11/2/23

Looking at Andrew Ter Ern Loke’s Book (2022) ” The Origin of Humanity and Evolution” (Part 21 of 22)

0174 In chapter six, Loke considers Noah. Noah receives the tarnished title, “Image Bearer of God”, through descent from Adam. The title passes through the doctrine of Traducianism, so the lineage must be genetic. However, the tarnished title also seems to pass beyond Seth’s family line, so to speak, into those animals who are anatomically humans, who laugh at and ridicule Noah for imagining that God would or could punish them. Here, the passage must not be genetic. Maybe it is genealogical. Maybe it is the acquisition of speech-alone talk instead of hand-speech talk.

0175 Does Noah’s flood cover the whole earth?

It depends on how you define the word, “earth”.

0176 Here is a Greimas square that seems appropriate.

0177 The “earth” is the focal word (A). It is what is covered by Noah’s flood.

In contrast to the Genesis use of the word, “earth” (A), is the world of southern Mesopotamia (B). To everyone ridiculing Noah, the world of southern Mesopotamia is all there is. It is their “earth”. So, Noah’s flood destroys this “earth”.

The genealogies (of sorts) immediately following the flood (C) speak against the idea that southern Mesopotamia is the entire earth. The table of nations makes sense when Noah’s children are accepted into the royalty of other peoples based on the celebrity of Noah’s achievement. As far as Genesis is concerned, nations are founded because they receive direct descendants within the Image Bearer of God lineage. It is as if these jurisdictions are not relevant until then.

0178 What does this imply?

Southern Mesopotamia is the center of the world, if not the entire “earth”, until that catastrophic flood, which is noted as a break in the Sumerian king list (D).

This list (D) contrasts with the Genesis table of nations (C) because it represents the records of a public institution. It is entirely possible that the family of Seth lives entirely within public institutions in the Ubaid and Uruk (and later, Sumerian) traditions. So, the Genesis story of Noah’s flood is an insider’s view of a very public shaking of the Uruk political order.

The Sumerian king list (D) suggests that Noah’s flood (A) is indeed, not planetary, since the kingship descends (from heaven) soon afterwards. In this, the list (D) speaks against a literal reading of the Genesis story (A). Also, the list (D) supports the notion (what Loke calls Type C concordism) that Genesis belongs to the literature of the ancient Near East.

This list (D) complements the world of southern Mesopotamia (B), because the king list represents the establishment of order within the Sumerian world. The Sumerian king list is written centuries after the flood. The flood marks a break. The flood denotes the end of a Plutonic year, so to speak.

0179 What else does this imply?

Consider the following Greimas square.

0180 Speech-alone talk and Adam’s lineage starts in the Ubaid (A). Speech-alone talk spreads out from southern Mesopotamia to nearby hand-speech talking cultures.

The subsequent Uruk period (B) contrasts with this beginning. Uruk clearly differentiates from surrounding Neolithic cultures, who now practice speech-alone talk, but are far behind in terms of realizing the creative potential of this new tool of the intellect.

0181 Noah’s flood marks an ecological catastrophe, partially brought about by deforestation in northern Mesopotamia and partially brought about by (what modern insurance policy makers call) divine intervention. During the Uruk archaeological period, speech-alone talk floods into other lands. Egypt, Iran, the Indian subcontinent, China, the Mediterranean, eastern Europe and the lands north of the Caspian Sea, manifest social changes due to exposure to speech-alone talk.

Noah’s flood covers the “earth” of southern Mesopotamia.

The speech-alone talk flood covers the entire Earth.

This “flood” of speech-alone talk (C) speaks against Uruk as composing the entire earth (B) and complements the origination of speech-alone talk with the Ubaid (A).

0182 Consequently, the conditions for the table of nations, following Noah’s flood, are set (D) as the lands surrounding the Uruk, each in its own way, start to undergo trends towards unconstrained social complexity. These trends (D) contradict the exclusive claim of Sumeria as the only place where labor and social specialization increase wealth and power (A). At the same time, these trends (D) complement the achievements that already have occurred in southern Mesopotamia (B).

By the time that the Sumerian Dynastic coalesces, at 2800 U0′, dynastic civilization begins in Egypt and unconstrained social complexity is seeded along the Indus River Valley and the great rivers of China. On the Russian steppes, the proto-Indo-European cultures are already undergoing a transformation into formidable migratory chiefdoms. The Bronze Age is apparent in the Aegean. Even in the Americas, there are indications that speech-alone talk has arrived, on the western coast of what is now Ecuador.

