0139 Proposition fifteen?

Adam and Eve admit disorder into the cosmos, by choosing to make themselves the center of their… um… universe.

Proposition sixteen?

We currently dwell in a world of non-order, order and disorder.

0140 John Walton pursues a plain-speaking question.

What is the cultural, literary and theological context of the text of Genesis, the lost world of Adam and Eve?

0141 The world of Adam and Eve is lost in three ways.

0142 First, the world of Genesis 2.4-11 is buried, literally.

The Ubaid, Uruk and Sumerian Dynastic periods are revealed through archaeological excavations.  Archaeologists systematically excavate tells (hills) in the Middle East.  Often, they purchase ancient objects found during fly-by-night excavations.  Either way, perhaps a million cuneiform tablets (written on clay, fired into brick) have been uncovered.  A few of these tables contain stories that are very similar (yet, at the same time, very different) to the biblical stories.

0143 Second, the world of the stories of Adam and Eve is remembered, by rote, for thousands of years in a living tradition.  Not a word of Scripture can be changed, because that would be a violation of the written text.  Prior to that, not a word of the oral tradition holding the Genesis stories could be changed, because someone would notice.

However, what the words are really describing, passes into a blank screen.  That is the nature of speech-alone words.  We project meanings, presences, and messages into spoken words.  What happens when we forget the original potentials?   The writers of the Second Temple Period wrestle with such loss.

0144 Third, the world of Adam and Eve sinks into the chaos of the world outside of the Garden of Eden.

According to Walton, the Garden is a priestly realm of Edenic order.  The serpent is an agent of chaos.  The created pair, fashioned out of dust and rib, choose to make themselves into the masters of this divinely-appointed order.

0145 Walton calls the tree of the knowledge of good and evil, “the tree of wisdom”.

What does that imply?

Do Adam and Eve pluck the fruit of that tree because they see it as a source of wisdom?

Or is something else going on?

0146 Ironically, that fruit turns out to be a claim to ownership of a previously established order.

Indeed, Eve consults the serpent, who obviously makes its living through speech-alone talk, about the consequences of eating from “the tree of wisdom”.  The serpent does not mention the downside.  The serpent does not say that current accommodations will be lost.

The serpent suggests, “The wisdom from this tree is your opportunity to take control of this joint.”

Is that what Eve wants to hear?

The scenario is even worse.

The serpent suggests, “The fruit of this tree will make you as smart as the founder, the one who set up the rules in the first place, and you will be the one who defines good and evil.”

For Eve, the deal sounds even better.

0147 Unbeknownst to Walton, the hypothesis of the first singularity asks us to look at this scenario as an insight into the way that our current Lebenswelt works, straight from the beginning.

It asks us to see how lessons from these stories apply to our own Lebenswelt.

Social systems carry the wisdom of prior generations.  These social systems are framed in spoken words.  These words lose their meanings, presences and messages as the current generations game the system.  Then, the social systems do not make sense, because they cannot deliver order, because they’ve been gamed, by people who make their living only through speech-alone talk.  Future generations seek consultants, who offer fruits of the tree of the knowledge of good and evil.  People fall in love with empty promises.  Then, the systems fail and order is truly lost.

0148 What is proposition seventeen?

Adam and Eve bring disorder into the world.

Disorder opens the door to sin and death.

0149 Walton admits that no one has figured out why sin is particular to each of us, universal to all of us together, and radical in its expression.

He raises the topic of original sin.

 0150 How can we all be subject to original sin?

Walton argues that sin and death enters the world with Adam and Eve when the founding pair is held accountable.  Accountability is the key.  Adam and Eve break the law.  Then, God holds them accountable.  They are evicted from the premises.

0151 Does this argument contribute to an insider’s noumenal experience, associated to the phenomena of speech-alone talk?

0152 First, there is an order, divinely ordained, for Adam and Eve take for granted.  Within this order, there is one rule.  Do not eat from the tree of the knowledge of good and evil.

Can the same be said for every budding order within the Ubaid, Uruk and Sumerian Dynastic?

The grounding command is bound to a contradiction, “for on the day that you eat of it, you will die.”

Does that mean that “wisdom” kills?

0153 The question does not make much sense, because the wisdom of God is the fruit of experience.  Fear of the Lord is the beginning of wisdom.  What fear do Adam and Eve display?  They seem to feel entitled.  Eve has so little fear, that she is in touch with the serpent.  I suspect that she is ready to take over the place.  Eden is nice.  But, Eve can do better.  If only she had the… um… correct expertise.

