CWV 301 GCU Consequences of the Fall and Contemporary Response

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Consequences of the Fall and Contemporary Response Name: Course: Date: Instructor: Be sure you answer Part One, Part Two, Part Three, and the Reference section of this assignment before submitting. Part One: Human Nature in Genesis 1-3 Use and cite at least two of the following topic Resources: textbook Chapter 4, Topic 3 Overview, "The Mystery of Original Sin" article, and Bible passages. Cite all of the resources used with in-text citations. Include all the sources you cite on a reference section at the end of this document. Based on at least two of the listed topic Resources, type your answer to the following questions in the box beneath each question. 1. What is revealed about human nature (from Genesis 1-2)? Cite and reference the textbook. Your answer in 100-150 words: 2. What are the consequences of the fall for human nature (from Genesis 3)? Your answer in 100-150 words: 3. What is revealed about human purpose? What does it mean for humans to flourish, in other words, to achieve spiritual, emotional, and mental well-being? Cite and reference "The Mystery of Original Sin" article. Your answer in 100-150 words: © 2021. Grand Canyon University. All Rights Reserved. 4. How would pantheism or atheism (choose one) view human nature, human purpose, and human flourishing? Your answer in 100-150 words: 5. The question, "How can an all-powerful, all knowing, and all good God allow suffering?" is called the problem of evil and suffering. Briefly summarize the Christian worldview's response to the problem of evil and suffering. Cite and reference the topic overview and/or the textbook. Your answer in 100-150 words: Part Two: Consequence of the Fall Today Select a Christian organization from the "Christian Organizations That Address a Consequence of the Fall" list provided in the topic Resources. Based upon your selection, research the issue that organization addresses. Use and cite at least two academic resources from the GCU Library. Cite all of the resources used with in-text citations. Include all the sources you cite on a reference section at the end of this document. 1. Based on your research, address the following: highlight how the consequences of the fall are evident in the issue(s) that the organization addresses; include statistics, causes, and impact on people (victim, perpetrator, others as appropriate). Your answer in 75-100 words: 2. Describe how this issue creates dehumanization and diminishes human dignity. Include statistics, causes, and impact on people (victim, perpetrator, others as appropriate). Your answer in 75-100 words: Part Three: Analysis of a Christian Organization's Solution Use and cite the organization's website, in addition to the topic Resources. Cite all of the resources used with in-text citations. Include all the sources you cite on a reference section at the end of this document. Write how the Christian worldview ministry that you selected is combatting the consequence of the fall. 1. What organizational statement reveals that this organization is operating from a Christian worldview? Your answer in 250-300 words: 2. Explain how the organization uses a God-centered worldview (as defined in the "The Mystery of Original Sin" article) to address dehumanization and restore human dignity. Your answer in 250-300 words: References: ‫ןי‬pp‫־‬ GlobalGospelProject The Mystery of Original Sin We don't know why ,God permitted the Fall but we know all too well the .evil and sin that still plague us By Marguerite Shuster e g e n d h a s i t t h a t G. K. Chesterton, asked by a newspaper repo rter w h at w as w ro n g w ith th e world, skipped over all the expected answers. H e said n o thing about co rru p t politicians o r ancient rivalries betw een w arrin g nations, or th e greed o fth e ric h a n d th e covetousness o f the poor. H e left aside street crim e and u njust laws and inadequate education. Environm ental degradation and population grow th overwhelming the earth’s carrying capacity w ere n o t on his radar. N either w ere th e structural evils th at burgeoned as w ickedness becam e engrained in society and its institutions in ever m ore complex ways. W hat’s w rong w ith the world? As the story goes, Chesterton responded w ith ju st tw o words: “I am.” His an sw er is unlikely to be p o pular w ith a g eneration schooled to cultivate self-esteem , to p u rsu e its passions and chase self-fulfillm ent first and foremost. After all, w e say, th ere are reasons for ou r failures and foibles. It’s not o ur fault th at w e did n ’t w in th e genetic lottery, o r th at ou r p arents fell sh o rt in th eir parenting, o r th at o u r third-grade teacher m ade us so asham ed o f o u r arithm etic erro rs th at w e gave u p pursuing a career in science. Besides, w e w e re n ’t any w o rse th an ou r friends, and T H E M Y S T E R Y OF O R I G I N A L going along with the gang made life a lot more comfortable. We have lots of excuses for why things go wrong, and—as with any lie worth its salt—most of them contain some truth. Still, by adulthood, most of us have an uneasy sense of self. Whatever we try to tell ourselves, something in us knows that we don’t measure up to our own standards, let