0183 The entire Genesis sequence of stories and genealogies, stretching from Adam to Terah, coincides with the period from the start of the Ubaid (0 U0′) to the end of Ur III (3700 U0′).

If that is the case, then why isn’t the text longer and more elaborate? Why don’t the first eleven chapters of Genesis clearly blend in with the written historical material of the ancient Near East?

One suggestion is found in chapter 13C of An Archaeology of the Fall.

On one hand, when Abram starts his journey, he leaves Sumerian civilization behind. Not all of it, but nearly all of it. The story of the Tower of Babel is no accident. After Ur III, Sumerian is a dead language, known only in writing.

On the other hand, Sarai, remembers the fairy tales that her mother taught her.

11/1/23

Looking at Andrew Ter Ern Loke’s Book (2022) ” The Origin of Humanity and Evolution” (Part 22 of 22)

0184 In chapter seven, Loke concludes.

The concept of Adam and Eve as the “Image Bearers of God” stands at the core of this book.

0185 As much as the author tries to capitalize on the idea that Adam and Eve receive a title, and that this title passes to all humanity through a genetic… oh, a not genetic mechanism, Loke does not arrive at his destination, the answer to the question of the Fall.

How is Original Sin passed from Adam to us?

Why is Jesus the New Adam?

0186 Before Traducianism is challenged by the science of genetics, these questions are easy to answer.

Afterwards, Traducianism itself becomes an example of langue, the mental processing that is arbitrarily related to parole, that is, speech-alone talk.

0187 Yet, there is hope. The first singularity coincides with the fall of Adam and Eve. What is old is made new again.

0188 Future inquiry will extend beyond the book-ends of total depravity and the loss of original justice, into the natures of true versus false and honest versus deceptive.

0189 Who are we?

The behavior of humans in our current Lebenswelt is so different from the behavior of humans in the Lebenswelt that we evolved in, that we might as well label ourselves a different species.

0190 Here is my suggestion.

We should call all humans living in the Lebenswelt that we evolved in, Homo sapiens.

We should call all humans living in our current Lebenswelt, Homo boobiens.

0191 Only Homo boobiens can acquire specialized knowledge so exclusive that it makes them unbelievably stupid. In our world of unconstrained complexity, high intelligence empowers profound Dummheit. Just ask the experts. They will tell you that their recipes for disaster are utterly sensible and moral.

0192 Perhaps, in future academic controversies, the coincidence of the fall of Adam and Eve and the hypothesis of the first singularity will inspire evolutionary scientists to compete with Christian theologians in accounting for the Pascal sacrifice.

The Christian theologian says, “Christ dies for our sins.”

The scientist replies, “No, Christ dies for our stupidity.”

Sin results in death. So does stupidity.

Plus, we are never so stupid as when we play word games in order to lie to ourselves.

0193 The attraction of Loke’s theoretical framework, that Adam and Eve are the first to receive the God-given honorific, “Image Bearer of God”, is that the title is immediately spoiled in the Genesis 2.4-4 narrative, where Adam and Eve demonstrate that, while they are certainly created in the image of God, they cannot live up to the title. None of us can.

0194 There is good reason. Our current Lebenswelt is not the same as the Lebenswelt that we evolved in. So, we cannot even live up to who we evolved to be. We are tempted to believe that our own spoken words picture or point to their referents, when they are really placeholders in systems of differences (at least, according to Ferdinand de Saussure, the founder of modern language studies). We can place a label on anything, then use those labels to manufacture a coherent network of relational elements that seems totally convincing, because every element of the relational structure is occupied by a label.

0195 Inadvertently, the author reveals this in his defense of Traducianism.

In his innocence and earnestness, Loke demonstrates how we may use spoken words to confuse ourselves. Can we label the fruit of the tree of the knowledge of good and evil, “intelligence” and “stupidity”? The moment that we do, some customers will demand the “intelligent” fruits and leave the “stupid” fruits for the less choosy.

Are the picky customers ahead of the game?

Or, are the less choosy correct in concluding that the fruits are all the same?

Fear of the Lord is the beginning of wisdom.