0154 Neither Adam nor Eve think that they will be held accountable.

0155 So, Walton (who is following Paul on this) offers a basic insight into our current Lebenswelt.

Watch out for people who think that they will never be held into account.

0156 Now, this makes me suspect that Walton’s focus on order and disorder is not enough.

Accountability is more than order.  Accountability demands honesty.

Why do I say this?

Most people who think that they will never be held into account are not exactly honest.

0157 What is proposition eighteen?

Jesus is the cornerstone of God’s plan.

The issue is not only order and disorder.

The issue is also truth and deception.

Accountability results in order.

Accountability demands truth.

0158 Jesus is crucified by a Roman regime fixated on order and a Jewish regime fixated on its ownership of the “truth”.  Pontius Pilate testifies to the Roman fixation by placing a placard on the cross, saying, “King of the Jews”.  The Jewish religious elite testify to their fixation by complaining that the placard should read, “He says that he is the king of the Jews”.

0159 It is no irony that Walton follows with a discussion of the Tower of Babel.

The Tower of Babel paints a picture of the end of a cycle of settling, gaming, and going insane.  The city is settled.  It is so rich that it is full of games.  Lots of people make their living using speech-alone talk.  They hit upon a vision.  The city drains its finances in the single-minded pursuit of making a name for itself.

They start of build a ziggurat, a tower to the heavens.  This requires experts.  The experts are so specialized that one specialty does not really understand what the other specialties are doing.  On top of that, the planners speak one tongue and the laborers speak another.  Imagine the graft!  The project ends in disaster.  The elites do not think that they will be held accountable.  Eventually, they are, especially when God says, “Enough”.

0160 Surely, this sounds familiar to Americans in 2022.

0161 In the telling, Walton makes a notable connection.  The ziggurat is designed to allow the city deity to descend from the heavens to the earth.  The city god descends down the ziggurat then enters the adjacent temple.  Often, the temple has a garden.

So, the ziggurat is the stairway down to the city god’s little Eden, the center of order of the entire urban region.

0162 Clearly, these are the plans of people, not of God.

The confounding of the languages turns out to be God’s response.

0163 What is proposition nineteen?

Paul does not mention Adam in terms of human origins in his letters to the Romans and the Corinthians.  He is interested in the effect of sin on the cosmos, as well as on humanity.

0164 Certain questions arise when we read Paul in our age of modern science.  We are curious about Adam as a source, a literal founder, and how his founding entangles all of us.

0165 If Adam is a founder, then what does Adam find?

Adam finds that he is held into account for his deeds.

This keys into the hypothesis of the first singularity, as shown below.

Figure 34

0166 If Paul does not know about the first singularity, then what is Paul talking about?

Walton hands the question to N.T. Wright, a scholar studying the words of Paul for a very long time.

0167 Wright writes that Adam has a vocation.  God calls Adam to do something.  The Garden of Eden is sacred space.   Adam is to minister to the garden.  So is Eve.  The Garden is God’s kingdom.

0168 To me, Genesis 2.4-3 is not about creating humans per se.  It is about creating humans anew.  Adam and Eve are literally born again, as far as human evolution goes.

Wright illuminates core questions in the scientific hypothesis of the first singularity (even though he is not aware of the hypothesis at the time of writing).

0169 The Ubaid is the first culture to practice speech-alone talk.  It expects to live like the surrounding cultures, which practice hand-speech talk.  They do not know that speech-alone talk potentiates unconstrained social complexity.  They just muddle along with spontaneous manifestations of greater and greater labor and social specializations.

The problem?

Each specialization takes on a life and a “language” of its own.  Each specialization orders work and society in its own way.  Ubaid folk try to maintain their traditions, but they are constantly faced with spontaneous innovations and changes.

0170 Ubaid folk are challenged, over and over again, with two questions.  How do we establish and maintain order?  What is real and what is not real?  Like the people of the Ubaid, Adam and Eve have no clue as to what they are up against.

0171 Wright asks, “What is Adam’s vocation?”

Wright’s answer plays on the image of God mentioned in the Creation Story.

He writes (more or less, “Adam’s vocation is to be an angled mirror, reflecting God’s wise order into the world and reflecting the praises of all creation back to the Creator.” (See page 175.)

0172 Ironically, this is what Jesus does, in ways that no one anticipated.  Substitute the word, “truth”, for “praises”.

0173 Indeed, this is a vocation for all Christians, as they are drawn into conflicts with those who are convinced that they have solutions to the challenges of order and reality.

