Forever and a Day, tells the origin story of Bond as a 00 agent prior to the events of Casino Royale. The novel, also based on unpublished material from Fleming, was released on 31 May 2018. Horowitz's third Bond novel, With a Mind to Kill, will be published on 26 May 2022.

Young Bond

The Young Bond series of novels was started by Charlie Higson and, between 2005 and 2009, five novels and one short story were published. The first Young Bond novel, SilverFin was also adapted and released as a graphic novel on 2 October 2008 by Puffin Books. In October 2013 Ian Fleming Publications announced that Stephen Cole would continue the series, with the first edition scheduled to be released in Autumn 2014.

The Moneypenny Diaries

The Moneypenny Diaries are a trilogy of novels chronicling the life of Miss Moneypenny, M's personal secretary. The novels are written by Samantha Weinberg under the pseudonym Kate Westbrook, who is depicted as the book's "editor". The first instalment of the trilogy, subtitled Guardian Angel, was released on 10 October 2005 in the UK. A second volume, subtitled Secret Servant was released on 2 November 2006 in the UK, published by John Murray. A third volume, subtitled Final Fling was released on 1 May 2008.

Adaptations

Television

In 1954 CBS paid Ian Fleming $1,000 ($9,637 in 2020 dollars) to adapt his novel Casino Royale into a one-hour television adventure, "Casino Royale", as part of its Climax! series. The episode aired live on 21 October 1954 and starred Barry Nelson as "Card Sense" James Bond and Peter Lorre as Le Chiffre. The novel was adapted for American audiences to show Bond as an American agent working for "Combined Intelligence", while the character Felix Leiter—American in the novel—became British onscreen and was renamed "Clarence Leiter".

In 1973 a BBC documentary Omnibus: The British Hero featured Christopher Cazenove playing a number of such title characters (e.g. Richard Hannay and Bulldog Drummond). The documentary included James Bond in dramatised scenes from Goldfinger—notably featuring 007 being threatened with the novel's circular saw, rather than the film's laser beam—and Diamonds Are Forever. In 1991 a kids's spin-off TV cartoon series, James Bond Jr., was produced with Corey Burton in the role of Bond's nephew, also called James Bond.

Radio

In 1958, the novel Moonraker was adapted for broadcast on South African radio, with Bob Holness providing the voice of Bond. According to The Independent, "listeners across the Union thrilled to Bob's cultured tones as he defeated evil master criminals in search of world domination".

The BBC have adapted five of the Fleming novels for broadcast: in 1990 You Only Live Twice was adapted into a 90-minute radio play for BBC Radio 4 with Michael Jayston playing James Bond. The production was repeated a number of times between 2008 and 2011. On 24 May 2008 BBC Radio 4 broadcast an adaptation of Dr. No. The actor Toby Stephens, who played Bond villain Gustav Graves in the Eon Productions version of Die Another Day, played Bond, while Dr. No was played by David Suchet. Following its success, a second story was adapted and on 3 April 2010 BBC Radio 4 broadcast Goldfinger with Stephens again playing Bond. Sir Ian McKellen was Goldfinger and Stephens' Die Another Day co-star Rosamund Pike played Pussy Galore. The play was adapted from Fleming's novel by Archie Scottney and was directed by Martin Jarvis. In 2012 the novel From Russia, with Love was dramatised for Radio 4; it featured a full cast again starring Stephens as Bond. In May 2014 Stephens again played Bond, in On Her Majesty's Secret Service, with Alfred Molina as Blofeld, and Joanna Lumley as Irma Bunt.

Comics

John McLusky's rendition of James Bond

In 1957 the Daily Express approached Ian Fleming to adapt his stories into comic strips, offering him £1,500 per novel and a share of takings from syndication. After initial reluctance, Fleming, who felt the strips would lack the quality of his writing, agreed. To aid the Daily Express in illustrating Bond, Fleming commissioned an artist to create a sketch of how he believed James Bond looked. The illustrator, John McLusky, however, felt that Fleming's 007 looked too "outdated" and "pre-war" and changed Bond to give him a more masculine look. The first strip, Casino Royale was published from 7 July 1958 to 13 December 1958 and was written by Anthony Hern and illustrated by John McLusky.

Most of the Bond novels and short stories have since been adapted for illustration, as well as Kingsley Amis's Colonel Sun; the works were written by Henry Gammidge or Jim Lawrence with Yaroslav Horak replacing McClusky as artist in 1966. After the Fleming and Amis material had been adapted, original stories were produced, continuing in the Daily Express and Sunday Express until May 1977.

Several comic book adaptations of the James Bond films have been published through the years: at the time of Dr. No's release in October 1962, a comic book adaptation of the screenplay, written by Norman J. Nodel, was published in Britain as part of the Classics Illustrated anthology series. It was later reprinted in the United States by DC Comics as part of its Showcase anthology series, in January 1963. This was the first American comic book appearance of James Bond and is noteworthy for being a relatively rare example of a British comic being reprinted in a fairly high-profile American comic. It was also one of the earliest comics to be censored on racial grounds (some skin tones and dialogue were changed for the American market).

With the release of the 1981 film For Your Eyes Only, Marvel Comics published a two-issue comic book adaptation of the film. When Octopussy was released in the cinemas in 1983, Marvel published an accompanying comic; Eclipse also produced a one-off comic for Licence to Kill, although Timothy Dalton refused to allow his likeness to be used. New Bond stories were also drawn up and published from 1989 onwards through Marvel, Eclipse Comics, Dark Horse Comics and Dynamite Entertainment.

Films

Eon Productions films

Franchise logo, 1995–present

Eon Productions, the company of Canadian Harry Saltzman and American Albert R. "Cubby" Broccoli, released the first cinema adaptation of an Ian Fleming novel, Dr. No (1962), based on the eponymous 1958 novel and featuring Sean Connery as 007. Connery starred in a further four films before leaving the role after You Only Live Twice (1967), which was taken up by George Lazenby for On Her Majesty's Secret Service (1969). Lazenby left the role after just one appearance and Connery was brought back for his last Eon-produced film Diamonds Are Forever.

Roger Moore was appointed to the role of 007 for Live and Let Die (1973). He played Bond a further six times over twelve years, before being replaced by Timothy Dalton for two films. After a six-year hiatus, during which a legal wrangle threatened Eon's productions of the Bond films, Irish actor Pierce Brosnan was cast as Bond in GoldenEye (1995); he remained in the role for a total of four films through 2002. In 2006, Daniel Craig was given the role for Casino Royale (2006), which rebooted the series. Craig appeared for a total of five films. The series has grossed well over $7 billion to date, making it the fifth-highest-grossing film series.

