The First People's Sin in the Description of Gen 11,1-8

Michał Wojciechowski

The First People’s Sin in the

Description of Gen 11,1-8

Collectanea Theologica 51/Fasciculus specialis, 91-100

C ollectan ea T h eologica 51 (1981) fasc. sp ecialis

MICHAŁ WOJCIECHOWSKI, W A RSZAW A

THE FIRST PEOPLE'S SIN

IN THE DESCRIPTION OF GEN 11, 1—8

C om m ents on th e G en esis do n o t assig n a n y m a jo r th e o lo g ic a l im p o rta n c e to th e d e s c rip tio n of th e d isp e rsio n of th e p e o p le s o v e r th e w h o le w o rld . U su ally th e d e sc rip tio n is re g a rd e d a s a folk, ae- tio lo g ic a l s to ry ex p la in in g th e v a rie ty of h u m an la n g u a g e s. W e a re m o re in te re s te d in th e d e e p e r se n se of th e sto ry : a fte r th e Flood m an k in d m an ifests g ro w in g p rid e . T h e re fo re c o n te n tio n s and m i­ su n d e rsta n d in g s grow , too. In su ch a w a y G od foils a rro g a n t e n te r ­ p ris e s or, m ore ex actly , su ch e n te rp ris e s foil th em selv es, a c c o r­ d in g to G od's law .

O th e r c o m m e n ta to rs s tre s s th e h isto ric ity of th e sto ry . T he d e s c rip tio n of th e b u ild in g of th e c ity (vv2—4) is ta k e n from th e M eso p o tam ian re a litie s. T he to w e r is o ften id en tified w ith Etem e- n an k i, th e to w e r-tem p le in B abylon.

I. Difficulties of interpreting Gen 11, 1—9

1. a) In th e la s t v e rs e w e com e ac ro ss th e nam e B abel1. A c c o r­

din g to th is v e rs e th e te x t e x p la in s th e so u rce of th e nam e. T he p ro ­ p o sed e ty m o lo g y is c o n n ected w ith th e c o n te n ts of v v l — 8. But this e ty m o lo g y is in c o rre c t2. T h e a sso c ia tio n w ith H ebr. balal (con fou n ­ ded) co u ld o n ly com e in to e x iste n c e in a H e b re w m ilieu. O n th e c o n tra ry th e re a litie s of th e s to ry p ro v e th a t it w as w ritte n in M e ­ sop otam ia. If so, th is a sso c ia tio n could be m ad e d u rin g th e lo n g fo r­ m atio n of th e b ib lical tra d itio n as a gloss to th e o ld e r te x t G en 11,

1—8.

A re d a c to r d id n o t u n d e rs ta n d th e old s to ry an d w a n te d to add an e x p la n a tio n . V vl-8 sh o w no tra c e s of a d a p ta tio n to v9. T his fact su g g e sts th a t th e te x t G en 11, 1— 8 w as p laced in th e form as it is k n o w n a t p re s e n t in J or e v e n in th e G enesis and v9 w as a d d ed la ­ te r. T h e b e st e x p la n a tio n seem s to b e as follow s: th e a u th o r of th e gloss sp o k e H eb rew , h e k n e w th e tro u b le so m e v a rie ty of la n g u a ­ g e s in B abylon an d h e d islik ed th e c ity fo r its pride.· Such c irc u m ­ sta n c e s p o in t to th e p e rio d of th e E xile in B abylon w h e n th e ziggu- r a t w a s b e in g re b u ilt th e r e 3.

1 The use of "Babel" in th is p lace d erives from V g. LXX: S ynchysis. 2 S. Ł a c h , K sig a Rodzaju, Poznań 1962, 315.

3 С. J a k u b i e c , Pradzieje bib lijne — teologia G enesis 1— U , Poznań 1968, 108.

b) Som e o th e r a rg u m e n ts p ro v e th e in a u th e n tic ity of v9. T h e y p o in t to th e c o n tra d ic tio n s b e tw e e n v9 an d th e c o n te n ts of v v l —8. A c co rd in g to v8 th e b u ild in g of th e c ity w as stop ped and th e in ­ h a b ita n ts sc a tte re d . M ean w h ile B abylon e x isted an d w as p o w erfu l. T h e se n te n c e „Y ahw en d isp e rse d th em from th e re o v e r th e w h o le e a rth " 4 v8) is re p e a te d in v9 as if so m eb o d y w ished to s tre s s h e w as ta lk in g ab o u t th e c ity from w l —8. T h at w ould h a v e b e e n o b viou s for th e a u th o r of th e w hole, b u t it w as n o t o b vio us for th e a u th o r of th e gloss. A n in te n tio n a l p a ra lle lism c a n n o t be c o n sid e re d b e c a u se th e re a re no such re c u rre n c e s in v v l — 8. F u rth e rm o re v9 c o n tra s ts w ith th e sy m m e try b e tw e e n th e d e scrip tio n of th e sin in v v l — 4 and th e d e scrip tio n of th e p u n ish m e n t in v v5 —8, w h ic h mak& an in d e p e n d e n t aetio lo g y .

