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CREDITS TO UNIVERSITY OF SANTO TOMAS (Philippines) -THEOLOGY
1. Genesis 3; 4; 6:5-7:24; 11 In the Christian Context , we can gleam the following points: THE FALL AND OTHER SIN-STORIES
2. A. The Nature and Meaning of Sin. F irst, there is Godâs command; and Sin is depicted as human disobedience of such command, a transgression against the will of God. By eating the forbidden fruit, man and woman disregarded the law of God.
3. â S in is an abuse of the freedom that God gives to created persons so they are capable of loving Him and loving one anotherâ. (CCC, 381)
4. T hough tempted, we are still intelligent and free. Sin is a choice not to follow the law of God, a choice to reject God in preference for evilâŠ
5. ⊠At the same time, sin is a desire for moral autonomy: âto be the ultimate judge of what moral good and evil would beâ. (Flanagan, p.14)
6. I n other words, we set ourselves as âthe sole and absolute criterionâ of moral behavior⊠(Mesters, p. 14) ⊠instead of submitting to Godâs authority.
7. W e choose to violate the spiritual-moral order that God set for the universe and for us. Being creatures of God, we are dependent and subjected to the laws of creation and to the moral norms that govern the use of freedom.
8. S in is occasioned by our ambition/pride to overstep our status as creature. It is the primordial sin of pride. We refuse to be mere humanâŠ
9. â S educed by the devil, he wanted to be like God.â It is an act of preference for self over and against God. (CCC, 398)
10. 1. Divine Alienation (Man/Woman from God) M an and woman were expelled from paradise. (Gen. 3:24) B. Consequences of Sin
11. O ur act of disobedience has caused the loss of the original state of friendship with God. (Rom. 3:23) This intimacy with God has become a thing of the past.
12. A s a result, âdeathâ (a symbol of the loss of the gift of eternal life) makes its entrance into human history. (CCC, 400)
13. â D ust you are and unto dust you shall return.â (Gen. 3:19) We have become mortal. As St. Paul said: âthrough one man⊠sin entered the world, and through sin deathâ. (Rom. 5:12)
14. 2. Human Self-Alienation (Man/Woman from self). W e begin to experience disharmony within. â⊠The control of the soulâs spiritual faculties over the body is shattered.â (CCC, 400)
15. O ur defiant act brings in its train a sense of guilt, a profound sense of shame, the futile effort to hide from the presence of GodâŠ
16. â T he man and his wife hid themselves from God, among the trees of the gardenâ. (Gen. 3:8) Anxiety, loss of inner peace and suffering enter the scenario of human existence.
17. 3. Social Alienation (Man/Woman from each other). Sin destroys the harmony between man and woman. â The union of man and woman becomes subject to tensions; their relations, therefore, marked by lust and domination.â (CCC, 400)
18. T he disharmony with the human family is best shown in the Story of Can and Abel (Gen. 4) . Cain represents people who mistreat or kill their fellow human beingsâŠ
19. ⊠The account teaches that after the sin against God, there follows the sin against the fellow. When the rights of God are not respected, the rights of human beings are not safe;âŠ
20. ⊠when love of God is gone, the love of neighbor is no longer safe. And so brother kills brother. (Flanagan, p.16)
21. I n many families today all over the world, disharmony is manifested in many cases of domestic violence such as child abuse, battered wives and sometimes battered husbands and parricide. Thus, shattered marriages and broken families are widespread.
22. The Story of the Great Deluge (Gen. 6:5-7:24) demonstrates that evil has becomes widespread and has afflicted an entire society, an entire nation and even the entire world.
23. T here is an alarming increase in violence and corruption. The great flood symbolizes the natural consequences of evil. There is so much chaos and disorder.
24. â I f youâve ever been in a flood, you know itâs chaotic. The orderliness of life is destroyed; everything weâve worked for is wiped outâŠ
25. T he harmony of life is destroyed; everything weâve worked for becomes senseless. â Worst, human lives are destroyed.â Clearly, human wickedness reaps its own self-destruction. (Rohr & Martos, p.91)
26. 4. National/International Alienation (nation from nation). The Story of the Tower of Babel (Gen. 11) may be read as a typical example for a further mal-development of fallen humankind.
27. T he villain is the sin of pride which is an unbridled drive for power and self-sufficiency. United pride results in divided humankind.
28. T he tower may be seen as a symbol of human pride. This has reference to the âziggurats,â those step-like towers in honor of the ancient gods of Mesopotamia.
29. The account gives a picture of the ugliness of pride and its damaging effects : H uman pride makes us forget our existential dependence on God. Humankindâs achievements / success in science and technology make us vainly aware of our power and cause us to think that we have no need for God⊠a.
30. ⊠We can make it on our own and even surpass Godâs power. This is the glaring scenario in the world today.
31. A ware of our genius, scientific know-how and enormous resources, we think that we can achieve progress w/o the help of God. We rely more on political and military alliances to ensure security and peace.