alone anyone else’s. Even if we think we’ve done rather well, all things considered, there remains a looming conclusion to our lives we cannot escape. Death will bring an end to all achievements and all excuses. And who among us can face the reality of final judgment with the conviction that we are altogether blameless? Maybe there is something to Chesterton’s answer after all. In fact, theologian Reinhold Niebuhr was fond of saying that original sin—the idea that every one of us is born a sinner and will manifest that sinfulness in his or her life—is the only Christian doctrine that can be empirically verified. Everyone, whether a criminal or a saint, sins. Insofar as that dismal verdict is true, it’s hardly surprising that there is a great deal wrong with the world. SIN most honest part of us sees that we could have done differently in any particular case, but didn’t. The Genesis narrative does not tell us why the Fall continues to affect us all. Nor do we learn why the serpent—that tempter identified by the Christian tradition as Satan—turned away from God but was nonetheless allowed into the Garden of Eden. But it does give us profound insight into the nature of sin. Consider, for instance, the seemingly inconsequential object of temptation. A piece of fruit? As the source of the ruin of the world? In Paradise Lost, John Milton has Satan describe the event as worthy of the fallen angels’laughter. The corruption of humankind, so easily achieved! But is it not ever thus? The pregnant teenager may have only tried it once with her boyfriend, but her life will be forever altered. The AiDS-infected drug addict may have fallen just once for the sales pitch, “Try it; you’ll like it!” But having tried it, it doesn’t matter whether or not he liked it—the act generates its own consequences. A wonderful old sculpture shows Eve cupping her ear to listen to the serpent while her hand reaches out behind her, beyond her own sight, to grasp the fateful fruit. Sometimes we are determinedly ignorant of what we are doing; we refuse even to recognize that we are doing wrong. It is the small wrong step that is so easy, the small deviation from the path that we cannot imagine will lead us ever farther from our goal. Another reason we succumb to temptation is that we doubt God’s commands. We wonder, first, whether more is off limits than really is, which biases us against both the core of the command and the God who decreed it. Some Christians, rejecting empty legalisms that are no part of God’s purpose for his good law, end up neglectinghis actual commands. Eve herself is seduced into adding a prohibition against even touching the tree of the knowledge of good and evil, which casts doubt upon the reasonableness of the original command not to eat of its fruit (Gen. 3:3). How often Christianity’s despisers depict it as an uptight, sour-faced religion of “thou shall nots,” keeping its followers from the innocent pleasures of a delightful world. God is presented as a cosmic spoilsport or, worse, a malevolent being dangling enjoyments in front of his creatures while simultaneously affixing them with the f o r b i d d e n label. In this way, “sinful” becomes code for something especially enticing, like the “sinful chocolate cake” on the dessert menu. Or, consider how Las Vegas flaunts its reputation as “Sin City.” Having doubted the boundaries of God’s commands, we go on to doubt whether the threatened consequences of disobedience will really come to pass. On the surface, this doubt is understandable, as there seems to have been some truth in the serpent’s contention that the primal couple would not die. Certainly they did not die right away, even if death had indeed entered in like a silent cancer. Unbelief hadn’t yet metastasized to soul-suffocating proportions. But a consequence delayed is not a consequence denied. We can abuse our bodies for a long time before we actually die of what our doctor says will prematurely kill us. We can abuse our spirits for a longtime, maybe even a lifetime, without seriously confronting the consequences of sin. But we will die in the end all the same, and meanwhile, unbelief leads us farther and farther away from God. How could sin invade the world that God madegood? To this great question, theBible gives no theoretical answer. It only narrates how it came about W H Y DO WE S I N ? But how could such a thing be? How could sin invade and pervade the world that God made good? To this great question, like the other great question of how it could be that Christ’s death saves us, the Bible gives no theoretical answer. Rather, it only narrates how it came about. The account comes in Genesis 2 and 3, the second Creation narrative. In the first Creation narrative, Genesis 1, God celebrates what he has made and gives humankind a position of honor and responsibility. The second narrative (probably written earlier than the first) provides an important counterpoint, given the broken world we experience. In Romans 5 and 1Corinthians 15, Paul takes up this second narrative to point the direction to the doctrine of the Fall. What happened in Eden, Paul implies, didn’t stay in Eden. What went wrong in the beginning marks everything that follows. Adam’s sin not only brings the judgment of death upon all who come after him, but also