Title Year Actor Director
Dr. No 1962 Sean Connery Terence Young
From Russia with Love 1963
Goldfinger 1964 Guy Hamilton
Thunderball 1965 Terence Young
You Only Live Twice 1967 Lewis Gilbert
On Her Majesty's Secret Service 1969 George Lazenby Peter R. Hunt
Diamonds Are Forever 1971 Sean Connery Guy Hamilton
Live and Let Die 1973 Roger Moore
The Man with the Golden Gun 1974
The Spy Who Loved Me 1977 Lewis Gilbert
Moonraker 1979
For Your Eyes Only 1981 John Glen
Octopussy 1983
A View to a Kill 1985
The Living Daylights 1987 Timothy Dalton
Licence to Kill 1989
GoldenEye 1995 Pierce Brosnan Martin Campbell
Tomorrow Never Dies 1997 Roger Spottiswoode
The World Is Not Enough 1999 Michael Apted
Die Another Day 2002 Lee Tamahori
Casino Royale 2006 Daniel Craig Martin Campbell
Quantum of Solace 2008 Marc Forster
Skyfall 2012 Sam Mendes
Spectre 2015
No Time to Die 2021 Cary Joji Fukunaga[129]

Non-Eon films

In 1967 Casino Royale was adapted into a parody Bond film starring David Niven as Sir James Bond and Ursula Andress as Vesper Lynd. Niven had been Fleming's preference for the role of Bond. The result of a court case in the High Court in London in 1963 allowed Kevin McClory to produce a remake of Thunderball titled Never Say Never Again in 1983. The film, produced by Jack Schwartzman's Taliafilm production company and starring Sean Connery as Bond, was not part of the Eon series of Bond films. In 1997 the Sony Corporation acquired all or some of McClory's rights in an undisclosed deal, which were then subsequently acquired by MGM, whilst on 4 December 1997, MGM announced that the company had purchased the rights to Never Say Never Again from Taliafilm. As of 2015, Eon holds the full adaptation rights to all of Fleming's Bond novels.

Title Year Actor Director(s)
Casino Royale 1967 David Niven Ken Hughes
John Huston
Joseph McGrath
Robert Parrish
Val Guest
Richard Talmadge
Never Say Never Again 1983 Sean Connery Irvin Kershner

Music

" cocky, swaggering, confident, dark, dangerous, suggestive, sexy, unstoppable."

David Arnold

The "James Bond Theme" was written by Monty Norman and was first orchestrated by the John Barry Orchestra for 1962's Dr. No, although the actual authorship of the music has been a matter of controversy for many years. In 2001, Norman won £30,000 in libel damages from The Sunday Times newspaper, which suggested that Barry was entirely responsible for the composition. The theme, as written by Norman and arranged by Barry, was described by another Bond film composer, David Arnold, as "bebop-swing vibe coupled with that vicious, dark, distorted electric guitar, definitely an instrument of rock 'n' roll ... it represented everything about the character you would want: It was cocky, swaggering, confident, dark, dangerous, suggestive, sexy, unstoppable. And he did it in two minutes." Barry composed the scores for eleven Bond films and had an uncredited contribution to Dr. No with his arrangement of the Bond Theme.

A Bond film staple are the theme songs heard during their title sequences sung by well-known popular singers. Several of the songs produced for the films have been nominated for Academy Awards for Original Song, including Paul McCartney's "Live and Let Die", Carly Simon's "Nobody Does It Better", Sheena Easton's "For Your Eyes Only", Adele's "Skyfall", and Sam Smith's "Writing's on the Wall". Adele won the award at the 85th Academy Awards, and Smith won at the 88th Academy Awards. For the non-Eon produced Casino Royale, Burt Bacharach's score included "The Look of Love" (sung by Dusty Springfield), which was nominated for an Academy Award for Best Original Song.

Video games

In 1983 the first Bond video game, developed and published by Parker Brothers, was released for the Atari 2600, Atari 5200, Atari 800, Commodore 64, and ColecoVision. Since then, there have been numerous video games either based on the films or using original storylines. In 1997 the first-person shooter video game GoldenEye 007 was developed by Rare for the Nintendo 64, based on GoldenEye. The game received highly positive reviews, won the BAFTA Interactive Entertainment Award for UK Developer of the Year in 1998, and sold over eight million copies worldwide, grossing $250 million, making it the third-best-selling Nintendo 64 game. It is frequently cited as one of the greatest video games of all time.

In 1999 Electronic Arts acquired the licence and released Tomorrow Never Dies on 16 December 1999. In October 2000, they released The World Is Not Enough for the Nintendo 64 followed by 007 Racing for the PlayStation on 21 November 2000. In 2003, the company released James Bond 007: Everything or Nothing, which included the likenesses and voices of Pierce Brosnan, Willem Dafoe, Heidi Klum, Judi Dench and John Cleese, amongst others. In November 2005, Electronic Arts released a video game adaptation of 007: From Russia with Love, which involved Sean Connery's image and voice-over for Bond. In 2006 Electronic Arts announced a game based on then-upcoming film Casino Royale: the game was cancelled because it would not be ready by the film's release in November of that year. With MGM losing revenue from lost licensing fees, the franchise was removed from EA to Activision. Activision subsequently released the 007: Quantum of Solace game on 31 October 2008, based on the film of the same name.

A new version of GoldenEye 007 featuring Daniel Craig was released for the Wii and a handheld version for the Nintendo DS in November 2010. A year later a new version was released for Xbox 360 and PlayStation 3 under the title GoldenEye 007: Reloaded. In October 2012 007 Legends was released, which featured one mission from each of the Bond actors of the Eon Productions' series. In November 2020, IO Interactive announced Project 007, an original James Bond video game, working closely with licensors MGM and Eon Productions.

Role-playing game

From 1983 to 1987, a licensed tabletop role-playing game, James Bond 007: Role-Playing In Her Majesty's Secret Service, was published by Victory Games (a branch of Avalon Hill) with it being designed by Gerard Christopher Klug. It was the most popular espionage role-playing game for its time. In addition to providing materials for players to create original scenarios, the game also offered players the opportunity to have adventures modelled after many of the Eon Productions film adaptations, albeit with modifications to provide challenges by preventing players from slavishly imitating Bond's actions in the stories.

Guns, vehicles and gadgets

Guns

For the first five novels, Fleming armed Bond with a Beretta 418 until he received a letter from a thirty-one-year-old Bond enthusiast and gun expert, Geoffrey Boothroyd, criticising Fleming's choice of firearm for Bond, calling it "a lady's gun—and not a very nice lady at that!" Boothroyd suggested that Bond should swap his Beretta for a 7.65mm Walther PPK and this exchange of arms made it to Dr. No. Boothroyd also gave Fleming advice on the Berns-Martin triple draw shoulder holster and a number of the weapons used by SMERSH and other villains. In thanks, Fleming gave the MI6 Armourer in his novels the name Major Boothroyd and, in Dr. No, M introduces him to Bond as "the greatest small-arms expert in the world". Bond also used a variety of rifles, including the Savage Model 99 in "For Your Eyes Only" and a Winchester .308 target rifle in "The Living Daylights". Other handguns used by Bond in the Fleming books included the Colt Detective Special and a long-barrelled Colt .45 Army Special.

The first Bond film, Dr. No, saw M ordering Bond to leave his Beretta behind and take up the Walther PPK, which Bond used in eighteen films. In Tomorrow Never Dies and the two subsequent films, Bond's main weapon was the Walther P99 semi-automatic pistol.