0196 With that said, I conclude my examination of this work, full of intelligence and stupidity, just as one expects from a descendant of Adam and Eve. My thanks go to the author. The arguments offered in this book tell me that we stand on the verge of a new age of understanding, where everything old is made new again.

10/18/22

Looking at Loren Haarsma’s Book (2021) “When Did Sin Begin” (Part 10 of 21)

0070 Chapter six is titled, “Adam and Eve in Scripture”.

Haarsma asks (more or less), “What is the best way to understand the Adam and Eve story in Genesis 2-3?”

0071 Surely, this is a question that humans evolve to ask. Humans want to understand.

We encounter an actuality. We then ask, “What normal context₃ and potential₁ applies to this actuality₂?”

This is the start of understanding. We understand when we construct a category-based nested form.

0072 Here is a picture.

0073 The best way to understand the Adam and Eve story₂ is to locate the most productive normal context₃ and potential₁.

0074 Haarsma begins with the normal context₃ of historical scholarship of the Bible₃.

The corresponding ‘something’ resolves into implications of the words in the text₁.

For example, John Walton concludes that the names, Adam and Eve, are assigned names, not historical names. An assigned name is a name that is assigned by the storyteller. A historical name may be replaced by an assigned one.

Plus, the word, “Adam”, denotes “a man of the earth” as well as a person.

0075 Advocates for historical scholarship argue that Genesis 2:4-11 (unlike other origin stories of the ancient Near East) offers an unparalleled narrative theology. The issue is not whether Adam and Eve exist as historical persons. The issue is the clarity of theological meaning.

0076 The problem?

What about human evolution?

Well, if theologians appreciate the stories of Adam and Eve because of their theological clarity, in contrast to the other mythologies of the ancient Near East, then original sin must be a clear insight that situates the stories of Adam and Eve.

0077 This relationship may be diagrammed as a two-level interscope.

The doctrine of original sin_2b situates the potential of the stories of Adam and Eve_1b in the normal context of a theological transition to our current Lebenswelt_3b.

The situation level clarifies the content level.

The stories of Adam and Eve_2a situate the potential of origin myths, as investigated by historical scholarship_1a, in the normal context of the ancient Near East_3a.

0078 The situation-level is also the nested form that goes into the intersection of our current Lebenswelt. It constitutes the vertical axis.

0079 It makes me wonder, since the underlying content of original sin_2V touches base with the ancient Near East, does the twist in human evolution_2H potentiate the formation of civilization in southern Mesopotamia?

Consider Comments on Dennis Venema and Scot McKnight’s Book (2017) Adam and the Genome, available at smashwords and other e-book venues.

10/13/22

Looking at Loren Haarsma’s Book (2021) “When Did Sin Begin” (Part 13 of 21)

0093 Chapter seven (A’) traces the history of original sin and completes the single actuality₂, knitting human evolution_2H(4D) to interpretation of Scripture_2V (1A) and the doctrine of original sin_2V (7A’).

0094 Here is a picture.

0095 Saint Paul, in his letters to the Corinthians and to the Romans, calls this interscope into being. The elements are fuzzy. The natural transition is not clear. It is implied.

0096 Saint Augustine clarifies the theological transition. In doing so, he posits a natural transition, whereby the rebellion of Adam and Eve passes to all humankind. Original sin passes to all humanity through direct descent from Adam and Eve. Why? Procreation is bound to desire. Desire is now subject (through Adam and Eve) to concupiscence, which transliterates into “being with Cupid, the love child of Mars, the god of war, and Venus, the goddess of love”.

Yes, that sounds a tad rebellious. With friends like Cupid, who need enemies? We can can get in trouble on our own, when we are subject to concupiscence.

Amazingly, Augustine’s position turns out to be unwittingly scientific. It is so scientific as to be debunked, sixteen centuries later, by modern genetics.

0097 So, the stories of Adam and Eve do not describe a de-novo creation of humans. Instead, the potential of these stories_1V underlies Augustine’s doctrine of original sin_2V as it is held, in the single actuality of our current Lebenswelt₂, in contact with a twist in human evolution_2H, that Haarsma is not aware of.

0098 In fact, at this moment, no modern anthropologist is aware of the hypothesis of the first singularity_2H, arising from the potential of a phenomenal change in one Neolithic culture, manifesting as the Ubaid culture of southern Mesopotamia_1H.

Why?

Semiotics is not the same as science.