makes them sinners. (True, Eve gets blamed in 1Timothy 2 [see also 2 Cor. 11:3], but only Adam is named in Romans 5. Sin is an equal opportunity employer. In fact, the impulse to say, “I am not to blame, that other one is” flows from our primal disobedience.) Paul doesn’t explain the cause of this universality of sin and death. He doesn’t blame inheritance or bad example. Indeed, he doesn’t say how it comes about at all. He only points to it, and comments later, in Romans 11:32 (h c s b ), that “God has imprisoned all in disobedience” (with the crucial caveat that he ultimately plans to extend mercy to all). Somehow, God’s own decision extends the consequences of Adam’s sin to us all. Note, of course, that all people actually do disobey; it’s not as if we are counted sinners without actually being sinners (Rom. 5:12). Still, something within us is corrupt from the beginning, so that we do not love what is good with our whole hearts but are deeply inclined to evil. And once our excuses are stripped away, the reason we do evil remains as mysterious as the turning away of Adam and Eve. The 40 C H R I S T I A N I T Y TODAY | A p ril 2013 T h e other classic piece I of the temptation narrative I is its appeal to p rid e —its I stirring u p o f d o u b t as to I w heth er th e re o u ght to be any lim its o n h u m an exploration. An old carj to o n gets th e gist o f it: A Ϊ wom an, fascinated by an | Apple com puter in Eden, I hears th e serp en t declarI ing, “Of course he told you I not to touch it. T hen you’d I have all th e knowledge he I does ” As th e biblical serpen t pu t it, “You’ll be like God.” Could God have a good m otive for such a prohibition? Or only a petty, jealous one? Are there lines w e should not cross, even in our scientific I endeavors? Or is any such | th o u g h t en tertained only by oppressors w ith w icked, selfinterested motives? In any case, w e can presu m e from the Genesis story th at no such line will ever be m ade to hold. And if w e w a n t a c u rre n t exam ple o f pride taken to its height, consider those w ho (to th e dism ay of many serious scientists) d u b th e Higgs boson th e “God p article”: K now ledge, w e value to a high degree. W isdom, not so m uch. W e w an t to decide for ourselves, and nothing can stop us. A nother cartoon show s an angel, lightning b olt in hand, asking God if he should destroy th e earth. God stops him, saying its inhabitants are doing a p retty good job o f th at on their own. The w orld o f Genesis 3 is th e w o rld w e live in. Seemingly insignificant choices, unbelief, and pride are key aspects o f th e Genesis account, and of o u r ongoing struggle. They have a so rt o f universal c h aracter to th em . Y et th e q uestion rem ains: W h y did God allow such a state of affairs in th e first place? W hy any serp en t at all? W hy, as theologian Karl B arth asked, place a d o n o t e n t e r sign over an open door? W hy n o t ju st close th e door? B arth answ ered his ow n question by saying th at th e open door w ith th e attached prohibition represents the tru e state o f affairs w ith resp ect to ou r relationship to God. W e are asked freely to orien t ourselves to God’s will, freely to exercise th e obedience th at is our duty as creatures. W e are asked to believe, trust, and obey him even w h e n th ere is no t a reason to do so th a t w e can w ra p o u r m inds around. W hy m ight th at be? an d evil, th e tre e w ith th e forb id d en fruit, sho u ld be p laced rig h t in th e ce n te r o f th e Garden o f Eden. T he reason, he concludes, is that this is w h e re God belongs in o u r lives. God is no t a b o u n d a ry a ro u n d th e edges o f o u r lives, a lim it to o u r abilities th at w e are always striving to surpass. Nor, w e m ight add, is h e th e k e e p er of a b o u n d a ry im posed by legalists w h o th in k w e can b e ch an g ed th ro u g h an §P$ ev er m ore en co m passing I se t o f rules. H e belongs : in th e cen ter. W e re God m erely an o u ter boundary, s w e w o u ld b e left w ith an in n e r b o undlessness, an I e m p tin ess a t th e h e a rt o f th in g s—left, th a t is, w ith o u t any tru e o rg anizing c e n te r for o u r lives. I t is only w h e n o u r relatio n sh ip o f glad o bedience to God governs ev ery th in g th a t w e will b e tru ly free. T h e n w e w ill find no need for a boundary at all. The m ore w e find ourselves n eeding to shore up boundaries, or feeling driven to escape th em , th e su re r w e m ay be th at so m ething is w ro n g at th e center. T he tree at th e ce n te r o f Eden, then, is n o t a m alicious tra p cleverly designed to sn are th e inn o cen t and naive. It tells us o f the God w ho m ade us, w h o invites us to relate to him as who he is (and not on o u r o w n term s). I t tells o f th e God w h o defines good an d evil according to his infinite w isdom , a w isdom m arked always by the grace and m ercy revealed in Je su s Christ. W e no longer have the freed o m fully and freely to obey, to live in a w o rld w ith n o th in g w ro n g w ith it, to be people w ith n o th in g w ro n g w ith us. W e are corrupt, an d creation suffers a cu rse on account o f Adam and Eve’s lapse—and o u r own. But if, in ou r un en d in g failures, w e keep retu rn in g to th e center, w