Vehicles

In the early Bond stories Fleming gave Bond a battleship-grey Bentley 4+12 Litre with an Amherst Villiers supercharger. After Bond's car was written off by Hugo Drax in Moonraker, Fleming gave Bond a Mark II Continental Bentley, which he used in the remaining books of the series. During Goldfinger, Bond was issued with an Aston Martin DB Mark III with a homing device, which he used to track Goldfinger across France. Bond returned to his Bentley for the subsequent novels.

The Bond of the films has driven a number of cars, including the Aston Martin V8 Vantage, during the 1980s, the V12 Vanquish and DBS during the 2000s, as well as the Lotus Esprit; the BMW Z3, BMW 750iL and the BMW Z8. He has, however, also needed to drive a number of other vehicles, ranging from a Citroën 2CV to a Routemaster Bus, amongst others.

Bond's most famous car is the silver grey Aston Martin DB5, first seen in Goldfinger; it later featured in Thunderball, GoldenEye, Tomorrow Never Dies, Casino Royale, Skyfall and Spectre. The films have used a number of different Aston Martins for filming and publicity, one of which was sold in January 2006 at an auction in the US for $2.1 million to an unnamed European collector. In 2010, another DB5 used in Goldfinger was sold at auction for $4.6m million (£2.6 million).

Gadgets

Small, one man, open-cockpit helicopter on a lawn about the size of a car next to it, with a man sitting in it.
The Little Nellie autogyro with its creator and pilot, Ken Wallis.

Fleming's novels and early screen adaptations presented minimal equipment such as the booby-trapped attaché case in From Russia, with Love, although this situation changed dramatically with the films. However, the effects of the two Eon-produced Bond films Dr. No and From Russia with Love had an effect on the novel The Man with the Golden Gun, through the increased number of devices used in Fleming's final story.

For the film adaptations of Bond, the pre-mission briefing by Q Branch became one of the motifs that ran through the series. Dr. No provided no spy-related gadgets, but a Geiger counter was used; industrial designer Andy Davey observed that the first ever onscreen spy-gadget was the attaché case shown in From Russia with Love, which he described as "a classic 007 product". The gadgets assumed a higher profile in the 1964 film Goldfinger. The film's success encouraged further espionage equipment from Q Branch to be supplied to Bond, although the increased use of technology led to an accusation that Bond was over-reliant on equipment, particularly in the later films.

"If it hadn't been for Q Branch, you'd have been dead long ago!"

—Q, to Bond, Licence to Kill

Davey noted that "Bond's gizmos follow the zeitgeist more closely than any other ... nuance in the films" as they moved from the potential representations of the future in the early films, through to the brand-name obsessions of the later films. It is also noticeable that, although Bond uses a number of pieces of equipment from Q Branch, including the Little Nellie autogyro, a jet pack and the exploding attaché case, the villains are also well-equipped with custom-made devices, including Scaramanga's golden gun, Rosa Klebb's poison-tipped shoes, Oddjob's steel-rimmed bowler hat and Blofeld's communication devices in his agents' vanity case.

Cultural impact

James Bond Island (Khao Phing Kan, Thailand)

Cinematically, Bond has been a major influence within the spy genre since the release of Dr. No in 1962, with 22 secret agent films released in 1966 alone attempting to capitalise on the Bond franchise's popularity and success. The first parody was the 1964 film Carry On Spying, which shows the villain Dr. Crow being overcome by agents who included James Bind (Charles Hawtry) and Daphne Honeybutt (Barbara Windsor). One of the films that reacted against the portrayal of Bond was the Harry Palmer series, whose first film, The Ipcress File was released in 1965. The eponymous hero of the series was what academic Jeremy Packer called an "anti-Bond", or what Christoph Lindner calls "the thinking man's Bond". The Palmer series were produced by Harry Saltzman, who also used key crew members from the Bond series, including designer Ken Adam, editor Peter R. Hunt and composer John Barry. The four "Matt Helm" films starring Dean Martin (released between 1966 and 1969), the "Flint" series starring James Coburn (comprising two films, one each in 1966 and 1969), while The Man from U.N.C.L.E. also moved onto the cinema screen, with eight films released: all were testaments to Bond's prominence in popular culture. More recently, the Austin Powers series by writer, producer and comedian Mike Myers, and other parodies such as the Johnny English trilogy of films, have also used elements from or parodied the Bond films.

Model of Connery next to an Aston Martin DB5 at the London Film Museum

Following the release of the film Dr. No in 1962, the line "Bond ... James Bond", became a catch phrase that entered the lexicon of Western popular culture: writers Cork and Scivally said of the introduction in Dr. No that the "signature introduction would become the most famous and loved film line ever". In 2001, it was voted as the "best-loved one-liner in cinema" by British cinema goers, and in 2005, it was honoured as the 22nd greatest quotation in cinema history by the American Film Institute as part of their 100 Years Series. The 2005 American Film Institute's '100 Years' series recognised the character of James Bond himself as the third greatest film hero. He was also placed at number 11 on a similar list by Empire and as the fifth greatest movie character of all time by Premiere.

Waxwork of Daniel Craig, the current 007, at Madame Tussauds, London

The 24 James Bond films produced by Eon are the longest continually running film series of all time, and including the two non Eon produced films, the 26 Bond films have grossed over $7.04 billion in total, making it the sixth-highest-grossing franchise to date. It is estimated that since Dr. No, a quarter of the world's population have seen at least one Bond film. The UK Film Distributors' Association have stated that the importance of the Bond series of films to the British film industry cannot be overstated, as they "form the backbone of the industry".

Television also saw the effect of Bond films, with the NBC series The Man from U.N.C.L.E., which was described as the "first network television imitation" of Bond, largely because Fleming provided advice and ideas on the development of the series, even giving the main character the name Napoleon Solo. Other 1960s television series inspired by Bond include I Spy, and Get Smart.

Considered a British cultural icon, James Bond had become such a symbol of the United Kingdom that the character, played by Craig, appeared in the opening ceremony of the 2012 London Olympics as Queen Elizabeth II's escort. From 1968 to 2003, and since 2016, the Cadbury chocolate box Milk Tray has been advertised by the 'Milk Tray Man', a tough James Bond–style figure who undertakes daunting 'raids' to surreptitiously deliver a box of Milk Tray chocolates to a lady.

Throughout the life of the film series, a number of tie-in products have been released. In 2018 a James Bond museum opened atop the Austrian Alps. The futuristic museum is constructed on the summit of Gaislachkogl Mountain in Sölden at 10,000 ft (3,048 m) above sea level.

Criticisms

The James Bond character and related media have triggered a number of criticisms and reactions across the political spectrum, and are still highly debated in popular culture studies. Some observers accuse the Bond novels and films of misogyny and sexism. Geographers have considered the role of exotic locations in the movies in the dynamics of the Cold War, with power struggles among blocs playing out in the peripheral areas. Other critics claim that the Bond films reflect imperial nostalgia. No Time to Die director Cary Fukunaga has described Sean Connery's version of Bond as 'basically a rapist'.