10/12/22

Looking at Loren Haarsma’s Book (2021) “When Did Sin Begin” (Part 14 of 21)

0099 These comments frame the first seven chapters of Haarsma’s book as an exercise in semitic textual structure. The pattern is A:B:C:D:C’:B’:A’.

Haarsma asks the reader to recognize a possibility.

These comments show what that possibility might be.

That possibility is the intersection of our current Lebenswelt.

0100 The natural transition_3H is plainly laid out in The First Singularity And Its Fairy Tale Trace. Implications are discussed in Comments on Original Death and Original Sin: Roman 5:12-19.

0101 The hypothesis is dramatically rendered in An Archaeology of the Fall.

The novel begins with the daughter of an archaeologist recounting the differentiation of Sumerian Gods from a primordial dyad, the waters above and the waters below. The tale appears in Samuel Noah Kramer’s 1961 book, Sumerian Mythology.

0102 The key is differentiation. Differentiation implies symbolization. Purely symbolic speech-alone talk allows the articulation of distinctions. These distinctions become real as artifacts (such as mythologies) are constructed. Artifacts validate speech-alone words. Artifacts validate the distinctions that speech-alone words symbolize.

I know that sounds circular. But, so does most everything else in our current Lebenswelt.

0103 The waters above and the waters below conjugate, and give birth to the air god. The air god separates the waters above and the waters below, before stealing everything they own. He makes their remains the ceiling and floor of his home.

Is this a picture of the Ubaid, Uruk and Sumerian Dynastic archaeological periods?

Is differentiation intrinsic to increasing labor and social specializations?

0104 Is the deception, depicted in the stories of Adam and Eve, another picture of the same archaeological periods?

10/3/22

Looking at Loren Haarsma’s Book (2021) “When Did Sin Begin” (Part 21 of 21)

0130 In chapter eleven, Haarsma raises other difficult questions.

I would like to elevate my own question for examination.

0131 When does sin begin?

Here is an artistic way to appreciate the answer.

Consider the two interscopes of the Lebenswelt that we evolved in and our current Lebenswelt.

0132 Consider the theological actualities_2V.

For the Lebenswelt that we evolved in, it_2V is humans as images of God.

For our current Lebenswelt, it_2V is the tree of life.

Here is a picture.

Consider the tree of life as a metaphor for the roots and the branches of belonging, intuitively nurtured by prehistoric humans living out their lives as images of God, …

0133 … then, in order to appreciate the depths of callousness and total depravity implied by the doctrine of original sin,consider the wickedness of plucking the fruit of the tree of life in order to attain immortality.

0134 Loren Haarsma tries to calm the dissonance of two apparently independent actualities: human evolution_2H and original sin_2V.

In doing so, he creates a semitic textual structure that allows my comments to suggest that these two actualities belong to a single reality. Two category-based nested forms intersect. The intersection of two nested forms offers a message. Here is a mystery.

It is beautiful to behold.

0135 Haarsma concludes.

God’s answer is still Christ.

Dissonance gives way to mystery.

09/30/22

Looking at William Lane Craig’s Book (2021) “In Quest of the Historical Adam” (Part 1 of 21)

0001 William Lane Craig publishes a work of erudition, titled, In Quest of the Historical Adam: A Biblical and Scientific Exploration (Wm. B. Eerdman’s Publishing, Grand Rapids, MI, ISBN 978-0-8028-79911-0). The bibliography contains over 250 references.

Part One discusses what is at stake.

Part Two covers the Biblical “data” concerning Adam and runs 210 pages.

Part Three covers scientific evidence about the start of humanity (broadly defined) and runs 117 pages.

0002 Overall, the first two-thirds of the book discusses the importance of the historical Adam and explores what types of stories are contained in Genesis 2.4-11. Then, the final one-third addresses the question, “If humanity descends from a single couple, then where would we locate that couple in the scientific story of human evolution?”

0003 Clearly, this professor would have been assisted by glancing at the masterworks in the Razie Mah series, The Human Niche, An Archaeology of the Fall and How To Define the Word “Religion”, available at smashwords and other electronic book venues.

0004 Why?

Every sentence in this book is well composed and carefully reasoned. But, Craig’s quest ends at a location that is anything but. He writes (more or less), “Adam may be plausibly identified as a member of Homo heidelbergensis, living 750,000 years ago.”