A cco rd in g to th e tex t, B abel h a d to b e first c ity in th e w o rld . If it w as not, th e p u n ish m e n t of th e d isp e rsio n w o uld be u n n e c e ssa ry . But ac co rd in g to G en 4, 17, Enoch w as th e first c ity and a c c o rd in g to G en 10, 10, Babel e x isted am o n g o th e r cities.

T h e sto ry b elo n g s to J tra d itio n . U n iv ersalism is an a ttrib u te of J. T he te x t in w l — 8 has u n iv e rs a l fea tu re s. If so, v9 e x p re s s e s p a rtic u la ris tic op inio n of a la te H e b re w au th o r.

T he v e rs e 9 m u st bo iso la te d from th e w h o le sto ry , w h ich h a s b e e n in clu d ed in th e in sp ired te x ts m u ch e a rlie r and w h ich c o n t­ a in s its ow n th e o lo g ic a l c o n cep tio n s. V v l—8 a re an in d e p e n d e n t p a rt of th e P rim ev al H isto ry . T h eir c o n te n ts and th e ir p lace in th e w h o le com p ositio n of th e G en esis can be v a lu a b le so u rc e s for th e th eo lo g y .

2. T he p re se n c e of M eso p o tam ian re a litie s as w ell as th e p re s e n ­

ce of th e p ro b le m of sin a re b e y o n d a n y doubt. But w h a t w a s th e e sse n c e of th e sin d e scrib ed in v v l — 8? W h e n did it ta k e p lace?

a) T he b u ild in g of th e c ity d o e s n o t seem th e su fficient re a so n

for G od's p u n ish m en t. A. P a r r o t d raw s p a rtic u la r a tte n tio n to th is fa c t5. N o w ad ay s g ian t b u ild in g a re e rected , b u t e v e n th e m ost s e v e re m o ra lists do no t fo rb id th e b u ild e rs to be p ro u d of th e ir w ork . T he G en esis a p p ro v e s of h u m an efforts, o rd e rin g to su b d u e th e e a rth . A s for th e zig g u rats, th e y w e re e re c te d from th e d e e p e s t relig io u s m o tiv es (as g o th ic c a th e d ra ls). T h e re w as no re a s o n for th e p u n ish m en t.

T he c ity is m en tio n e d first and th e to w e r b elo n g s to its d e s c rip ­ tion. T h e re a re o n ly a few w o rd s co n c ern in g it (v4, v6): ,,a to w e r w ith its to p in th e sk y " (the s u b se q u e n t w o rd s co n c ern th e w h o le e n te rp rise ). So th e m en tio n a b o u t th e to w e r sim ply d e sc rib e s th e c ity a s a la rg e one, p o ssessin g a b ig zig g u ra t. M o reo v er, th e b ib li­

4 Q uotations from Gen are taken from: Genesis, Iransl. E. A . S p e i s e r, The A nchor Bible, N ew York 1964.

c a l c ity rem a in e d u n b uilt, w h ile M eso p o tam ia w as full of cities w ith B abylon a t th e top. G od's p u n ish m e n t seem s c o m p le te ly in ef­ fe c tiv e 6.

T he m o tiv es of th e b u ild e rs m en tio n e d in th e te x t seem stra n g e , too. T h e n ew co m ers to M e so p o tam ia could h a v e b u ilt th e c ity to d efen d th e m se lv e s or to ru le o v e r th e c o n q u e re d te rrito ry . T he te x t te lls a b o u t so m eth in g d ifferent, a b o u t m ak in g a n am e and a v o id in g th e d isp ersio n .

b) C o m m en ta to rs m ain ta in th a t „th e w h o le w o rld " (v l) m ean s o n ly „M eso p o tam ia w ith its su rro u n d in g s" . „The sam e la n g u a g e ” could b e a rem e m b ra n ce a b o u t th e u n ity of S em ites7. But th e v a rie ­ ty of la n g u a g e s is m u ch old er, of co u rse. T he Sem itic a u th o r could b e a w a re of it. T he S em ites com ing to M eso p o tam ia (v2) m et o th e r p e o p le th e re , h a v in g th e ir ow n la n g u a g e s. T he v a rie ty of lan g u a g e s in M e so p o tam ia w ith su rro u n d in g s h a d la ste d for a v e ry long tim e. T he p e rio d of th e u n ity of la n g u a g e s m u st h a v e seem ed v e ry a n ­ c ie n t for th e M eso p o tam ian a u th o r.