Original sin

From Wikipedia, the free encyclopedia

Original sin is the Christian doctrine that holds that humans, through the fact of birth, inherit a tainted nature in need of regeneration and a proclivity to sinful conduct. The biblical bases for the belief are generally found in Genesis 3 (the story of the expulsion of Adam and Eve from the Garden of Eden), in a line in psalm 51:5 ("I was brought forth in iniquity, and in sin did my mother conceive me"), and in Paul's Epistle to the Romans, 5:12-21 ("Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned...).

The belief began to emerge in the 3rd century, but only became fully formed with the writings of Augustine of Hippo (354–430), who was the first author to use the phrase "original sin" (Latin: peccatum originale). Influenced by Augustine, the councils of Carthage (411-418 c.E.) and Orange (529 c.E.) brought theological speculation about original sin into the official lexicon of the Church.

Protestant reformers such as Martin Luther and John Calvin equated original sin with concupiscence (or "hurtful desire"), affirming that it persisted even after baptism and completely destroyed freedom to do good, proposing that original sin involved a loss of free will except to sin. The Jansenist movement, which the Roman Catholic Church declared heretical in 1653, also maintained that original sin destroyed freedom of will. Instead, the Catholic Church declares that "Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle", and that "weakened and diminished by Adam's fall, free will is yet not destroyed in the race."

History of the doctrine

Scriptural background and early development

Michelangelo's painting of the sin of Adam and Eve from the Sistine Chapel ceiling

The biblical bases for original sin are generally found in the following passages, the first and last of which explain why the sin is described as "original":

  • Genesis 3, the story of the expulsion of Adam and Eve from the Garden of Eden;
  • Psalm 51:5, "I was brought forth in iniquity, and in sin did my mother conceive me"; and
  • Paul's Epistle to the Romans, 5:12-21, "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned...".

Genesis 3, the story of the Garden of Eden, makes no association between sex and the disobedience of Adam and Eve, nor is the serpent associated with Satan, nor are the words "sin," "transgression," "rebellion," or "guilt" mentioned; the words of psalm 51:5 read: "Behold, I was brought forth in iniquity, and in sin my mother conceived me", but while the speaker traces his sinfulness to the moment of his conception, there is little to support the idea that it was meant to be applicable to all humanity; and while Paul in Romans writes that "through one man (i.e., Adam) sin entered into the world," his meaning is not that God punishes later generations for the deeds of Adam, but that Adam's story is representative for all humanity.

Judaism does not see human nature as irrevocably tainted by some sort of original sin, for the Apostle Paul regarded sin and death not as a punishment visited on mankind for Adam's fault but as the natural lot of mankind.

Christianity had no doctrine of original sin prior to the 4th century. The idea developed incrementally in the writings of the early Church fathers in the centuries after the New Testament was composed. The authors of the Didache, the Shepherd of Hermas, and the Epistle of Barnabas, all from the late 1st or early 2nd centuries, assumed that children were born without sin; Clement of Rome and Ignatius of Antioch, from the same period, took universal sin for granted and did not explain its origin from Adam; and while Clement of Alexandria in the late 2nd century did propose that sin was inherited from Adam, did not say how.

Second Temple Judaism

The Fall of Adam and Eve, by Antonio Rizzo, 1476

The first writings to discuss the first sin at the hands of Adam and Eve were early Jewish texts in the Second Temple Period. In these writings, there is no notion that sin is inherent to an individual or that it is transmitted upon conception. Instead, Adam is more largely seen as a heroic figure and the first patriarch. Demeaning discussions of the beginnings of sin draw greater attention to the stories of Cain or the sons of God mentioned in Genesis 6.

Despite the lack of a notion of original sin, by the 1st century, a number of texts did discuss the roles of Adam and Eve as the first to have committed sin. Wisdom of Solomon states that "God created man for incorruption ... but death entered the world by the envy of the devil" (2:23-24). Ecclesiasticus describes that "Sin began with a woman, and we must all die because of her" (25:24). While this translation suggests a doctrine of original sin, it has also been criticized on precisely those grounds. The notion of the hereditary transmission of sin from Adam was rejected by both 4 Ezra and 2 Baruch in favor of individual responsibility for sin. Despite describing death as having come to all men through Adam, these texts also held to the notion that it is still the individual that is ultimately responsible for committing their own sin and that it is the individual's sin, rather than the sin of Adam and Eve, that God condemns in a person. Ian McFarland argues that it is the context of this Judaism through which Paul's discussions on the fall of Adam are to be better understood.

Paul

The writings of Paul were extremely important in terms of the development of the doctrine of original sin. Paul uses much of the same language observed in 4 Ezra and 2 Baruch, such as Adam-death associations. Paul also emphasizes the individual human responsibility for their sin when he described the predominance of death over all "because all have sinned" (Romans 5:12).

For the first century after the writings of Paul were written, Christians wrote little about the story of the fall or Adam and Eve more broadly. It is only when the writings of authors such as Justin Martyr and Tatian were produced in the second half of the second century onwards that increased discussion on the story of Adam's fall begins to be written.

Greek Fathers before Augustine

Justin Martyr, a 2nd-century Christian apologist and philosopher, was the first Christian author to discuss the story of Adam's fall after Paul. In Justin's writings, there is no conception of original sin and the fault of sin lies at the hands of the individual who committed it. In his Dialogue with Trypho, Justin wrote "The Christ has suffered to be crucified for the race of men who, since Adam, were fallen to the power of death and were in the error of the serpent, each man committing evil by his own fault" (chapter 86) and "Men ... were created like God, free from pain and death, provided they obeyed His precepts and were deemed worthy by Him to be called His sons, and yet, like Adam and Eve, brought death upon themselves" (chapter 124). Irenaeus was an early father appealed to by Augustine on the doctrine of original sin, although he did not believe that Adam's sin was as severe as later tradition would hold and he was not wholly clear about its consequences. One recurring theme in Irenaeus is his view that Adam, in his transgression, is essentially a child who merely partook of the tree ahead of his time.

Clement of Alexandria also rejected the doctrine of original sin, claiming that the reference in Job 1:21 to a child being born naked from their mothers womb is a statement on the innocence of the newborn and therefore a statement opposed to the idea of original sin. He also rejected a literal interpretation of Psalm 51:5, which would otherwise suggest that David was born in a sinful state. Origen of Alexandria had a notion similar to, but not the same as original sin. To Origen, Genesis was largely a story of allegory. On the other hand, he also believed in the pre-existence of the soul, and theorized that individuals are inherently predisposed to committing sin on account of the transgressions committed in their pre-worldly existence.

Origen is the first to quote Romans 5:12-21, correctly translating the pertinent clause in Romans 5:12 and thus rejecting a sinful state inherited from Adam. To Origen, Adam's sin sets an example that all humanity partakes in, but is not inherently born into. Responding to and rejecting Origen's theories, Methodius of Olympus rejected the pre-existence of the soul and the allegorical interpretation of Genesis, and in the process, was the first to describe the events of Adam's life as the "Fall".