The quest ends where the book should have started.

Then, the title could have been, “What if Adam and Eve are really the first humans?”

What if, indeed.

0006 Craig’s argument presumes, all along, that Adam and Eve are the first humans.

In this examination, I do not neglect the opposing question, “What if they are not?”

09/1/22

Looking at William Lane Craig’s Book (2021) “In Quest of the Historical Adam” (Part 21 of 21)

0112 This is the last blog concerning this particular book. I post this blog first, because WordPress places the latest blog closest to the top for each month. Chronologically, the first blog in a series appears last on the month’s list and the last blog eventually appears first. There is a certain logic to this, which I appreciate and adjust my posts accordingly. My goal is to limit my examinations to one-month duration.

0113 I summarize.

0114 First, Part Three of Craig’s book associates to Genesis 1:26, the intention of man. The time frame corresponds to the period after the domestication of fire and before the speciation of anatomically modern humans. Our religious sensibilities evolve during this period, as discussed in the e-masterwork, The Human Niche.

0115 Second, Part Two of Craig’s book attempts to define Genesis 2:4-11 as mytho-history. The attempt turns Craig’s definition into an inquiry concerning the first singularity. The first singularity associates to the start of the Ubaid culture of southern Mesopotamia. The hypothesis of the first singularity explains why our current Lebenswelt is not the same as the Lebenswelt that we evolved in. The consequences of the first singularity are captured by the stories of Adam and Eve. This is a theme in the e-masterwork, An Archaeology of the Fall, by Razie Mah, available at smashwords and other e-book venues.

0116 Third, Part One of Craig’s book sets a path to a category-based nested form, defining₃ the stories of Adam and Eve₂as emerging from (and situating) Jewish covenantal history (meaning₁), the ancient Near East and Genesis 1-11 (presence₁), and the notion that Adam originates humanity’s tragic flaw (message₁). The categorical structure of definition is introduced in the e-masterwork, How to Define the Word “Religion”.

0117 Fourth, Part One presents ten family resemblances characterizing the term, “myth”. These family resemblances associate to all the elements in a three-tier interscope. The interscope is a relational structure, presented in the e-work, A Primer on Sensible and Social Construction.

0118 Fifth, Part Two fills in the interscope of myth with the ten family resemblances, leading to an understanding that Genesis 2:4-11 and the origin stories of the ancient Near East pertain to the same prehistoric events and processes, occurring during the Ubaid, the Uruk and the Sumerian Dynastic archaeological periods.

0119 Sixth, Part Three fails to capitalize on the fact that both the Genesis Primeval History and the origin stories of the ancient Near East portray a recent creation of humanity. This failure follows a lacuna in the modern discipline of Anthropology, which does not envision that our current Lebenswelt is not the Lebenswelt that we evolved in.

Why does modern Anthropology not register the first singularity?

Modern Anthropology self-identifies as science. Modern Anthropology belongs to the waning Age of Ideas.

The hypothesis of the first singularity belongs to the dawning Age of Triadic Relations. Peirce’s philosophy opens a new, semiotic consciousness. That consciousness calls for a postmodern Anthropology radically different from what modern intellectuals call “postmodern”.

0120 My thanks to William Lane Craig, for demonstrating the beauty of good English prose, even while missing the mark in his quest for the historical Adam.

08/30/22

Looking at John Walton’s Book (2015) “The Lost World of Adam and Eve” (Part 1 of 22)

0001 In this series of blogs, I examine John H. Walton’s book, The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, published in 2015 by Intervarsity Press. John Walton is a Professor of the Old Testament and has published other commentaries.

0002 I examine this book from the point of views of (A) natural philosophy and (B) the hypothesis of the first singularity.

0003 From the first point of view (A), what Walton calls, “archetypal”, may also be construed as “noumenal”, as opposed to “phenomenal”. According to Comments on Jacques Maritain’s Book (1935) Natural Philosophy, modern science construes each thing as a noumenon and its phenomena. A noumenon is the thing itself. Phenomena are its observable and measurable facets. Science models phenomena. Science cannot address the noumenon, the thing itself.

0004 So, how we recognize noumena, things themselves?

Noumena are the subject of philosophical inquiry. Aristotle’s hylomorphe is the first step in philosophical inquiry. We perceive the thing itself, directly, as a dyadic relation containing two contiguous real elements. Aristotle calls the two real elements, matter and form.

