Are We Inherently Good or Bad?

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Are We Inherently Good or Bad?

From an early age, many of us are told—directly or indirectly—that something is wrong with us. That we’re sinful, broken, and unworthy from the moment we’re born. That God is disappointed in us and watching closely, ready to punish us unless we’re rescued.

This belief, often grounded in the doctrine of original sin, suggests that we inherited guilt from Adam and Eve. It teaches that just by being born, we are already separated from God, already deserving of punishment—even eternal damnation. Over time, this view became deeply embedded in Christian theology, shaping how we see God, how we see ourselves, and how we treat others.

The consequences? Enormous. Spiritually, emotionally, and psychologically. Shame becomes the starting point. Fear becomes the motivator. We begin to see God not as a loving parent but as a cosmic judge. And we begin to see ourselves not as beloved children who inherently belong, but as walking disappointments.

But is that really the story the Bible tells?

The Birth of a Damaging Narrative

The concept of original sin was championed by St. Augustine in the 4th century. He taught that because Adam and Eve sinned in the Garden, every human being is born spiritually defective. Later theologians like Martin Luther and Jonathan Edwards took it even further, describing humanity as a “pile of manure” and portraying God as angry and humans as dangling over the fires of hell by a thread.

This set the stage for substitutionary atonement: the belief that Jesus had to die to satisfy God’s wrath. In this framework, the gospel became a legal transaction. We’re guilty. God is holy. Jesus takes our punishment. We escape hell. End of story.

But here’s the thing: that’s not the only story Christianity has ever told.

The Forgotten Truth: We Were Made Good

Before there was sin, there was blessing.

Genesis 1 says God created humans in His image (v. 27) and called them very good (v. 31). The Bible starts not with human failure, but with divine delight. Our original identity is not “sinner” but “image-bearer.” The story of original sin doesn’t even show up until Genesis 3—and even then, the word “original sin” is never used in Scripture. It was a later interpretation.

Eastern Orthodox Christianity never fully embraced Augustine’s view. Instead, they describe humanity as wounded, not wicked. Their emphasis is on healing, not appeasement. Transformation, not transaction.

And Jesus? He never acted like people were spiritual garbage.

Jesus’ View of Humanity

Throughout the Gospels, Jesus consistently treated people with dignity before demanding anything from them. He welcomed children. He healed the sick. He touched lepers. He praised outsiders. He called the bleeding woman “daughter” and invited the hated tax collector Zacchaeus to dinner. (Mark 5:34, Luke 19:9)

Jesus didn’t shame people into change—he loved them into it. He saw their inherent worth. He knew they were more than their worst mistake. His message was clear: You belong. You are loved. Now go and live in that freedom.

And when Jesus did speak harshly, it wasn’t to sinners—it was to religious insiders who used shame and fear to control others. He said they had shut the doors of heaven in people’s faces (Matthew 23:13). His fiercest critiques were always aimed at systems of exclusion—not at the excluded.

But Why Do We Still Do Harm?

If we are made in God’s image and called “very good,” why do we still lie, hurt others, or act selfishly?

Carl Jung’s concept of the shadow is helpful here. The shadow is the part of us we hide—our fears, pain, and flaws. When we ignore these parts of ourselves, they don’t disappear. They control us in secret. Jung said, “Until you make the unconscious conscious, it will direct your life and you will call it fate.”

Christianity has long had a parallel idea: confession, repentance, and grace. Jesus said to remove the log from your own eye—not to humiliate you, but so you can see clearly (Matthew 7:5). Shadow work is not about self-condemnation. It’s about self-awareness and healing. As Connie Zweig puts it, “The shadow is not a problem to be solved, but a mystery to be lived.”

We don’t sin because we’re bad. We sin because we’re disconnected—from ourselves, from others, from God. Healing comes when we face our wounds, not deny them.

The Mirror of Christ

Richard Rohr describes Jesus as a mirror—showing us the truth about God and about ourselves. He writes, “Jesus didn’t come to change God’s mind about us. It didn’t need changing. Jesus came to change our minds about God—and about ourselves.”

We are not trying to become children of God. We already are (1 John 3:2). The goal of the spiritual journey is not earning love—it’s remembering it. Rohr calls this original blessing or original innocence—a gift we can never lose, only forget.

This mirrors what Scripture says: God’s law is written on our hearts (Jeremiah 31:33), and nothing—nothing—can separate us from His love (Romans 8:38–39).

The Deepest Question

At the heart of this debate isn’t theology. It’s something more basic. It’s about belonging.

We all long to know that we belong—to God, to others, to ourselves. But when we’re told that we’re born separate from God, it shatters that sense of connection before it can even form. It’s no wonder people struggle to feel worthy of love or find joy in faith when the foundation is shame.

So maybe we’ve been asking the wrong question all along.

Instead of “Are we good or bad?” maybe we should ask:

Are we deeply loved and divinely made, yet often disconnected and in need of healing?

That’s a story that leads to transformation, not fear. Hope, not shame.

You were made in love, for love. And nothing—not your doubts, your wounds, or your past—can erase that.

It’s not too late to remember who you are