Greek Fathers would come to emphasize the cosmic dimension of the Fall, namely that since Adam, human beings are born into a fallen world, but held fast to belief that man, though fallen, is free. They thus did not teach that human beings are deprived of free will and involved in total depravity, which is one understanding of original sin among the leaders of the Reformation. During this period the doctrines of human depravity and the inherently sinful nature of human flesh were taught by Gnostics, and orthodox Christian writers took great pains to counter them. Christian apologists insisted that God's future judgment of humanity implied humanity must have the ability to live righteously.

Latin Fathers before Augustine

Tertullian, perhaps the first to believe in hereditary transmission of sin, did so on the basis of the traducian theory. He posited to help explain the origins of the soul, which stated that each individual's soul was derived from the soul of their two parents, and therefore, because everyone is ultimately a descendant of Adam through sexual reproduction, the souls of humanity are partly derived from Adam's own soul - the only one directly created by God, and as a sinful soul, the derived souls of humanity, too, are sinful. Cyprian, on the other hand, believed that individuals were born already guilty of sin, and he was the first to link his notion of original guilt with infant baptism. Cyprian writes that the infant is "born has not sinned at all, except that carnally born according to Adam, he has contracted the contagion of the first death from the first nativity." Another text to assert the connection between original sin and infant baptism was the Manichaen Letter to Menoch, although it is of disputed authenticity.

In addition was Cyril of Jerusalem, who thought humans were born free of sin, but he did also believe that, as adults, humanity was naturally biased towards sinning. Ambrose accepted the idea of hereditary sin, also linking it, like Cyprian, to infant baptism, but as a shift from earlier proponents of a transmitted sin, he argued that Adam's sin was solely his own fault, in his attempt to attain equality with God, rather than the fault of the devil. One contemporary of Ambrose was Ambrosiaster, the first to introduce a translation of Romans 5:12 that substituted the language of all being in death "because all sinned" to "in him all sinned".

Augustine's primary formulation of original sin was based on a mistranslation of Romans 5:12. This mistranslation would act as the basis for Augustine's complete development of the doctrine of original sin, and Augustine would quote Ambrosiaster as the source. Augustine himself was not able to read the biblical languages and relied on the translations produced by others. Some exegetes still justify the doctrine of original sin based on the wider context of Romans 5:12-21.

Augustine

Augustine of Hippo wrote that original sin is transmitted by concupiscence and enfeebles freedom of the will without destroying it.

Augustine of Hippo (354–430) taught that Adam's sin is transmitted by concupiscence, or "hurtful desire", resulting in humanity becoming a massa damnata (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will. When Adam sinned, human nature was thenceforth transformed. Adam and Eve, via sexual reproduction, recreated human nature. Their descendants now live in sin, in the form of concupiscence, a term Augustine used in a metaphysical, not a psychological sense. Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a wound. He admitted that sexual concupiscence (libido) might have been present in the perfect human nature in paradise, and that only later it became disobedient to human will as a result of the first couple's disobedience to God's will in the original sin. In Augustine's view (termed "Realism"), all of humanity was really present in Adam when he sinned, and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam that all humans inherit. Although earlier Christian authors taught the elements of physical death, moral weakness, and a sin propensity within original sin, Augustine was the first to add the concept of inherited guilt (reatus) from Adam whereby an infant was eternally damned at birth. Augustine held the traditional view that free will was weakened but not destroyed by original sin until he converted in 412 AD to the Stoic view that humanity had no free will except to sin as a result of his anti-Pelagian view of infant baptism.

Augustine articulated his explanation in reaction to his understanding of Pelagianism that would insist that humans have of themselves, without the necessary help of God's grace, the ability to lead a morally good life, thus denying both the importance of baptism and the teaching that God is the giver of all that is good. According to this understanding, the influence of Adam on other humans was merely that of bad example. Augustine held that the effects of Adam's sin are transmitted to his descendants not by example but by the very fact of generation from that ancestor. A wounded nature comes to the soul and body of the new person from his/her parents, who experience libido (or concupiscence). Augustine's view was that human procreation was the way the transmission was being effected. He did not blame, however, the sexual passion itself, but the spiritual concupiscence present in human nature, soul and body, even after baptismal regeneration. Christian parents transmit their wounded nature to children, because they give them birth, not the "re-birth". Augustine used Ciceronian Stoic concept of passions, to interpret St. Paul's doctrine of universal sin and redemption. In that view, also sexual desire itself as well as other bodily passions were consequence of the original sin, in which pure affections were wounded by vice and became disobedient to human reason and will. As long as they carry a threat to the dominion of reason over the soul they constitute moral evil, but since they do not presuppose consent, one cannot call them sins. Humanity will be liberated from passions, and pure affections will be restored only when all sin has been washed away and ended, that is in the resurrection of the dead.

Augustine believed that unbaptized infants go to hell as a consequence of original sin. The Latin Church Fathers who followed Augustine adopted his position, which became a point of reference for Latin theologians in the Middle Ages. In the later medieval period, some theologians continued to hold Augustine's view. Others held that unbaptized infants suffered no pain at all: unaware of being deprived of the beatific vision, they enjoyed a state of natural, not supernatural happiness. Starting around 1300, unbaptized infants were often said to inhabit the "limbo of infants". The Catechism of the Catholic Church, 1261 declares: "As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children, which caused him to say, 'Let the children come to me, do not hinder them', allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism." But the theory of Limbo, while it "never entered into the dogmatic definitions of the Magisterium ... remains ... a possible theological hypothesis".

Augustine also identified male semen as the means by which original sin was made heritable, leaving only Jesus Christ, conceived without semen, free of the sin passed down from Adam through the sexual act. This sentiment was echoed as late as 1930 by Pope Pius XI in his Casti Conubii: "The natural generation of life has become the path of death by which original sin is communicated to the children."

Pelagius responds

The theologian Pelagius reacted thoroughly negatively to Augustine's theory of original sin. Pelagius considered it an insult to God that humans could be born inherently sinful or biased towards sin, and Pelagius believed that the soul was created by God at conception, and therefore could not be imbued with sin as it was solely the product of God's creative agency. Adam did not bring about inherent sin, but he introduced death to the world. Furthermore, Pelagius argued, sin was spread through example rather than hereditary transmission. Pelagius advanced a further argument against the idea of the transmission of sin: since adults are baptized and cleansed of their sin, their children are not capable of inheriting a sin that the parents do not have to begin with.

Cassian

"He meets, guides, and strengthens us: for “At the voice of thy cry, as soon as He shall hear, He will answer thee;” and: “Call upon Me,” He says, “in the day of tribulation and I will deliver thee, and thou shalt glorify Me.” And again, if He finds that we are unwilling or have grown cold, He stirs our hearts with salutary exhortations, by which a good will is either renewed or formed in us."

John Cassian the Roman, modern Greek icon.