A s for " th e w h ole w o rld " w e c an ad m it th a t th e "g eo g ra p h ic a l h o riz o n " of th e a u th o r w as r a th e r n a rro w . But h e su re ly h e a rd a b o u t th e lan d s a ro u n d M eso p o tam ia. H e in clu d ed th em in to " th e w h o le w o rld ” . T he th e n p e o p le im ag ined th e e a rth as a g ia n t d iscu s. T h e e x p re ssio n " th e w h o le w o rld " could b e u n d e rsto o d as " th e w h o le (inhabited) su rfa c e of th e fla t e a rth " .. If so, th e a u th o r co n scio u sly tells ab o u t all th e p eo p le, n o t a b o u t a n y single gro up. It c o n tra s ts w ith th e M eso p o tam ian re a litie s used in his d e s c rip ­ tion.

c) T h e v a rie ty of n a tio n s in M eso p o tam ia w as o b v io u sly c o n ­ n e c te d w ith a g a th e rin g of n atio n s, n o t w ith th e ir „ d isp e rsio n o v e r th e w h o le e a rth " . V7 su g g e sts th e p eo p le w e re c o n c e n tra te d and th e e a rth w as p re p a re d fo r co lo nizatio n . Such a situ a tio n co u ld ta k e p la c e s h o rtly a fte r th e c re a tio n of p eo p le or a fte r th e Flood. N e v e rth e le s s th e s to ry is p laced a t th e e n d of th e b ib lical p r e ­ h isto ry .

3. T h e lo calizatio n of th e sto ry in th is v e ry p lac e of th e G e n e ­

sis seem s ac cid e n ta l. It co uld b e p lac e d m uch e a rlie r. M an kind b e fo re th e Flood w as a lre a d y n u m ero u s, d e v e lo p e d and q u a re lle d , too. T h en th e lin g u al m isu n d e rsta n d in s sh ou ld a p p e a r. Suppose a re d a c to r b e lie v e d N o a h w as th e so le fa th e r of m ankind, w ith o u t a n y m eta p h o rs. T h en th e d e sc rip tio n sh ou ld be p lac e d b e fo re th e T a b les of N a tio n s w h ich to ld a b o u t n u m ero u s cities (B abylon in ­ cluding) and a b o u t som e d e ta ils of th e d isp e rsio n o v e r th e w orld.

6 C. D e s t e r m a n n , Genesis, I: Teilstand G enesis 1— 11, N eukirchen 1974, 727.

T he T ab les of N atio n s sim ply d e scrib e th e w o rld from th e b ib lical tim e (term in u s ad q u em of d isp e rsio n ).

G en 11, 1—8 c a n n o t b e a c o m m e n ta ry to th e T ab les of N a ­ tions. T he d isp e rsio n in G en 11 is p re s e n te d as a su d d e n an d com ­ p u lso ry p u n ish m en t. T he d isp e rsio n in th e T ab les of N a tio n s is n a tu ra l, g rad u a l, lo n g -lastin g an d p o sitiv e (or a t le a s t n e u tra l) from th e m o ral v iew p o in t. T h ese tw o o p in io ns a re c o n tra d ic to ry .

II. T he a tte m p t of solutio n

A ll th e s e difficu lties lead m an y a u th o rs to th e co n clusio n th a t th e te x t d o es n o t te ll ab o u t a n y d e fin ite c ity o r h isto ric a l fact. T he b u ild in g of th e c ity is th e p ic tu re of a sin — and n o t its h isto ric a l d e scrip tio n . But w h a t w as th e e sse n c e of th e sin? W ith th e re fe ­ re n c e to th e p re c e d in g re m a rk s I sh all try to p ro v e th a t all th e d ifficu lties could be rem o v e d o r e x p la in ed b y th e th e o ry a ssu m ­ ing th a t th e su b je c t of th e s to ry is a p rim e v al p e o p le 's sin, p re ­ su m ab ly id e n tic a l w ith th e sin d e scrib ed in G en 3.

1. a) T he b e g in n in g of th e sto ry w ith th e w o rd s " th e w h o le

w o rld h a d th e sam e la n g u a g e an d th e sam e w o rd s" su re ly d ire c te d th e re a d e r's (or r a th e r h e a re r's) a tte n tio n to th e e x tre m e ly a n ­ c ie n t tim es, p rio r to a n y re c o rd e d h isto ry . "T he w h o le w o rld " m ean s „a! th e p e o p le ” . S up p ose "all th e p e o p le ” m ea n s „ in ­ h a b ita n ts and n e ig h b o u rs of M eso p o tam ia". T his te r ito r y w as a m osaic of n a tio n s d u rin g th e b ib lica l p erio d . Such a situ a tio n seem ed to b e e v e rla s tin g fo r th e th e n peop le.

Som e e x e g e te s find a m e ta p h o r th ere , tra n s la tin g ùapah n o t as " th e sam e la n g u a g e " b u t r a th e r as " th e sam e idea, aim ". Such an u n d e rs ta n d in g is d o u b tfu l in th e face of th e e x p la n a tio n " th e sam e w o rd s" (debarim ahadim )8. B esides, th e p e rio d of u n ity and u n a n im ity in M eso p o tam ia w a s e q u a lly u n im ag in ab le as th e p e rio d of th e sam e lan g u ag e.

C o n clu din g : th e a u th o r c o n scio u sly p u ts th e sto ry in p re h i­ sto ry . H e h a s ex p la in ed it in th e firs t se n te n c e.

c) N. S. К r a m e r h a s s tre s se d th e sim ila rity b e tw e e n G en

11, 1— 8 an d th e S u m erian te x t a b o u t E n m erk ar an d th e ru le r of A ra tta 9. A t th e b e g in n in g of th is te x t w e find a d e sc rip tio n of th e g o ld en age. T he p eo p le of th is a g e sp e a k on e lan g u ag e! A s a re s u lt of a q u a rre l b e tw e e n gods Enki an d Enlil th e con fo u n d in g of sp eech ta k e s p lac e and o th e r d isa sters, too.

