Strange and sombre doctrines have been built on this chapter of the Garden of Eden, such as the Christian doctrine of Original Sin (e.g. ‘In Adam’s fall, we sinned all’—New England Primer. ‘The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God’—Art X, Free Will, of the Thirty-nine Articles). This Christian dogma of Original Sin is throughout the Middle Ages accompanied by an unbelievable vilification of Woman, as the authoress of death and all our earthly woe. Judaism rejects these doctrines. Man was mortal from the first, and death did not enter the world through the transgression of Eve. Stray Rabbinic utterances to the contrary are merely homiletic, and possess no binding authority in Judaism. There is no loss of the God-likeness of man, nor of man’s ability to do right in the eves of God; and no such loss has been transmitted to his latest descendants. Although a few of the Rabbis occasionally lament Eve’s share in the poisoning of the human race by the Serpent, even they declare that the antidote to such poison has been found at Sinai; rightly holding that the Law of God is the bulwark against the devastations of animalism and godlessness. The Psalmist oftens speak [sic] of sin and guilt: but never is there a reference to this chapter or to what Christian Theology calls ‘The Fall’. One searches in vain the Prayer Book, of even the Days of Penitence, for the slightest echo of the doctrine of the Fall of man. ‘My God, the soul which Thou hast given me is pure,’ is the Jew’s daily morning prayer. ‘Even as the soul is pure when entering upon its earthly career, so can man return it pure to his Maker’ (Midrash).
Instead of the Fall of man (in the sense of humanity as a whole), Judaism preaches the Rise of man: and instead of Original Sin, it stresses Original Virtue [see * below], the beneficent hereditary influence of righteous ancestors upon their descendants. ‘There is no generation without its Abraham, Moses or Samuel,’ says the Midrash; i.e. each age is capable of realizing the highest potentialities of the moral and spiritual life. Judaism clings to the idea of Progress. The Golden Age of Humanity is not in the past, but in the future (Isaiah II and XI); and all the children of men are destined to help in the establishment of that Kingdom of God on earth. (195–196—emphases in original)
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