Sociobiology and Original Sin

This paper argues that the creation narrative of the Fall in Genesis 2:4b–3:24 is not history and does not contain a doctrine of original sin. The doctrine of original sin as a theory of human nature needs a new foundation. The contemporary science of sociobiology has a theory of human nature that is remarkably similar to major versions of the Christian doctrines of original sin. To incorporate sociobiology's theory of human nature into Christianity is to lay the foundation for a new, ecumenical understanding of original sin.     

Julian of Norwich: Problems of Evil and the Seriousness of Sin

Julian of Norwich emphasizes God’s eternal and unchanging love for humankind. Her visions show how God is not angry with our sins and so has no need to forgive us. God does not shame or blame us but excuses us and plans how to reward and compensate us for sin. In relation to Mother Jesus, we remain dear lovely children who need help, correction, and education. Although these remarks suggest to some that Julian must be “soft” on sin, that she has no adequate appreciation of the worthiness of God or the dignity of human nature, I argue that this is far from the case. On the contrary, she makes Divine worthiness axiomatic and urges readers to live into it. She relocates human dignity not in its intrinsic value but in our centrality to God’s plan. She measures the seriousness of sin in terms of the “real hard work” it takes to rear us up out of it: crucifixion for Christ, the hell of being a sinner and the crucifixion of life-long penance for us. Nevertheless, the brightness of her visions dominates with her assurance that despite the sin-produced sufferings of this present life, all will be well.     

Regress and the Doctrine of Epistemic Original Sin

Existing solutions to the epistemic regress problem, and the theories of justification built upon them, are inadequate, for they fail to diagnose the root source of the problem. The problem is rooted in our attachment to a pernicious dogma of modern epistemology: the idea that a judgement must be supported by some kind of reason or evidence to be justified. The epistemic analogue of the doctrine of original sin, this idea renders every judgement in need of redemption – guilty until shown to be innocent – distorting our understanding of reason at a very deep level, and preventing us from conceptualizing a satisfactory solution to the problem. If we opt for a more context–sensitive mechanism for assigning default epistemic status, however, we get a more plausible picture of justification, an epistemology more in tune with epistemic practice, and an elegant solution to the regress problem.     

The Human Dark Side: Evolutionary Psychology and Original Sin

Human nature has a dark side, something important to religions. Evolutionary psychology has been used to illuminate the human shadow side, although as a discipline it has attracted criticism. This article seeks to examine the evolutionary psychology’s understanding of human nature and to propose an unexpected dialog with an enduring account of human evil known as original sin. Two cases are briefly considered: murder and rape. To further the exchange, numerous theoretical and methodological criticisms and replies of evolutionary psychology are explored jointly with original sin. Evolutionary psychology can partner with original sin since they share some theoretical likenesses and together they offer insights into the nature of what it means to be human.     

God and Evolutionary Evil: Theodicy in the Light of Darwinism

Pain, suffering, death, and extinction have been intrinsic to the process of evolution by natural selection. This leads to a real problem of evolutionary theodicy, little addressed up to now in Christian theologies of creation. The problem has ontological, teleological, and soteriological aspects. The recent literature contains efforts to dismiss, disregard, or reframe the problem. The radical proposal that God has no long–term goals for creation, but merely keeps company with its unfolding, is one way forward. An alternative strategy to tackle the problem of evolutionary theodicy is outlined, with an implication for environmental ethics and suggestions for further work.     

Sin,Evil and Job: Monotheism as a psychological and pastoral problem

The Book of Job, as interpreted by Jung and Capps, reveals that evil exists in creation and has its source in God. Evil is the inevitable result of God choosing to be subject to logical norms in order to avoid a chaotic world. However, according to religious tradition, the good in God outweighs the evil, which is why believers in God go to God for help even when God seems to inflict suffering upon them.This paper arose from the course Personal Sin and Social Evil taught by Donald Capps and Richard K. Fenn at Princeton Theological Seminary in 1992.     