T he b ib lical a u th o r could u se th is them e, re p la c in g th e q u a rre l b e tw e e n gods w ith th e c o n flict b e tw e e n p eo p le and Y ahw eh. It

8 S. L a c h , P owsta nie j ę z y k ó w w ś w i e t l e Pisma św . (Rdz 11, 1— 9), Z eszy­ ty N au k ow e KUL 4/1961/ nr 3, 9f

* N. S. K r a m e r , The Babel of Tongues. A Sumerian Version, Journal of the A m erican O riental S o ciety 88/1968/108— 111.

w ould m ean th a t G en 11, 1—8 d e sc rib e s th e b e g in n in g of m an k in d and th e loss of th e P arad ise. T h e g e n e tic a l co n n e ctio n b e tw e e n b o th te x ts c a n n o t be p ro v ed . N e v e rth e le s s w e g ain a v a lu a b le a rg u m e n t th a t th e g o ld en ag e w a s asso c ia te d w ith th e u n ity of lan g u a g e .

c) In v2 w e re a d " a s th e m en m ig ra te d from th e e a st" . H ebr.

m iq q e d e m o ccu rs also in G en 2,8: "a g a rd e n in Eden, in th e e a st".

T his sim ila rity seem s to h a v e sm all m eaning, b e c a u se in G en 11,2 "m en m ig ra te d from th e e a st" an d G en 2,8 d e scrib es th e ir d w e ll­ ing place. N e v e rth e le s s m iq q e d e m c an be tra n s la te d ,,at th e b e g in n ­ in g " 10. Both te x ts could te ll a b o u t th e b eg in n in g s of m an kin d.

d) A t th is poin t, an o b je c tio n co u ld be raise d . T he com position of th e G en esis a rg u e s for th e la te r d isp ersio n . T he sto ry is o b v io ­ u sly p lac e d m a n y y e a rs a fte r th e Flood, a v e ry long tim e from th e first p eo p le. N e v e rth e le s s it h as p ro v e d to b e in d e p e n d e n t of th e w h o le c o n te n ts of th e G enesis. T h e g en ealo gies, b rin g in g th e w h o le h isto ry to g e th e r, om it th o se n in e v e rse s. T h e te x t is n o t lin k e d w ith p e rso n s, c itie s o r a c tio n s m en tio n e d b efo re. It co n ­ ta in s n o nam e. T he p re c e d in g c h a p te rs co n n ect e v e ry ac tio n w ith th e n am ed p e rso n o r a t le a s t w ith th e n am ed g rou p (G en 6, 1— 4). H en ce w e sh o u ld first a n a ly se th e in te rn a l c o n te n ts of th e sto ry and o n ly th e n ex p la in its fu n ctio n in th e com position of th e G e­ nesis.

2. T he sto ry lin k s th e tim e of h u m an u n ity w ith th e ex istin g

d isp e rsio n of n atio n s. T he c h an g e w a s c a u se d b y an act d e scrib ed as a b u ild in g of a city. T his b u ild in g is a p ic tu re of a sin. W h a t kin d of sin w as co m itted b y th e p eople?

a) Let us a n a ly se th e c o n te n ts of vv2—-4. T h eir a u th o r liv e d in M esop o tam ia. T he lan d w as full of cities w ith tem p les on zig g u rats. T he a g ric u ltu ra l te rrito rie s w e re d e p e n d e n t on th e cities. W h e n a sole k in g ru le d o v e r th e w h o le land, th e cities n e v e rth e le s s r e ­ ta in e d som e au to n o m y . In su ch a la n d a b u ild in g of a c ity by a g ro u p of p e o p le m u st h a v e b e e n u n d e rsto o d as an a tte m p t of g a in in g au to n o m y and in d ep e n d e n c e. T he peo p le of „the w h o le w o rld " h ad no riv a l in it — e x c e p t Y ahw eh. T he b u ild in g of th e c ity b y all m an k in d is a p ic tu re of an a c t of i n d e p e n d e n c e o f G o d , an act of a u t o n o m y 11.

b) "To m ak e a n am e for o u rse lv e s" . H eb r. sem can be tra n s la t­ ed as "Tenown", "fam e", "sig n ", "m o n u m en t", b e c a u se th e w o rd in q u e stio n p o ssesse s a w id e m ean in g . In all th o se c ases p r i d e is th e s o u rc e of su ch d e sire s. F or S em ites, "n am e " w as a sy n o n y m

16 Translations om it this p ossib ility, but it can be found in the dictionaries e.g.: K o e h l e r - B a u m g a r t e n , Lexicon in V e te r i s T esta m enti libros. Lei­ den 1953, 823.

