Aquinas, Original Sin, and the Challenge of Evolution by Daniel W. Houck

I have just finished reading this, by @DanielWHouck. It is terrific. Here is a work on theology and science that is as thoroughly grounded in one as it is in the other, which is by no means universally true of writing in the field. @CambridgeUP @CUPBookshop pic.twitter.com/aHAm8hxlQ3

— Andrew Davison (@AP_Davison) December 22, 2020

Cambridge University Press

Eastern Christian Books: Original Sin? Guilt? Neither?

Eastern Christian Books: Original Sin? Guilt? Neither?

IVP Academic: Original Sin and the Fall: Five Views, eds. J. B. Stump and Chad Meister

Necessity?

What is meant by "sinless flesh" here? Is it the same as corruptible? And is it to be identified only with the consequences of Adam's sin on the body, or is there more to it than that (e.g. effects on the soul)?

CWR: The Immaculate Conception Revisited by Dr. Leroy Huizenga

The necessity of the Immaculate Conception does not demand an infinite regress of sinless ancestors, nor does the dogma’s necessity involve ecclesiastical voluntarism. Rather, it’s a necessary part of the Catholic conception of the economy of salvation.

Original Sin

Original and Ancestral Sin: A Church Dividing Issue? BY ERIC LOZANO

The Tree Heals the Tree

If Adam had not sinned, would there be any sex differences? Would men and women have had interchangeable minds/psyches? How can one claim that men would not have been the head of women if there had been no fall, except by inferring (erroneously) that this headship is a consequence of the Fall or that it is sinful domination?

Is lex talionis part of the natural law?

It is certainly in operation in the animal world. Even if it is a consequence of the Fall, can a Christian deny that it is ordered to a good, even if a limited or subordinate good?

St. Maximos the Confessor

"Thus, Maximus shows how movement, including movement of the human will, is a good thing. Maximus was also very...

Posted by Orthodox Christian Network on Thursday, January 21, 2016

Fr. David gave a presentation on St. Maximus the Confessor - I definitely will need to read more, especially his use of "nature." For now it would have to be his writings in English translation. I should improve my Greek! Is there a study of his appropriation (and rejection) of Aristotle's teachings?

Tonight Fr. David briefly touched upon involuntary sin, the concept of which was baffling to the Roman Catholics in the room - a sin which we do involuntarily? What could that mean? Fr. David emphasized that sin was not the same as culpability or guilt - which would seem to mean that with respect to involuntary sin, "sin" is being used analogically. If that is the case, and involuntary sin is a part of the Greek tradition, can we not say that the use of "sin" analogically is not foreign to the tradition? And that there is room for harmonizing the Latin teaching on original sin with the Greek tradition, on its own terms?

Is to think that one should be free from sadness a feeling of entitlement or its result, only a symptom of narcissism or disordered self-love? Is sadness an evil, not just a sensible reaction to some evil or to a privation/deprivation? (Let us focus exclusively on the privation of necessary goods, rather than what is superfluous. We would not feel sad if we did not attain something we desired that was not truly necessary for our well-being.) Did God desire for us to feel or experience sadness? In a creation rightly ordered, would there be sadness? Everyone would be acting virtuously, and there would be no physical evils. There is no feeling or experience of sadness in heaven. What of feeling sad because of social discord or enmity? Are friends luxuries rather than a good that is necessary to us and our flourishing?

James Chastek: The Trinity understood through typical male-female corruptions

Masculinity corrupts the self by seeking to subordinate everything to itself: the male self is the one that seeks to be utterly set apart with all beneath him, gazing upward in admiration. There is, however, a contrary corruption of the self that is more typical of the feminine: namely to so identify with the expectations and beliefs of the group that any personal desire is altogether lost. One of the dark sides of the feminine traits we praise is that, when pushed to an extreme, they all lead to a dissolution of the self through an identity with others. Empathy with others carries to the extent of loss of the self; tenderness of affection leads to an ontological softness that blurs any distinction between self and other.

This might be true of some married women of the previous generation, their total "giving" to their children; but I have not seen any examples of this not accompanied by a neglect of the marriage and their husbands. Such seeming "self-giving" can actually be a form of disordered self-love.

Even the herd thinking that exemplifies contemporary feminism is tied to modern narcissism, etc.

There are distinct forms of male and female pride; male pride is discussed here, but female pride, which is a more characteristic vice of women, is not.

Another From Nathaniel McCallum

Orthodoxy & Heterodoxy: Original Sin and Ephesus: Carthage’s Influence on the East

Grassroots Ecumenism?

Original Sin and Orthodoxy: Reflections on Carthage by Nathaniel McCallum

Another Week

Another Orthodox representation of Catholic teaching on original sin, this time at Orthodoxy and Heterodoxy: Original and Ancestral Sin: A Brief Comparison.

Mystagogy: The Theotokos and Ancestral Sin

One Orthodox perspective?

Related:
THE IMMACULATE CONCEPTION AS PERCEIVED FROM THE CHRISTIAN EAST
Four Things We Lost in the Fall Besides Sanctity

Christopher Malloy, A sinner free from a key dimension of concupiscence?

Edward Feser, Modern biology and original sin, Part II

Edward Feser has some responses to comments to the first part on original sin and modern biology.

Edward Feser enters the fray

Modern biology and original sin, Part I