e will find One w h o w ill save us, and th is capsizing w orld, from ourselves. As Rom ans 8 assures us, “T h e creatio n w aits in eager expectation for th e children o f God to be revealed. F o r th e creation w as subjected to frustration, no t by its ow n choice, b u t by th e will o f th e one w h o subjected it, in hope th a t the creation itself will be liberated from its bondage to decay and b ro u g h t into the freedom and glory o f th e ch ildren o f God.” W e aw ait th at day. β What happened in Eden didn’t stay in Eden. What went wrong in the beginning marks everything that follows. GOD DELONGS IN T H E C E N TER M a r g u e rit e Shuster is t he Harold John Ockenga Professor o f Preaching D ietrich Bonhoeffer, in his p rofound book Creation and Fall, adds to th is picture. H e asks w h y th e tre e o f th e know led g e o f good and Theology at Fuller Theological Seminary. She is the author of The Fall and Sin: What We Have Become as Sinners (Eerdmans). 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Please contact the copyright holder(s) to request permission to use an article or specific work for any use not covered by the fair use provisions of the copyright laws or covered by your respective ATLAS subscriber agreement. For information regarding the copyright holder(s), please refer to the copyright information in the journal, if available, or contact ATLA to request contact information for the copyright holder(s). About ATLAS: The ATLA Serials (ATLAS®) collection contains electronic versions of previously published religion and theology journals reproduced with permission. The ATLAS collection is owned and managed by the American Theological Library Association (ATLA) and received initial funding from Lilly Endowment Inc. The design and final form of this electronic document is the property of the American Theological Library Association. Christian Organizations That Address a Consequence of the Fall For the "Consequences of the Fall and Contemporary Response" assignment, you will need to select one of the following Christian organizations that addresses a consequence of the fall: • • • • • • • • • • • • • World Vision (https://www.worldvision.org) Save the Storks (https://savethestorks.com/) Mercy Ships (https://www.mercyships.org/) Samaritan's Purse (https://www.samaritanspurse.org) Salvation Army (https://www.salvationarmyusa.org/usn/) Compassion International (https://www.compassion.com/) Convoy of Hope (https://www.convoyofhope.org/) Streetlight (https://www.streetlightusa.org/) Phoenix Rescue Mission (www.Phoenixrescuemission.org) Hope and a Future Foster Care (www.azhope.com) Christian Family Care (www.CFcare.org) Habitat for Humanity (https://www.habitat.org/) Feed My Starving Children (https://www.fmsc.org/) If any of these cause you distress due to traumatic circumstances, please contact The Office of Student Care in Building 26 if you are a traditional student on the Phoenix campus, or National Suicide Prevention Lifeline 1-800-273-8255 if you are an online student.
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Consequences of the Fall and Contemporary Response
Name:
Course:
Date:
Instructor:
Be sure you answer Part One, Part Two, Part Three, and the Reference section of this assignment
before submitting.

Part One: Human Nature in Genesis 1-3
Use and cite at least two of the following topic Resources: textbook Chapter 4, Topic 3
Overview, "The Mystery of Original Sin" article, and Bible passages. Cite all of the resources
used with in-text citations. Include all the sources you cite on a reference section at the end of
this document.
Based on at least two of the listed topic Resources, type your answer to the following questions
in the box beneath each question.
1. What is revealed about human nature (from Genesis 1-2)? Cite and reference the textbook.
Your answer in 100- words:
Genesis 1-2 discusses how humanity was formed in the image of God and how God
created everything. As per chapter 4 of Wisdom in the Beginning, Humans were intended
to live wisely under God's kingly authority (Diffey 2020). Once God created man, He
intended for humanity to progress through time in His image and act following His will.
As Genesis 2 reads, "it is not right for man to be alone." I will provide him with a qualified
assistant" (Genesis 2:18). God recognized Adam's loneliness and determined that man
should not be alone. Following that, God made a woman, Eve, to ensure that Adam would
never be alone.
2. What are the consequences of the fall for human nature (from Genesis 3)?
Your answer in 100- words:
We know from Genesis 1-3 that God created the world and humans in seven days.
However, when Eve and Adam rejected God, the resultant fall of humanity was the
introduction of anguish and suffering into God's world. Chapter 4 of Wisdom in the
Beginning describes the events of Genesis 3: "While God gave Adam and Eve sovereignty,
they disobey God's one rule in Genesis 3, and as a result, sin and death enter God's good
creation" (Diffey 2020). As a result of the betrayal of God's sole wish, humanity was
cursed. This treachery fundamentally altered God's interaction with Adam and Eve, as well
as with the rest of God's creation
© 2021. Grand Canyon Un...


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