11 "Auto-nom y” d erives from Greek "own-law" — it su g g ests the indepen­ dence of state, according to our text.

of " p e rso n ". It e x p re sse d th e e s se n tia l n a tu re of its b e a re r d e te r ­ m in ed his a ttrib u te s 12. If so, a m ak in g af a n am e for o n eself is an act of self-d eterm in atio n . Such an a c t also im plies full a u to n o m y and in d ep e n d e n c e of God — b e c a u se o n ly God m ay d e te rm in e h u m an n a tu re , p erso n , nam e.

c) "N o th in g th a t th e y m a y p re su m e to do w ill be o u t of th e ir re a c h " . A cco rd in g to th e a u th o r, th e p e o p le w a n te d to g e t th e p o w e r in d e p e n d e n t of th e p o w e r of God.

d) "A to w e r w ith its to p in th e sk y ". T he z ig g u ra ts w e re d e ­ sc rib e d in cuin efo rm te x ts as " tie s" b e tw e e n th e e a rth a n d th e sky. T h e ir n a m e s (Etem enanki, D u ran k i etc.) h in te d at th a t 13. M o re o v e r th e firm a m en t seem ed to b e low for th e th e n p eo p le. A cco rd in g ly th e m en tio n a b o u t th e to p in th e sk y w as q u ite n a tu ra l for a M e­ so p o tam ian . H e b re w re d a c to rs d id n o t co n sid er th a t fact. T h eir in te rp re ta tio n could be o n ly a m o n o th e istic one. If so m eb od y b e ­ lie v e s Y ah w eh is th e o n ly m a ste r of th e sky, h e w ill c o n se q u e n tly re g a rd th e w ho le e n te rp ris e as a g re a t sin. T he sk y b lo n g s on ly to God, to Y ahw eh. A n en o rm o u s b u ild in g w as in te n d e d as a w a y to b e c o m e g o d s . T he sinful p rid e is a m ain m o tiv e of th e w ork .

W e h a v e found in th e sto ry th e d e sc rip tio n of h u m an pride, d iso b e d ie n ce , d e sire of se lf-d e term in a tio n and u su rp a tio n of G od's rig h ts. W e can find th e sam e sins in th e d e sc rip tio n of th e first p e o p le 's sin in G en 3. In b o th in sta n c e s th e re is o n ly o n e sin, w h ich g iv es a sufficien t re a so n for th e p u n ish m e n t d e p riv in g p e o p le of a p o ssib ility to do, w h a te v e r th e y w an t.

A ll th e p eo p le co m m itted th e sin an d a ll th e p e o p le w e re re s p o n ­ sib le fo r it, b e c a u se th e y h a v e com m only sin n ed (com p. Rom 5, 12). T h e u n ity of sin e x p re sse d in com m on decisio n and com m on w o rk is s tre s se d s tro n g e r in G en 11 th a n in G en 3. But also th e sin d e ­ sc rib e d in G en 3 w as a social o n e, as com m itted b y tw o p e rso n s.

3. W h a t is th e ro le of G en 11, 1—8 in th e co m p o sitio n of th e

G enesis? If w e w a n t to ex p la in th a t, w e m u st c h an g e th e p o p u la r d iv isio n of th is b o o k into " th e firs t 11 c h a p te rs " and " th e sto ry of th e P a tria rc h s ". T h e g e n e a lo g y from Shem to A b rah am (Gen 11, 10—26) do es n o t b elo n g to P rim ev al H isto ry . It is u se d for a so ­ le m n in tro d u c tio n of A b ra h a m 14. T h e first p a rt of th e g e n e a lo g y o f A b ra h a m (Gen 5) h as tw o fu n ctio n s. It lin k s A b ra h a m w ith A dam th ro u g h N o ah (solem n in tro d u c tio n ). It is also u se d to p lace p a rtic u la r e v e n ts ta k e n from J in a h isto ric a l settin g . In su c h a w ay th e h is to ry of A b rah am h a s b e e n m ixed w ith th e P rim e v a l H isto ry .

12 X. L é o n - D u f o u r , S ło w n ik te o lo g ii bib lijn ej, Poznań 1973, 322f. 1S W . R ö 11 i g, Der Turm zu Babel, in: Der babylo n isch e Turm, M ünchen 1975,43; C. W e s t e r m a n n , op. cit., 728.

T he tra d itio n a l d iv isio n of th e G en esis a tte m p ts to b e a n h isto ­ rical one. T he b irth of A b ra h a m is a tu rn in g poin t. Still th e th e ­ o lo g ic a l-lite ra ry d iv isio n is c o rre c t. G en 11, 10— 26 b elo n g s e n tir e ly to th e s to ry of A b rah am . G en 5 belo n g s to b o th p a rts. A s for P ri­ m ev a l H is to ry w e can find in it: a) o p en in g a c co u n t of c re a tio n from P (Gen 1, 1— 2, 4a); b) first people, th e ir sin an d th e c o lle c ­ tio n of in fo rm atio n ab o u t m an k in d a fte r th e sin from J (Gen 2— 10); c) th e s to ry of th e b u ild in g of th e c ity w h ich re s u lte d in th e d isp e r­ sion of n a tio n s (Gen 11, 1— 8).