What about the contiguity?

The contiguity will be placed in brackets.

I will use another one of Aristotle’s terms for the contiguity. The term has been the subject of a lot of wooly thinking. So, the choice is rich, in more ways than one.

0005 According to Charles Peirce, the category of secondness, the realm of actuality, consists in two contiguous real elements.

According to Aristotle, the hylomorphe is (basically) matter [substantiates] form. The verb, “substantiates”, is the same as the noun, “substance”.

Here is a picture.

0006 Human recognition of hylomorphes is immediate and intuitively natural.

Why?

We evolved to recognize noumena, things themselves.

This is how the ancient world thinks. Greek philosophers ask, “Why are there things instead of nothing?” The answer ends up with Aristotle’s proposal. The hylomorphe is the portal to natural philosophy. Natural philosophy considers things in themselves.

0007 Today, science-lovers fixate on phenomena, such as the observable and measurable aspects of a thing, called “original sin”. Then, they they build models for how Adam could be the direct cause of this thing.

In contrast, Walton argues that the civilizations of the ancient Near East look at this issue from the noumenal side. Adam is contiguous with what is wrong with the world. Paul wrestles with this hylomorphe in his famous letters to the Corinthians and the Romans.

0008 From the second point of view (B), Walton’s propositions appear more and more like a noumenon whose phenomena yield a novel scientific hypothesis. This novel hypothesis is formally proposed in the masterwork, An Archaeology of the Fall, available at smashwords and other e-book venues.

In 2015, John Walton and his collaborator, N.T. Wright, are not aware of this novelty. The hypothesis of the first singularity changes everything.

0009 In the conclusion, Walton states that his book demonstrates that Genesis 1 is concerned with God’s ordering of a grand sacred space with the goal of coming into relation with us. Genesis 2.4 starts with God planting humans within a sacred space, within the grand sacred space, only to find that we bite. We bite into the fruit of the tree of the knowledge of good and evil. Isn’t that smart?

0010 We deceive ourselves.

We introduce chaos into God’s order.

Oh, I meant to say, it is Adam’s fault.

0011 Weirdly, this sounds a lot like all the other origin stories of the ancient Near East, especially the ones recovered by archaeologists from royal libraries that burnt to the ground thousands of years ago. Cuneiform clay tablets fire into brick. The bricks retain their integrity even when buried by detritus. Then, they are excavated by modern archaeologists. Then, archaeologists miraculously find a way to read the script.

0012 Walton has the advantage of these archaeological discoveries. Walton has the advantage of new scholarship on Paul and the Jewish civilization during the Second Temple Period. Yet, he writes in the twilight of the Age of Ideas.

0013 This examination brings his propositions into the dawning Age of Triadic Relations.

Walton sets forth 21 propositions.To these, I attend.

08/29/22

Looking at John Walton’s Book (2015) “The Lost World of Adam and Eve” (Part 2 of 22)

0014 What is proposition one?

Genesis is an ancient document.

Ancient documents simultaneously express esoteric and plain-speaking aspects.

They describe things unseen, as well as things seen.

0015 For sixteen centuries, interpreters of the Old and the New Testaments wrestle with both aspects, producing the great doctrines and codifying the contradictions inherent in Christian revelation.

Then, the sixteenth-century Reformers of northern Europe lobby to jettison the esoteric components and press for plain-spoken interpretations, that anyone can perform. They do so while retaining the great doctrines.

One hundred years of plain-speaking interpretations later, seventeenth-century Europeans encounter the arguments of the mechanical philosophers. Mechanical philosophers take plain-speaking to a whole new level. The scientific and industrial revolutions follow in the next two centuries.

0017 In the nineteenth century, archaeological excavations recover hundreds of thousands of cuneiform texts from tells (or “hills”) throughout the Near East. This inspires the inquiries that inform Walton’s book. How do reformers, in their plain-speaking tradition, confront this new evidence about the ancient Near East?

Ancient documents simultaneously express esoteric and plain-speaking aspects.

The esoteric aspects address those-in-the-know. The insiders hear one aspect.

The plain-speaking aspects address those-who-are-not-in-the-know. They are not exactly insiders. They are not outsiders, either. So, they need a plain message to grasp.

An Archaeology of the Fall

A Horror Story by Razie Mah

Category Archives: Genesis 1-11