In the works of John Cassian (c. 360 – 435), Conference XIII recounts how the wise monk Chaeremon, of whom he is writing, responded to puzzlement caused by his own statement that "man even though he strive with all his might for a good result, yet cannot become master of what is good unless he has acquired it simply by the gift of Divine bounty and not by the efforts of his own toil" (chapter 1). In chapter 11, Cassian presents Chaeremon as speaking of the cases of Paul the persecutor and Matthew the publican as difficulties for those who say "the beginning of free will is in our own power", and the cases of Zaccheus and the good thief on the cross as difficulties for those who say "the beginning of our free will is always due to the inspiration of the grace of God", and as concluding: "These two then; viz., the grace of God and free will seem opposed to each other, but really are in harmony, and we gather from the system of goodness that we ought to have both alike, lest if we withdraw one of them from man, we may seem to have broken the rule of the Church's faith: for when God sees us inclined to will what is good, He meets, guides, and strengthens us: for 'At the voice of thy cry, as soon as He shall hear, He will answer thee'; and: 'Call upon Me', He says, 'in the day of tribulation and I will deliver thee, and thou shalt glorify Me'. And again, if He finds that we are unwilling or have grown cold, He stirs our hearts with salutary exhortations, by which a good will is either renewed or formed in us."

Cassian did not accept the idea of total depravity, on which Martin Luther was to insist. He taught that human nature is fallen or depraved, but not totally. Augustine Casiday states that, at the same time, Cassian "baldly asserts that God's grace, not human free will, is responsible for 'everything [that] pertains to salvation' – even faith". Cassian pointed out that people still have moral freedom and one has the option to choose to follow God. Colm Luibhéid says that, according to Cassian, there are cases where the soul makes the first little turn, but in Cassian's view, according to Casiday, any sparks of goodwill that may exist, not directly caused by God, are totally inadequate and only direct divine intervention ensures spiritual progress; and Lauren Pristas says that "for Cassian, salvation is, from beginning to end, the effect of God's grace".

Church reaction

Opposition to Augustine's ideas about original sin, which he had developed in reaction to Pelagianism, arose rapidly. After a long and bitter struggle several councils, especially the Second Council of Orange in 529, confirmed the general principles of Augustine's teaching within Western Christianity. However, while the western Church condemned Pelagius, it did not endorse Augustine entirely and, while Augustine's authority was accepted, he was interpreted in the light of writers such as Cassian. Some of the followers of Augustine identified original sin with concupiscence in the psychological sense, but Saint Anselm of Canterbury challenged this identification in the 11th-century, defining original sin as "privation of the righteousness that every man ought to possess", thus separating it from concupiscence. In the 12th century the identification of original sin with concupiscence was supported by Peter Lombard and others, but was rejected by the leading theologians in the next century, most notably by Thomas Aquinas. Aquinas distinguished the supernatural gifts of Adam before the fall from what was merely natural, and said that it was the former that were lost, privileges that enabled man to keep his inferior powers in submission to reason and directed to his supernatural end. Even after the fall, man thus kept his natural abilities of reason, will and passions. Rigorous Augustine-inspired views persisted among the Franciscans, though the most prominent Franciscan theologians, such as Duns Scotus and William of Ockham, eliminated the element of concupiscence and identified original sin with the loss of sanctifying grace.

Eastern Christian theology has questioned Western Christianity's ideas on original sin from the outset and does not promote the idea of inherited guilt.

The Protestant Reformation

Martin Luther (1483–1546) asserted that humans inherit Adamic guilt and are in a state of sin from the moment of conception. The second article in Lutheranism's Augsburg Confession presents its doctrine of original sin in summary form:

It is also taught among us that since the fall of Adam all men who are born according to the course of nature are conceived and born in sin. That is, all men are full of evil lust and inclinations from their mothers' wombs and are unable by nature to have true fear of God and true faith in God. Moreover, this inborn sickness and hereditary sin is truly sin and condemns to the eternal wrath of God all those who are not born again through Baptism and the Holy Spirit. Rejected in this connection are the Pelagians and others who deny that original sin is sin, for they hold that natural man is made righteous by his own powers, thus disparaging the sufferings and merit of Christ.

Luther, however, also agreed with the Roman Catholic doctrine of the Immaculate Conception (that Mary was conceived free from original sin) by saying:

[Mary] is full of grace, proclaimed to be entirely without sin. God's grace fills her with everything good and makes her devoid of all evil. God is with her, meaning that all she did or left undone is divine and the action of God in her. Moreover, God guarded and protected her from all that might be hurtful to her.

Protestant Reformer John Calvin (1509–1564) developed a systematic theology of Augustinian Protestantism by interpretation of Augustine of Hippo's notion of original sin. Calvin believed that humans inherit Adamic guilt and are in a state of sin from the moment of conception. This inherently sinful nature (the basis for the Calvinistic doctrine of "total depravity") results in a complete alienation from God and the total inability of humans to achieve reconciliation with God based on their own abilities. Not only do individuals inherit a sinful nature due to Adam's fall, but since he was the federal head and representative of the human race, all whom he represented inherit the guilt of his sin by imputation. Redemption by Jesus Christ is the only remedy.

John Calvin defined original sin in his Institutes of the Christian Religion as follows:

Original sin, therefore, seems to be a hereditary depravity and corruption of our nature, diffused into all parts of the soul, which first makes us liable to God's wrath, then also brings forth in us those works that Scripture calls "works of the flesh" (Gal 5:19). And that is properly what Paul often calls sin. The works that come forth from it – such as adulteries, fornications, thefts, hatreds, murders, carousings – he accordingly calls "fruits of sin" (Gal 5:19–21), although they are also commonly called "sins" in Scripture, and even by Paul himself.

Council of Trent

The Council of Trent (1545–1563), while not pronouncing on points disputed among Catholic theologians, condemned the teaching that in baptism the whole of what belongs to the essence of sin is not taken away, but is only cancelled or not imputed, and declared the concupiscence that remains after baptism not truly and properly "sin" in the baptized, but only to be called sin in the sense that it is of sin and inclines to sin.

In 1567, soon after the close of the Council of Trent, Pope Pius V went beyond Trent by sanctioning Aquinas's distinction between nature and supernature in Adam's state before the Fall, condemned the identification of original sin with concupiscence, and approved the view that the unbaptized could have right use of will. The Catholic Encyclopedia refers: "Whilst original sin is effaced by baptism concupiscence still remains in the person baptized; therefore original sin and concupiscence cannot be one and the same thing, as was held by the early Protestants (see Council of Trent, Sess. V, can. v).".

Denominational views

Illuminated parchment, Spain, circa AD 950–955, depicting the Fall of Man, cause of original sin

Roman Catholicism

The Catechism of the Catholic Church says:

By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all humans.

Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called "original sin".

As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called "concupiscence").

St. Anselm writes: "The sin of Adam was one thing but the sin of children at their birth is quite another, the former was the cause, the latter is the effect." In a child original sin is distinct from the fault of Adam, it is one of its effects. The effects of Adam's sin according to the Catholic Encyclopedia are:

  1. Death and Suffering: "One man has transmitted to the whole human race not only the death of the body, which is the punishment of sin, but even sin itself, which is the death of the soul."
  2. Concupiscence or Inclination to sin. Baptism erases original sin but the inclination to sin remains.
  3. The absence of sanctifying grace in the new-born child is also an effect of the first sin, for Adam, having received holiness and justice from God, lost it not only for himself but also for us. Baptism confers original sanctifying grace, lost through the Adam's sin, thus eliminating original sin and any personal sin.