4. T h e a b o v e d iv isio n su g g e sts th a t "T he B uilding of th e C ity " c o n clu d es a la rg e w o rk d e sc rib in g th e c re a tio n of p eo p le, th e ir sin and its effects. T he b rie f te x t G en 11, 1—8 is u sed as a su m m ary — it c o n ta in s th e d e sc rip tio n s b o th of th e sin and its fa r-re a c h in g effects. It can b e com p ared w ith th e tec h n ics of in c lu sio n 15.

W e can find in c h a p te rs 4— 10 an a c co u n t of th e g ro w in g c o n ­ ten tio n s, m isu n d e rsta n d in g s and th e d isp e rsio n of A d am 's d e s c e n ­ dants, fro m h is sons on. If th e e f f e c t s o f t h e a c t d e scrib ed as th e b u ild in g of th e c ity can b e found am ong th e effects of th e first p e o p le 's sin, t h i s a c t c a n b e id en tic a l w ith th e sin from c h a p te r 3.

5. N o w w e can co m p are th e d e sc rip tio n s of th e sin from G en 3 and G en 11 :

— in b o th in sta n c e s th e e v e n ts o c c u re d a t th e b e g in n in g s of m a n k ­ ind,

— in b o th in sta n c e s th e p e o p le co m itted sim ilar sins, — th e effects of b o th a c ts a re p a rtia lly iden tical,

— th e co m position of th e G en esis su g g ests th a t G en 11,1—8 is th e co n clu sio n of c h a p te rs 3— 10.

T he H ebr. te x t of G en 11, 1— 8 cam e in to b e in g as a s to ry ab o u t th e first p e o p le 's sin, ex p la in in g som e of its effects (in tern al e v id en ces). Y ah w ist an d th e re d a c to r of th e G enesis u n d e rsto o d th e s to ry in th e sam e w a y (com position).

III. Gen 11, 1—8 and the teaching about the Original Sin

1. W e p u t as fiïs t th e d e s c rip tio n of G en 3, b e c a u se th e T ra d i­ tion, te a c h in g ab o u t th e first sin in h isto ry , h a s b e e n in te re s te d o n ly in th is te x t. M o re o v e r th is d e sc rip tio n is m o re e x te n s iv e th a n G en 11, 1—8, w h ic h can b e d isc u sse d r a th e r as a su p p lem en t. Both d e sc rip tio n s p re s e n t th e sam e e sse n c e of th e sin, b u t th e y b rin g in to re lie f th e d iffe re n t p ro b lem s c o n n e cte d w ith it.

G en 3 u se s m a n y sym bols: th e g ard en , th e tre e of k n o w led g e, th e tr e e of life, th e ir fru its, th e s e rp e n t. T h e y a re u sed in th e

15 D. J. C l i n e s , Theme in G e n e s i s ' 1— 11, "Catholic Biblical Q uaterlv" 38/1976/495.

d e sc rip tio n on th e sin to e x p re ss th e in te rn a l p h e n o m e n a — the te m p ta tio n an d a c ce p tin g it. T h e re a re -no such sym bols in G en 11, 1—8. T h is te x t u se s th e re a litie s ta k e n from th e m ilieu. A g ro u p of p eo p le b u ild s a city. T he re a d e r k n o w s th e p lace of a c tio n an d th e m eth o d s of building. T he in te n tio n s of th e b u ild e rs a r e u n d e rs ta n d ­ ab le to him . T he d e sc rip tio n c o n c ern s th e e x te rio r a sp e c ts of the re s is ta n c e to God. The a u th o r a n a ly se s no p sy c h ic a l e x p e rie n c e s a n d h e d o es n o t k n o w th e T em p ter, b e in g in te re s te d o n ly in th e final re s u lt of th e s e p ro c e sse s — p rid e and d e sire of full auto n o m y .

2. T h e d e sire of a u to n o m y an d of in d ep e n d e n c e seem s to be

th e m ain m o tiv e of th e sin in G en 11, 1— 8. T his fac t is w o rth c o m m en tin g gon.

T h e d e sire of in d e p e n d e n c e is a good d e sire w h e n w e th in k a b o u t th e in d e p e n d e n c e of v io len ce, e x p e rie n c e d in m u tu a l re la ­ tio n s b e tw e e n p eo p le. T he im age of Y ah w eh in th e G en esis is an th ro p o m o rp h ic, w h ich can be a so u rc e of m istakes. W e m ust rem e m b e r th e im age of G od g iv en b y th e w hole Bible. T he in ­ d e p e n d e n c e of a je a lo u s d e m iu rg is good, b u t th e in d e p e n d e n c e of th e b e s t F a th e r is ab su rd , w ro n g and evil. S uch in d e p e n d e n c e is n o t lib e ra tio n , b u t its o p p o sitio n — s la v e ry of sin.

