This post is part of a series on Evolution, Original Sin, and the Atonement. To start at the beginning, click here.
Moving along regarding Original Sin!
Last time, we talked about the individual nature of Original Sin as the feeling of meaninglessness and loss of the (non-)thing that makes us whole and complete. Even further, this feeling of meaninglessness – if we don’t deal with it directly – drives us to pursue things that will fill the hole we feel. We are driven to pursue anything that will make us feel satisfied, like we have the answer. This includes ‘God’ – particularly the God-product so many churches sell.
This individual notion of sin manifests itself in a communal way.
Often, when we feel the sense of lack that I have described, we project unwarranted value onto an object that another person already has. In other words, we covet what the ‘other’ has because we believe the lie that the object they possess actually brings about real satisfaction in their lives (and will do the same in ours). René Girard calls this kind of desire ‘mimetic.’ Mimetic desire is inherently dangerous because, over and over again, it leads to rivalry and violence.
The problem, however, is that violence doesn’t just end with the individuals who are at conflict with each other. The violence that occurs from individual covetousness always leads to increasing levels of (often vengeful) violence. It doesn’t simply stop tit-for-tat (or “eye for an eye,” if you will). Let’s look at a common example (taken from Brian McDonald at Touchstone Magazine):
Picture two young children playing happily on their porch, a pile of toys beside them. The older child pulls a G.I. Joe from the pile and immediately, his younger brother cries out, “No, my toy!”, pushes him out of the way, and grabs it. The older child, who was not very interested in the toy when he picked it up, now conceives a passionate need for it and attempts to wrest it back. Soon a full fight ensues, with the toy forgotten and the two boys busy pummeling each other.
The story above is familiar to us because it is natural to us. It is something we all do or have done. As we can see in the notion of individualistic sin, the desired object isn’t important. That object has no special power, no intrinsic worth. It is only our mimetic desire that causes us to want the object.
Further, as vengeful violence builds due to our desire for completeness and satisfaction, that violence does not stop with the individuals. Those individuals are part of families, tribes, and communities. Let’s say I try to take the object of desire that you possess, and you harm me physically for my actions. I’m not going to try and simply hurt you as badly as you hurt me – I’m going to try and hurt you more. Then, you not only want to cause damage to me, but to my family as well.My family, in turn, desires to inflict damage on the larger community your family might be a part of. This isn’t rocket science. This is something we understand because it is inherent to our very humanity.
So our very existence is bound to the feeling of lack, of meaningless, incompleteness, a sense that we are missing the thing that gives us satisfaction. To compensate for this, we project value onto objects we believe will make us whole, not lacking anything. When that object is possessed by someone else (and it always is), our desire becomes violent. We do whatever we need to do to obtain the object of desire. This violence never stops by itself. Violence always breeds more violence, until the communities in which we are part of destroy themselves from the inside, from the infectious disease we all carry.
However, in the Judeo-Christian tradition, we see a move away from vengeance and violence and destructive desire. This is where our need for atonement comes from, and where we will turn next.