0119 Chapter nine asks the question, “What changes when sin begins?”<\/p>\n\n\n\n
The doctrine of original sin<\/em> entails a loss of relationality<\/em> among humans and between humans and God. <\/p>\n\n\n\n 0120 Genesis 2:4-4 portrays the loss in a narrative that may be interpreted in a variety of ways. In particular, for our modern age, two platforms for interpretation stand out, corresponding to the two actualities that constitute our current Lebenswelt<\/em>.<\/p>\n\n\n\n 0121 Standing for the twist in human evolution2H<\/sub>,<\/em> the hypothesis of the first singularity2H<\/sub>,<\/em> classifies the stories of Adam and Eve1V<\/sub><\/em> as witnesses to the social dynamics of the Ubaid of southern Mesopotamia<\/em>. The Ubaid experiences trends, potentiated by the semiotic qualities of speech-alone talk, toward increasing labor and social complexity. Adam and Eve are fairy-tale figures, depicting a process in which humans, in our current Lebenswelt,<\/em> innocently and stupidly and selfishly misread the signs of God.<\/p>\n\n\n\n 0122 From the vantage point of the doctrine of original sin2V<\/sub><\/em>, one sees Adam and Eve1V<\/sub> as particular historical individuals who originate humanity’s tragic flaw, a compulsion to negligence, forgetfulness and narcissism.<\/p>\n\n\n\n 0123 Augustine’s formulation of original sin2V<\/sub> is part diagnosis and part deduction.<\/p>\n\n\n\n The diagnosis is that we cannot help but enter into concupiscence. Concupiscence is the desire to put self before God<\/em>. Concupiscence is the desire to feel good about oneself<\/em>. Concupiscence is the desire to feel good, period<\/em>. Really good. No matter what the consequences.<\/p>\n\n\n\n The deduction is that the imputation of the rebellion in the Garden of Eden<\/em> passes directly from Adam and Eve to all humanity. Adam and Eve are the first humans according to Genesis 2:4-4, even though Cain, their son, finds a wife from who knows where<\/em>. Augustine can think of no other way<\/em> to account for the spread of the originated sin<\/em> from Adam and Eve to all humanity.<\/p>\n\n\n\n 0124 Sixteen centuries later, the science of genetics debunks Augustine’s deduction.<\/p>\n\n\n\n Is there no other way to account for the spread of sin from Adam to all humanity? <\/p>\n\n\n\n Now there is.<\/p>\n\n\n\n The hypothesis of the first singularity2H<\/sub><\/em> addresses many of the questions that Loren Haarsma dwells on<\/em>.<\/p>\n\n\n\n When does sin begin?<\/p>\n\n\n\n Consider the e-masterwork, An Archaeology of the Fall<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":" 0119 Chapter nine asks the question, “What changes when sin begins?” The doctrine of original sin entails a loss of relationality among humans and between humans and God. 0120 Genesis 2:4-4 portrays the loss in a narrative that may be interpreted in a variety of ways. In particular, for our modern age, two platforms for interpretation stand out, corresponding […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[120],"tags":[],"class_list":["post-5691","post","type-post","status-publish","format-standard","hentry","category-an-archaeology-of-the-fall"],"yoast_head":"\n