T he in d e p e n d e n c e or au to n o m y n e e d n o t be sy n o n y m o u s to th e re s is ta n c e o r to th e w a r a g a in st God. "M ak in g a n a m e " and th e id ea of b u ild in g th e c ity do n o t im p ly it. G en 11 d e scrib es a c tiv ity w h ich ig n o re s God. T he p e o p le m isu se freedom . T h ey aim a t the full au to n o m y an d th e y g a in it, b u t th e g a in e d au to n o m y tu rn s a g a in st th em se lv e s. T he b re a c h w ith G od e n ta ils th e b re a c h b e tw e e n th e people-. E v e ry n atio n , e v e ry m an w a n ts to b e in ­ d e p e n d e n t an d opposes so m eb o d y e lse 's a c tiv itie s. It y ie ld s th e d isc o rd an d th e d isp ersio n . It sh o u ld b e n o ted th a t e v e ry b o d y w ho g e ts in to a re la tio n sh ip w ith a n o th e r p erso n , th u s m ak e s him self d e p e n d e n t on it th e re b y . Love is th e b e st exam ple of th at. The d e s ire of in d ep e n d e n c e p ro v e s c o n tra d ic to ry to th e re la tio n sh ip s b e tw e e n th e p eo p le. T he p u n ish m e n t of d isp e rsio n is th e logical re s u lt of th e sin of ig n o rin g God.

In su c h a w a y th e o v e rg ro w th of h u m an a u te n o m y b rin g s about th e lac k of lo v e of G od an d n e ig b o u r. N e v e rth e le s s lo v e is th e su ­ p rem e v a lu e an d th e d e sire of a u to n o m y sh o u ld b e s u b je c te d to it. If a b so lu te freed o m w e re th e g re a te s t v alu e, w e w o u ld h a v e a s c e rta in e d th a t L'en ier, c 'est les a u tre s b e c a u se " o th e rs" d e s tro y o r lim it e g o c e n tric "freed o m ". T h e freed o m should aim a t lo v e in th e m o st n a tu ra l w a y — fre e d o m sh o u ld ch oose lo v e lik e th e ey e c h o o ses b e a u ty , w ith o u t a n y com pulsion. M ean w h ile freed o m of sin n e rs aim s a t selfco n firm atio n and b eco m es au to n o m y . Such freed o m seem s to b e in d e p e n d e n t v alu e, w o rth p ro te c tin g from o th e rs an d from God as w ell.

3. A c co rd in g to th e Sem itic th in k in g p u ttin g th e first c a u se in p la c e of se co n d a ry ones, God is th e d ire c t a u th o r of th e p u n ish ­ m en t d e p riv in g th e p e o p le of th e fru its of sin. The re a so n s of G od's d issa tisfac tio n a re p re s e n te d a n th ro p o m o rp h ic a lly (a fea r of th e p o w e r of m ankind). T he p u n ish m e n ts a re im m ed iate an d th e ir su ccessio n is illo g ical — th e con fo u n d in g of sp e ec h p re c e d e s th e d isp e rsio n . Such sim p lificatio n s su g g e st th e a u th o r w a n ts to te a c h a b o u t th e close co n n e ctio n b e tw e e n th e sin and its effects.

4. T h e ele m en t of d e s ire of au to n o m y in th e e sse n c e of th e O rig in a l Sin can be u sed to e x p la in its h e re d ity , to jo in th e "hi- sto ricaT ' firs t p e o p le 's sin w ith th e O rig in a l Sin. W e k n o w n a m e ly th e O rig in a l Sin h as w o u n d e d h u m an n a tu re b u t w e c a n n o t ex p la in e x a c tly h o w th a t occurs.

O n e a c t of in d ep e n d e n c e of G od co m itted b y th e first p eo p le ("th e e m ig ra tio n from th e P a ra d ise on th e e a r th ”) e n ta ils th e sam e situ a tio n of th e ir d e sc e n d a n ts in a q u ite n a tu ra l w ay. T h ey in h e rit th e o u tsid e co n d itio n s a rise n from th e sin as w ell as its e sse n c e — th e e x c essiv e d e sire of se lf-d e term in a tio n . This in ju ry of h u m an n a tu re m an ifests in eg o cen trism , w h ic h d isre g a rd s o th e r p e rso n s and se e k s in d ep e n d e n c e from e v e ry th in g , w h e n it fulfils its ow n w ill. B aptism d o es n o t rem o v e th is state, a lth o u g h e n su re s G od's fo rg iv en ess.

W e can find th e d e sire of in d e p e n d e n c e of e v e ry b o d y b o th in th e f i r s t p e o p d e ' s s i n ("th e b u ild in g of th e city ") an d in

th e h e r e d i t a r y s i n f u l s t a t e o f m a n k i n d , w h ich

w e feel in o u rse lv e s ("th e d isp e rsio n "). G en 11, 1—8 lin k s th e s e tw o a sp e c ts of th e O rig in a l Sin.

5. T he d e sc rip tio n of th e b u ild in g of th e c ity p re s e n ts th e p e o p le w a n tin g to g a in a tem p o ral a n d m a te ria l success. It is lin k ­ ed w ith th e e sse n c e of th e O rig in a l Sin, too. If th e p eo p le d is re ­ g a rd God, th e y w ill look for th e p ro s p e rity on th e e a rth . T his aim c a n n o t b e re a c h e d b e c a u se th e p e o p le fig h t w ith e a c h o th e r a fte r th e ir b re a c h w ith God.