The Catholic Church teaches that every human person born on this earth is made in the image of God. Within man "is both the powerful surge toward the good because we are made in the image of God, and the darker impulses toward evil because of the effects of Original Sin". Furthermore, it explicitly denies that we inherit guilt from anyone, maintaining that instead we inherit our fallen nature. In this it differs from the Calvinist position that each person actually inherits Adam's guilt, and teaches instead that "original sin does not have the character of a personal fault in any of Adam's descendants ... but the consequences for nature, weakened and inclined to evil, persist in man".

The Catholic Church has always held baptism to be for the remission of sins including the original sin, and, as mentioned in Catechism of the Catholic Church, 403, infants too have traditionally been baptized, though not guilty of any actual personal sin. The sin that through baptism is remitted for them could only be original sin. Baptism confers original sanctifying grace that erases original sin and any actual personal sin. The first comprehensive theological explanation of this practice of baptizing infants, guilty of no actual personal sin, was given by Saint Augustine of Hippo, not all of whose ideas on original sin have been adopted by the Catholic Church. Indeed, the Church has condemned the interpretation of some of his ideas by certain leaders of the Protestant Reformation.

The Catechism of the Catholic Church explains that in "yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state. ... Original sin is called "sin" only in an analogical sense: it is a sin 'contracted' and not 'committed' – a state and not an act" (Catechism of the Catholic Church, 404). This "state of deprivation of the original holiness and justice ... transmitted to the descendants of Adam along with human nature" (Compendium of the Catechism of the Catholic Church, 76) involves no personal responsibility or personal guilt on their part (cf. Catechism of the Catholic Church, 405). Personal responsibility and guilt were Adam's, who because of his sin, was unable to pass on to his descendants a human nature with the holiness with which it would otherwise have been endowed, in this way implicating them in his sin. The doctrine of original sin thus does not impute the sin of the father to his children, but merely states that they inherit from him a "human nature deprived of original holiness and justice", which is "transmitted by propagation to all mankind".

In the theology of the Catholic Church, original sin is the absence of original holiness and justice into which humans are born, distinct from the actual sins that a person commits. The absence of sanctifying grace or holiness in the new-born child is an effect of the first sin, for Adam, having received holiness and justice from God, lost it not only for himself but also for us. This teaching explicitly states that "original sin does not have the character of a personal fault in any of Adam's descendants". In other words, human beings do not bear any "original guilt" from Adam's particular sin, which is his alone. The prevailing view, also held in Eastern Orthodoxy, is that human beings bear no guilt for the sin of Adam. The Catholic Church teaches: "By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free."

The Catholic doctrine of the Immaculate Conception of Mary is that Mary was conceived free from original sin: "the most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin". The doctrine sees her as an exception to the general rule that human beings are not immune from the reality of original sin.

For the Catholic doctrine, Jesus Christ also was born without the original sin, by virtue of the fact that he is God and was incarnated by the Holy Ghost in the womb of the Virgin Mary.

As the Blessed Virgin Mary was conceived without original sin, this statement opens to the fourth Marian dogma of the Assumption of Mary to Heaven in body and soul, according to the unchangeable dogmatic definition publicly proclaimed by Pope Pius XII. The Assumption to Heaven, with no corruption of the body, was made possible by Mary's being born without the original sin, while, according to Aquinas, other persons need to wait for the final resurrection of the flesh in order to get the sanctification of the whole human being.

Post-conciliar developments

Soon after the Second Vatican Council, biblical theologian Herbert Haag raised the question: Is original sin in Scripture?. According to his exegesis, Genesis 2:25 would indicate that Adam and Eve were created from the beginning naked of the divine grace, an originary grace that, then, they would never have had and even less would have lost due to the subsequent events narrated. On the other hand, while supporting a continuity in the Bible about the absence of preternatural gifts (Latin: dona praeternaturalia) with regard to the ophitic event, Haag never makes any reference to the discontinuity of the loss of access to the tree of life. Genesis 2:17 states that, if one ate the fruit of the tree of the knowledge of good and evil, one would surely die, and the adverb indicates that, by avoiding this type of choice, one would have the possibility but not the certainty of accessing to the other tree. Therefore in 1970 Latin American biblical scholar Carlos Mesters wondered if Eden [is] golden age or goad to action, protology or eschatology, nostalgia for an idealized past or hope for something that has yet to happen as it is claimed by Revelation 2:7 and 22:2.

Some warn against taking Genesis 3 too literally. They take into account that "God had the church in mind before the foundation of the world" (as in Ephesians 1:4) as also in 2 Timothy 1:9: "...his own purpose and grace, which was given us in Christ Jesus before the world began." And in his 1986 book 'In the Beginning...', Pope Benedict XVI referred to the term "original sin" as "misleading and unprecise". Benedict does not require a literal interpretation of Genesis, or of the origin of evil, but writes: "How was this possible, how did it happen? This remains obscure. ...Evil remains mysterious. It has been presented in great images, as does chapter 3 of Genesis, with the vision of two trees, of the serpent, of sinful man."

Lutheranism

The Lutheran Churches teach that original sin "is a root and fountain-head of all actual sins."

Eastern Christianity

The Eastern Orthodox and Byzantine Rite Eastern Catholic Churches' version of original sin is the view that sin originates with the Devil, "for the devil sins from the beginning (1 John iii. 8)". The Eastern Church never subscribed to Augustine of Hippo's notions of original sin and hereditary guilt. The Church does not interpret "original sin" as having anything to do with transmitted guilt but with transmitted mortality. Because Adam sinned, all humanity shares not in his guilt but in the same punishment.

The Eastern Churches accept the teachings of John Cassian, as do Catholic Churches eastern and western, in rejecting the doctrine of total depravity, by teaching that human nature is "fallen", that is, depraved, but not totally. Augustine Casiday states that Cassian "baldly asserts that God's grace, not human free will, is responsible for 'everything [that] pertains to salvation' – even faith". Cassian points out that people still have moral freedom and one has the option to choose to follow God. Colm Luibhéid says that according to Cassian, there are cases where the soul makes the first little turn, while Augustine Casiday says that, in Cassian's view, any sparks of goodwill that may exist, not directly caused by God, are totally inadequate and only direct divine intervention ensures spiritual progress. Lauren Pristas says that "for Cassian, salvation is, from beginning to end, the effect of God's grace".

Eastern Christianity accepts the doctrine of ancestral sin: "Original sin is hereditary. It did not remain only Adam and Eve's. As life passes from them to all of their descendants, so does original sin." "As from an infected source there naturally flows an infected stream, so from a father infected with sin, and consequently mortal, there naturally proceeds a posterity infected like him with sin, and like him mortal."