32. H uman pride germinates the seed of division and confusion. It is not the intention of the author to give an explanation of the origin of the many different languages and dialects of the world. b.
33. H e merely stresses the point that no one can understand⊠the language of pride. Because of pride men and nations become strangers to one another.
34. P ride makes communication and relationships among men very difficult, if not impossible. (Luc Colla, p.21) With this scenario, humanity starts to disintegrate.
35. T his becomes impossible for people to live together and act in common. This is the prevailing situation today, thus, men and nations wage war against each other and the cycle of violence continues w/o let up.
36. More concretely, because of pride: our desire for cooperation leads to competition. Our striving for unity leads to disunity. Our desire for success leads to failure. Whenever some groups think they have it all together, they alienate other people, and the struggle for power within the group itself leads to dissention . (Rohr & Martos, p. 93)
37. Genesis 3; 4; 6:5-7:24; 11 In the Christian Context , we can gleam the following points: 4. Meaning of Original Sin
38. It dates back to the origin of the human race. a. â All men are implicated in Adamâs sin, as St. Paul affirms: âBy one manâs disobedience, many (that is, all men) were made sinners; âsin came into the world through one man and death through sin and so death spread to all men because all men sinnedâ (CCC, 402; cf. Rom. 5:12, 19)
39. As sin, it is a state of fundamentally contrary to Godâs will. b. Original sin has person and social dimensions. c.
40. 1. Personal dimension. O riginal sin is the âcommon human tendency toward sinful desires, a weakness present from the beginningâ (Boadt, p.121)
41. T his is the âheart of darknessâ within us all â the inclination to sin. Because human nature is wounded and weakened, man/woman is inclined to evil.
42. T his is human nature in a fallen state transmitted by propagation to humankind by Adam and Eve. (CCC, 404, Council of Trent: DS 1511-1512)
43. 2. Social dimension. â O riginal sin is described as the state of sinfulness in which we are born as members of the human raceâ . (CFC, 300)
44. A ll of our personal sins âput the world in the sinful condition aptly described by St. John as âthe sin of the worldââ. (Jn. 1:29)
45. â T his expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of menâs sinsâ. (CCC, 408; cf. John Paul II, RP 16)
46. Actual sins relate to Original sin. d. â S in affects us down to our very roots but it does not eliminate our capability for doing good. In so far as our personal sins multiply, we ratify that original sin.
47. W e eat the forbidden fruit and add to the âculpable evilsâ of humanity. Future generations will inherit the evil we have helped to maintain and intensifyâ. (Mesters, p.19)
48. More than Original sin, there is Salvation. e. F or St. Paul, the affirmation of original sin reminds us of what is more essential. â That we are all saved in Jesus ChristâŠâ because we all need to be.
49. â W here sin abounded, grace abounded even more.â â That means that we have been given grace: sinners who have been reprievedâ. (Charpentier, p.41)
50. T he reality of original sin is made clear to us Filipinos, by the two prominent aspects of our faith: infant baptism and our devotion to Mary and her Immaculate Conception. (CFC, 391-395)
51. After the fall, man and woman were not abandoned by God. On the contrary, God calls them and in a mysterious way heralds the coming victory over evil and their restoration from their fall. (CCC, 410; cf. Gen. 3:9, 15)
52. I n the Christian context, this verse is traditionally referred to as the Proto-evangelium, the âFirst Gospel.â It is the first promise of redemption for fallen humankind. It is the first announcement of a battle between the serpent and the womanâs descendant:
53. I will put enmity between you and the woman and between your offspring and hers. He will strike at your heel while you strike at his heel. (CCC, 410)
54. â T he Christian tradition sees in this passage an announcement of the âNew Adamâ who because he âbecame obedient unto death, even death on a cross,â âmakes amends superabundantly for the disobedience of Adamââ (CCC, 411; cf. 1 Cor. 15:21-22, 45; Phil. 2:8; Rom. 5:19-20)
55. T he new Adam is Jesus Christ, the womanâs offspring, who appeared that he might destroy the works of the devil. (1 Jn 3:8) He is the obedient Son of God who died on the cross to save humankind from the bondage of sin.
56. A dam symbolizes man as a disobedient creature responsible for his fallen nature. âBy 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 human beingsâ. (CCC, 416)
57. M any Fathers and Doctors of the Church consider the woman as Mary, âthe new Eveâ whose obedience to the will of God brought forth life as the Mother of Jesus Christ. (CCC, 411)
58. T he serpent is regarded as the devil whose eventful defeat is implied in the contrast between head and heel. (Wis. 2:24; Jn. 8:44; Rev. 12:9 and 20:2)
59. I n conclusion, humankind that âhas fallen into slavery to sin⊠has been set free by Christ, crucified and risen to break the power of the evil oneâŠâ (CCC, 421, cf. GS 2 § 2)
60. â T he victory that Christ won over sin has given us greater blessings than those which sin had taken from us: âwhere sin increased, grace abounded all the moreââ. (CCC, 420, cf. Rom. 5:20)