6. If th e sin of th e p eo p le b u ild in g th e c ity is id en tic a l w ith th e first p a re n ts ' sin, th e a n c ie n t id ea th a t th e d isp e rsio n of n a ­ tio n s is a " ty p o lo g ic a l c o n tra ry " to th e u n ity in C h rist seem s w o rth co n sid erin g . T he O rig in al Sin h a s d e s tro y e d th e u n ity of m an k in d w ith G od an d w ith itself. T he d isa g re e m e n t of n a tio n s and th e d iffe re n c e s b e tw e e n th e ir la n g u a g e s a re effects of th e lack of u n ity . C hrist, n e w A dam a n d H ead of re d e e m e d m ankind, re s to re s th e u n ity an d rem o v e s h a te and q u a rre ls. T he d e sce n d in g of th e H oly S p irit an d gift of la n g u a g e s re s to re th e u n ity of s p e e c h 16.

16 J. D a n i é l o u , La div ision des langues. Essai sur le m y s t è r e de i'hi- stoirhe, Paris 1953, 49—50.

7. G en 3 inform s ab o u t o n e co u p le at th e b eg in n in g of sinful m an k in d w h e re a s G en 11 su g g e sts a la rg e n u m b er of th e first p eo p le. T h a t lea d s to th e p ro b lem of m onogenism .

T he e n c y clic a l ''H u m an i G e n e ris" p re fe rs th e m o no gen ism r e ­ je c tin g th e p o ly g en ism . T he th e sis a b o u t th e m o no gen ism is lin k ed w ith th e lac k of a rg u m e n ts for p o ly g en ism in R ev elatio n . P o ly g e ­ nism is d e c la re d as n o t h a rm o n ize d w ith th e te a c h in g a b o u t th e O ri­ g in al Sin — b u t a fte r all m o n o g en ism is n o t p ro cla im e d as a d o g m a 17.

T h e te x t G en 11, 1—8 in te rp re te d as th e d e sc rip tio n of th e first p e o p le 's sin could b e a lac k in g te stim o n y for p o ly genism , b u t th is p o ssib ility m u st be c o n sid e red v e ry carefu lly . Let u s n o tic e th a t th e m ain arg u m e n t a g a in s t m o no g en ism re fe rs to th e fig u ­ ra tiv e sty le of G en 2—3. T he g e n re of th is d e scrip tio n do es n o t allo w to confirm w h e th e r A dam an d Eve a re re a l p a re n ts of h u m an ra c e or w h e th e r th e y a re a m e ta p h o r of a g ro u p of first p eo p le. T he sam e a rg u m e n t can be a d v a n c e d a g a in s t find in g p o ly g en ism in G en 11, 1— 8. T he b u ild in g of th e c ity is o n ly a p ictu re. T h e s ty le of th is te x t p ro v e s fig u rativ e, too. T h e a u th o r d o es n o t w a n t to w rite h isto ry b u t to u n d e rs ta n d th e p ro b le m of s in .'T h e th in k s in th e c a te g o rie s of his epoch, so h e u se s th em in th e tex t.

T h e se a rg u m e n ts lead to th e th e sis th a t b o th te x ts h a v e fig u ­ r a tiv e c h a ra c te r. In sp ired a u th o rs k n e w n o th in g ab o u t th e n u m b er of p e o p le a t th e b e g in n in g an d th e y w e re n o t in te re s te d in it. T h ey w a n te d to e x p la in th a t th e p e o p le u n a n im o u sly co m itted on e sin, w h a t th e ir fa u lt w as like, w h a t w e re th e effects of th e sin. T he H oly S c rip tu re inform s a b o u t th e r e l a t i o n b e t w e e n G o d a n d m a n an d n o t a b o u t a n y scien tfic facts. T he th eo lo g ical k n o w le d g e a b o u t th e b e g in n in g of m an k in d m u st c o n ta in d a ta ab o u t its re la tio n to God b u t it n e e d n o t co n ta in th e in fo rm atio n, h o w m an y p eo p le w e re g ifted w ith th e im m o rtal sp iritu a lity . Even if it c o n ta in ed su ch inform ation, it w o u ld n o t b e co m p a rab le w ith th e scien tific data, w h ich c o n c e rn th e p h y sic a l sid e of m an and n o t his a b ility to c o n ta c t w ith God. T he k n o w le d g e ab o u t th e n u m b er of th e firs t peo p le can n o t ex p la in th e p ro b lem of th e ir sin, of th e ir b re a c h w ith God.

17 "As for th e so-called polygen ism , the sons of Church are b y no m eans en titled to the liberty [of discussion] of this sort (...) it is not apparent at all, in w hat w ay such a sentence could be harm onized w ith that, w hich sources of the rev ea led truth and the M agisterium of the Church teach about the O riginal Sin", DS 3897, transi, of mine. Comp. T. B. Ł u к a s z u k, Z w i ą z e k dogm atu g r z e ­ chu p ie r w o r o d n e g o z monogenizm em , W arszaw a 1976, 8— 17.