I was going to post a three part series on International Development and Guns: Economics, Violence, and Governance – but I seem to have lost it in my computer somewhere. So let’s talk about Original Sin.

We all prioritize some texts over others in Scripture. Everyone does this, all traditions. I’ve never known any Christian who gave as much weight to the chapters of mildew laws in Leviticus as they do to John chapter 3 or Romans chapters 5-8. When we sideline or ignore substantial passages in order to protect a particular rendition of a doctrine, (what in economics is called an ‘externality’), we end up charge-able with cherry picking our way through the Bible.

Something Christians have always done for 20 centuries is re-work doctrines when it becomes evident that the cherry-picking simply can’t be sustained. Whatever stimulates it in the discoveries or politics of the day, things get to the point where the old iteration of that doctrine can’t stand the weight of the externalities it can’t explain, and Christians go to work again on that doctrine. It seems pretty evident to me that our Augustinian version of “Original Sin” is in need of some serious re-think if a doctrine describing human depravity is going to make much sense to postmodern people. Saying that  everyone should be sent to hell for being born with a condition they had no control over, won’t stand up to moral scrutinizing today. And my problem with Augustine’s version is not that it’s old. I’m all for Paleo-Orthodoxy. Considering how many other doctrines have come under serious re-work, I’m surprised this version of OS (“Original Sin”) survived the Reformation seemingly unscathed.

So my 22 year old son started a facebook discussion due to something he posted from a theology class he’s in at college. I slid into it and it evolved into a detailed discussion concerning what is on the chopping block when it comes to OS. Here’s the quote that started it all off:

“Recent research in molecular biology, primatology, sociobiology, and phylogenetics indicates that the species Homo sapiens cannot be traced back to a single pair of individuals, and that the earliest human beings did not come on the scene in anything like paradisal physical or moral conditions. It is therefore difficult to read Genesis 1–3 as a factual account of human origins. In current Christian thinking about Adam and Eve, several scenarios are on offer. The most compelling one regards Adam and Eve as strictly literary figures—characters in a divinely inspired story about the imagined past that intends to teach theological, not historical, truths about God, creation, and humanity.”- Daniel Harlow “After Adam: Reading Genesis in an age of Evolutionary science.”

I’ll pick up from there next time.