Herman Bavinck on the Image of God and Original Sin

The organic motif is Bavinck's preferred means to communicate creation's triune shape. An archetypal unity‐in‐diversity in the Godhead implies that creation displays an ectypal unity‐in‐diversity. This article argues that Bavinck's organic ontology provides him with a theological rationale for a doctrine of original sin in which the covenant headship of Adam reflects the organic character of humanity in unity and diversity. Thus, the transmission of original guilt on account of Adam's trespass is not a mere special ordinance by an inscrutable divine will, but an expression of humanity's organic shape. The article concludes by drawing some implications of Bavinck's construction for current discussion concerning original sin.     

Original Sin and the Hermeneutics of Charity: A Response to Gilbert Meilaender

Looking for a way to read the classic texts of Christian antiquity without treating them either as if they were written yesterday or as if they were archeological artefacts, the author endorses Meilaender's endeavor to develop the insights of Augustine in the modern context. He nevertheless suggests that a different way of drawing the analogy between sex and eating would better capture Augustine's distinctive way of joining theology and ethics and would enable a more vigorous defense of Augustine against modern critics of his treatment of sexuality.     

Narcissism, Spiritual Pride, and Original Sin

Narcissism has roots in childhood and a broad impact on society. Parental abuse, neglect, or exploitation result in unmet emotional needs that leave low self-esteem and patterns of longing for affirmation. When these needs are not gratified, interpersonal conflict ensues. At the extreme, torture, wars, and other conflagrations can be seen to have roots in narcissism, which is thus construed as the psychological explanation for what religion defines as original sin. The cold, dark pain of narcissistic woundedness comprises an abyss in the soul. Spiritual resources, including mysticism and surrender to divine love, may offer deep healing for those wounds.     

The Problem of Propagation: Original Sin as Inherited Discourse

As Modernist doctrines emphasizing the unity and agency of the educated self are increasingly set up as the straw men of contemporary educational discourses, premodern and Medieval theories of selfhood tend to disappear from the horizon of educational thought altogether. In this essay, in order to subvert this overcoming of our intellectual past, I examine Thomas Aquinas’ reading of the doctrine of original sin. Relying on Graham McAleer’s claim that Aquinas’ metaphysical theory sanctifies the body, I argue that Aquinas’ understanding of original sin relies on a discursive, pedagogical model to account for human finitude.     

Beyond Original Sin: A Paradigm Shift for the Age of Neuroscience

In this article I explore the implications of Jesus?? location of the kingdom of heaven in the lived experience of the individual and of the findings of neuroscientific research for a paradigm shift in Christian theology, one that moves us beyond the Adamic myth and belief in original sin. Support for a theological paradigm shift based on lived experience is provided by Capps (1993) and for this particular paradigm shift by Pagels (1989) and Ricoeur (2004). I point out that the doctrine of original sin supports and fosters the negativity bias of the brain and inhibits the resculpting of the brain. Drawing on Hanson??s (2009) evidence in support of the brain??s neuroplasticity (i.e., its capacity to change itself) and on Brach??s (2003) critique of the ??trance of unworthiness,?? I make the case for meditative and mindful awareness practices in Christianity and other religious traditions as proven methods for the resculpting of the brain in order that individuals may experience greater joy, contentment, and awareness of the goodness of life and of God??s creation. A longitudinal neuroscientific research study of Roman Catholic nuns (Newberg and Waldman 2009) provides evidence in support of the role of contemplative prayer and meditation in generating the joy and serenity that Jesus?? allusion to the hidden treasure envisions.     

《老子想尔注》及其思想

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Entropy,the Fall,and Tillich: A Multidisciplinary Approach to Original Sin

The focus of this paper is to present a bridge between the theological notion of original sin and the scientific concept of entropy. Physics has firmly established that the universe is moving towards increasing entropy, whereby the cosmos is in a state of decay and growing disorder. At the same time, traditional theology has perceived that the world is in a state of chaos, resulting from the sin of Adam and Eve. While these notions have a number of significant similarities, the causal explanation for both theories poses a problem for any correlation between the two. Theology has struggled to explain how human action produced entropic phenomena without enacting anachronistic explanations that discount scientific data. This paper intends to close the gap by positing the principle of entropy as an existential dynamic of the Fall, thus reasserting the universality of original sin and evading the narrowness of anthropocentrism. Paul Tillich's interpretation of the Fall provides important insights that can affirm the corrosion of the world from a scientific and a theological perspective, potentially bringing these two disciplines into a position for a more fruitful dialogue.