Finished Elaine Pagels' Adam, Eve, and the Serpent this morning, after taking the dog out for her walk, washing the dishes, and checking on the typhoon's current position in this online weather satellite site. Some thoughtful moments from reading those last chapters around the theological debate between St. Augustine and Julian on the proper interpretation of the Christian Genesis story, its implications to the nature of human sexuality and mortality, and what it says about people's current moral capacities.
Augustine arguing until his demise that Adam and Eve's disobedience in Eden caused a major shift in nature, with such "original sin" bringing about all the imperfection, suffering, pain, and death that are now plaguing the existence of all beings. People, having lost all their power of discernment in the process, fell prey to such uncontrollable passions and strong sexual urges. Church injunctions and divine grace thus now play a critical role in guiding the individual along the path to forgiveness and salvation. Quite an attractive proposition, according to Pagels, for both church leaders who were then slowly contending with the adoption of Christianity as the Roman empire's state religion, and for lay people in general who saw in the whole arrangement a means to control all the suffering that they see or experience around them - their profound feeling of guilt in relation to Adam's and their own transgressions against God's rules, in exchange for a way to somehow make sense of and wade through all such chaos and evilness in the world.
Julian, bishop of Eclanum and championing Pelagian theology, on the other hand denied that the episode in Eden had any effect on the structure of creation or people's capacities to make moral choices. It was simply in the nature of beings to suffer and die, and these had nothing to do with Adam's disobedience or with the individual's exercise of will. The latter, rather than having to do with physical death, was bound to lead either to spiritual and moral decay or to reconciliation with the divine. And people' sexuality, far from being an unnatural faculty, constituted instead a "sixth sense" representing a neutral life-giving force, divinely ordained, and subject to this balancing act between an individual's reason and animal feelings. Such reliance on individual discernment was of course the main difference and crux of the matter with Augustine's theology. Less useful and even dangerous to early church leaders of the fourth or fifth centuries who were then involved in this project of slowly shaping the emerging Christian orthodoxy and influencing state power.
An interesting thought experiment: what if Julian's position and similar Pelagian thought prevailed over the early Christian communities and movement? Would Christianity still have been adopted as state religion of the Roman empire? Would celibacy among church leaders and priests still be the policy today? How would present Christians view human sexuality, and position themselves around related issues like reproductive health, women's rights and leadership in the church, and gender identities and sexual preferences? What would such positions mean in terms of current forces vying for political power in countries with significant presence of Christian groups?
Some key take aways in terms of learning and scholarship: 1) Important to set and make sense of ideas and claims within their proper contexts when dealing with such elements in documentary materials (e.g., what were the attendant situations, meanings or thinking in relation to the author's ideas?); 2) Our own views and previous experiences could shape our readings of these materials - thus the need to be aware of and continuously interrogate such influences; and, 3) Beware of compartmentalized readings - always situate statements within the whole text or discourse.