The Orthodox Church in America makes clear the distinction between "fallen nature" and "fallen man" and this is affirmed in the early teaching of the Church whose role it is to act as the catalyst that leads to true or inner redemption. Every human person born on this earth bears the image of God undistorted within themselves. In the Eastern Christian understanding, they explicitly deny that humanity inherited guilt from anyone. Rather, they maintain that we inherit our fallen nature. While humanity does bear the consequences of the original, or first, sin, humanity does not bear the personal guilt associated with this sin. Adam and Eve are guilty of their willful action; we bear the consequences, chief of which is death."

The view of Eastern Christianity varies on whether Mary is free of all actual sin or concupiscence. Some Patristic sources imply that she was cleansed from sin at the Annunciation, while the liturgical references are unanimous that she is all-holy from the time of her conception.

Anglicanism

The original formularies of the Church of England also continue in the Reformation understanding of original sin. In the Thirty-Nine Articles, Article IX "Of Original or Birth-sin" states:

Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk); but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, Φρονεμα σαρκος, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.

However, more recent doctrinal statements (e.g. the 1938 report Doctrine in the Church of England) permit a greater variety of understandings of this doctrine. The 1938 report summarizes:

Man is by nature capable of communion with God, and only through such communion can he become what he was created to be. "Original sin" stands for the fact that from a time apparently prior to any responsible act of choice man is lacking in this communion, and if left to his own resources and to the influence of his natural environment cannot attain to his destiny as a child of God.

Methodism

The Methodist Church upholds Article VII in the Articles of Religion in the Book of Discipline of the United Methodist Church:

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

Methodist theology teaches that a believer is made free from original sin when he/she is entirely sanctified:

We believe that entire sanctification is that act of God, subsequent to regeneration, by which believers are made free from original sin, or depravity, and brought into a state of entire devotement to God, and the holy obedience of love made perfect. It is wrought by the baptism with or infilling of the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service. Entire sanctification is provided by the blood of Jesus, is wrought instantaneously by grace through faith, preceded by entire consecration; and to this work and state of grace the Holy Spirit bears witness.

Seventh-day Adventism

Seventh-day Adventists believe that humans are inherently sinful due to the fall of Adam, but they do not totally accept the Augustinian/Calvinistic understanding of original sin, taught in terms of original guilt, but hold more to what could be termed the "total depravity" tradition. Seventh-day Adventists have historically preached a doctrine of inherited weakness, but not a doctrine of inherited guilt. According to Augustine and Calvin, humanity inherits not only Adam's depraved nature but also the actual guilt of his transgression, and Adventists look more toward the Wesleyan model.

In part, the Adventist position on original sin reads:

The nature of the penalty for original sin, i.e., Adam's sin, is to be seen as literal, physical, temporal, or actual death – the opposite of life, i.e., the cessation of being. By no stretch of the scriptural facts can death be spiritualised as depravity. God did not punish Adam by making him a sinner. That was Adam’s own doing. All die the first death because of Adam’s sin regardless of their moral character – children included.

Early Adventist pioneers (such as George Storrs and Uriah Smith) tended to de-emphasise the morally corrupt nature inherited from Adam, while stressing the importance of actual, personal sins committed by the individual. They thought of the "sinful nature" in terms of physical mortality rather than moral depravity. Traditionally, Adventists look at sin in terms of willful transgressions, and believe that Christ triumphed over sin.

Though believing in the concept of inherited sin from Adam, there is no dogmatic Adventist position on original sin.

Jehovah's Witnesses

According to the theology of Jehovah's Witnesses, all humans are born sinners, because of inheriting sin, corruption, and death from Adam. They teach that Adam was originally created perfect and sinless, but with free will; that the Devil, who was originally a perfect angel, but later developed feelings of pride and self-importance, seduced Eve and then, through her, persuaded Adam to disobey God, and to obey the Devil instead, rebelling against God's sovereignty, thereby making themselves sinners, and because of that, transmitting a sinful nature to all of their future offspring. Instead of destroying the Devil right away, as well as destroying the disobedient couple, God decided to test the loyalty of the rest of humankind, and to prove that they cannot be independent of God successfully, but are lost without God's laws and standards, and can never bring peace to the earth, and that Satan was a deceiver, murderer, and liar.

Jehovah's Witnesses believe that all humans possess "inherited sin" from the "one man" Adam and they teach that verses such as Romans 5:12–22, Psalm 51:5, Job 14:4, and 1st Corinthians 15:22 show that we are born corrupt and die because of inherited sin and imperfection, that inherited sin is the reason and cause for sickness and suffering, made worse by the Devil's wicked influence. They believe Jesus is the "second Adam", being the sinless Son of God and the Messiah, and that he came to undo Adamic sin; and that salvation and everlasting life can only be obtained through faith and obedience to the second Adam. They believe that "sin" is "missing the mark" of God's standard of perfection, and that everyone is born a sinner, due to being the offspring of sinner Adam.

The Church of Jesus Christ of Latter-day Saints

The Church of Jesus Christ of Latter-day Saints (LDS Church) rejects the doctrine of original sin. The church's second Articles of Faith reads, "We believe that men will be punished for their own sins, and not for Adam's transgression." The church's founder Joseph Smith taught that humans had an essentially godlike nature, and were not only holy in a premortal state, but had the potential to progress eternally to become like God. Latter-day Saints take this creed-like statement as a rejection of the doctrine of original sin and any notion of inherited sinfulness. Thus, while modern members of the LDS Church will agree that the fall of Adam brought consequences to the world, including the possibility of sin, they generally reject the idea that any culpability is automatically transmitted to Adam and Eve's offspring. Children under the age of eight are regarded as free of all sin and therefore do not require baptism. Children who die prior to age eight are believed to be saved in the highest degree of heaven.

The LDS Church's Book of Moses states that the Lord told Adam that "thy children are conceived in sin". Apostle Bruce R. McConkie stated that this means that the children were "born into a world of sin".

Swedenborgianism

In Swedenborgianism, exegesis of the first 11 chapters of Genesis from The First Church has a view that Adam is not an individual person. Rather, he is a symbolic representation of the "Most Ancient Church", having a more direct contact with heaven than all other successive churches. Swedenborg's view of original sin is referred to as hereditary evil, which passes from generation to generation. It cannot be completely abolished by an individual man, but can be tempered when someone reforms their own life, and are thus held accountable only for their own sins.

Quakerism

Most Quakers (also known as the Religious Society of Friends), including the founder of Quakerism, George Fox, believe in the doctrine of Inward light, a doctrine that states that there is "that of God in everyone". This has led to a common belief among many liberal and universalist Quakers affiliated with the Friends General Conference and Britain Yearly Meeting, based on the ideas of Quaker Rufus Jones among others, that rather than being burdened by original sin, human beings are inherently good, and the doctrine of universal reconciliation, that is, that all people will eventually be saved and reconciled with God.

However, this rejection of the doctrine of original sin or the necessity of salvation is not something that most conservative or evangelical Quakers affiliated with Friends United Meeting or Evangelical Friends Church International tend to agree with. Although the more conservative and evangelical Quakers also believe in the doctrine of inward light, they interpret it in a manner consistent with the doctrine of original sin, namely, that people may or may not listen to the voice of God within them and be saved, and people who do not listen will not be saved.

Narcissism

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