The challenges, from the viewpoint of the hypothesis of the first singularity, come from the proposed solutions.  Speech-alone words (the declared reality) are used to create the artifacts (the order) that validate the speech-alone words (the declared reality).

Initially, everyone is on board with the declared reality and the artifacts that validate them.  Then, some start gaming the system by manipulating the order.  Others justify the manipulations by redefining the technical meanings of the declared reality.  They fudge the truth.  Afterwards, artifacts validate a distorted order that depends on experts configuring technical meanings.  Then, an event similar to the end of the Tower of Babel occurs.

0174 One of vocations of Israel is to rescue the human race and get God’s creational project back on track. (See pages 176-177.)

0175 The problem?

Who is going to mirror the heavenly order down to earth?  Who is going to mirror the mundane truth up to heaven?  The prophets try.  The prophets are met with resistance, by an establishment interested in manipulating order and reality.  The establishment is full of mirrors.  Oh, I should not forget the smoke.  Smoke and mirrors.

0176 This is where Jesus comes into the picture.  Man is created in the image of God.  Jesus calls himself, “The Son of Man.”

If Adam is supposed to reflect the divine order to earth and reflect the mundane truth to God, then he fails.  Jesus succeeds where Adam falls.

In this, Paul calls us to redemption in Christ.

0177 Proposition 20?

It is not essential that all people descend from Adam and Eve.

Nor is it esse_tial.

0178 However, there is more to say about this proposition.

Here is a picture of the Fall and Aristotle’s hylomorphe.

0179 This hylomorphe describes a noumenon.

Science investigates phenomena, the observable and measurable facets of a noumenon.  These facets must be material.  Otherwise, how would scientists observe and measure them?

The Positivist’s judgment contains an apparent contradiction in what it regards as what is.  A noumenon cannot be objectified as its phenomena.  What does this mean?  On one hand, given a suite of phenomena, one cannot readily tell what the noumenon is.  On the other hand, given a noumenon, its phenomena are readily identified through observations and measurements.

In other words, an easily recognizable noumenon invites scientific inquiry into its phenomena.

0180 Consequently, proposition 20 indicates that the failure of one particular model should not stop scientific inquiry into the phenomena of the noumenon described in the doctrine of Original Sin.

0181 The phenomena are obvious.  Fallen humans have many… shall I say… counterproductive tendencies, including trends to settlement, gaming the present order for advantage, then manipulating truth in order to justify our advantages, then losing the original settled order on unsuccessful solutions to the contradictions that we introduced in our pursuits of advantage.

0182 Now, direct descent from Adam and Eve is Augustine’s clever model.  It accounts for the data.  But, because this model is scientific, it can be debunked.  Plus, it has been debunked by the laboratory-based discipline of genetics.

If Augustine were still around, he would propose other models, such as the social milieu model proposed in the 7700s (U0′) by Piet Schoonenberg, S.J.

The hypothesis of the first singularity features a model that says, “When humans first appear in the fossil record, they practice hand-speech talk, because speech is added to hand talk during our speciation.  Then, 200,000 years later, when the Persian Gulf fills, the rising waters force two hand-speech talking cultures into the same territory, resulting in a fusion of the two cultures, as well as a new language, the Sumerian.  The Sumerian language is a creole.  This creole is the first example of speech-alone talk.  It lacks the hand-talk component.

“As it turns out, the semiotic differences between speech-alone and hand-speech talk are so significant that speech-alone talk potentiates unconstrained social complexity, while hand-speech talk does not.  This explains why the first civilization arises from the Ubaid of southern Mesopotamia.  Plus, this explains why all of us are entangled with the Ubaid.  All civilizations in our current Lebenswelt practice speech-alone talk.”

0183 Here is an alternate Augustine model for the phenomena of the noumenon of Original Sin.

Original Sin is an easily recognizable noumenon.

This noumenon invites scientific inquiry into its phenomena.

0184 The hypothesis of the first singularity is a more plausible natural science model than Augustine’s model of descent from Adam and Eve.

Plus, the natural science model (based on the realness of semiotics) somehow changes our appreciation of the noumenon, the thing itself.

If the natural science model becomes what the noumenon must be, then a novel suite of social sciences are born, encompassing both psychology and sociology.

0185 Here is a picture.

0186 To appreciate this argument, consider articles in the series, Phenomenology and the Positivist Intellect, available at smashwords and other e-book vendors.