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The Body of Sin: An Emergent Accoun...

Croasmun, Matthew Daniel.

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The Body of Sin: An Emergent Account of Sin as a Cosmic Power in Romans 5-8.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	The Body of Sin: An Emergent Account of Sin as a Cosmic Power in Romans 5-8./
作者:	Croasmun, Matthew Daniel.
面頁冊數:	363 p.
附註:	Source: Dissertation Abstracts International, Volume: 75-09(E), Section: A.
Contained By:	Dissertation Abstracts International75-09A(E).
標題:	Biblical studies. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3580656
ISBN:	9781321048193

The Body of Sin: An Emergent Account of Sin as a Cosmic Power in Romans 5-8.
Croasmun, Matthew Daniel.

The Body of Sin: An Emergent Account of Sin as a Cosmic Power in Romans 5-8. - 363 p.

Source: Dissertation Abstracts International, Volume: 75-09(E), Section: A.

Thesis (Ph.D.)--Yale University, 2014.

This item must not be sold to any third party vendors.

Scholarship on Sin in Romans 5-8 is plagued by questions about how to understand the vivid personification Paul employs: Are we to conceive of Sin as a real, personal power that menaces the human agent, as a complex social system of human sins, or simply as a literary device that describes a feature of individual human agency? In Romans, Sin is at the very least each of these things. That is, it can appropriately be analyzed at either the individual, the social, or the mythological level. This is clear from "the text itself," and, to a degree, scholars of very different stripes agree about these basic features. The problem is that, while it is agreed that "sin" is described in Romans at each of these levels, no scholar is working with an ontology that permits all these conceptions of s/Sin to coexist. Instead, they find they must privilege one or the other as "reality" and relegate others to the realm of metaphor.

ISBN: 9781321048193Subjects--Topical Terms:

2122820
Biblical studies.

The Body of Sin: An Emergent Account of Sin as a Cosmic Power in Romans 5-8.
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245 1 4 $a The Body of Sin: An Emergent Account of Sin as a Cosmic Power in Romans 5-8.
300 $a 363 p.
500 $a Source: Dissertation Abstracts International, Volume: 75-09(E), Section: A.
500 $a Adviser: Dale Basil Martin.
502 $a Thesis (Ph.D.)--Yale University, 2014.
506 $a This item must not be sold to any third party vendors.
506 $a This item must not be added to any third party search indexes.
520 $a Scholarship on Sin in Romans 5-8 is plagued by questions about how to understand the vivid personification Paul employs: Are we to conceive of Sin as a real, personal power that menaces the human agent, as a complex social system of human sins, or simply as a literary device that describes a feature of individual human agency? In Romans, Sin is at the very least each of these things. That is, it can appropriately be analyzed at either the individual, the social, or the mythological level. This is clear from "the text itself," and, to a degree, scholars of very different stripes agree about these basic features. The problem is that, while it is agreed that "sin" is described in Romans at each of these levels, no scholar is working with an ontology that permits all these conceptions of s/Sin to coexist. Instead, they find they must privilege one or the other as "reality" and relegate others to the realm of metaphor.
520 $a Seeking, therefore, a trans-ordinal ontology---an ontology that can make sense of these different "levels" of analysis and their corresponding ontologies---in Chapter 2, I propose we turn to emergentism. In emergentism, we find a description of the world in terms of various "levels." Entities at higher levels emerge from entities at lower levels and yet also exercise "downward causation" back upon these lower-level entities, resulting in causal feedback loops. In Chapter 3, I turn specifically to an emergent account of personhood. On this account, the convoluted causal feedback loops that arise in organisms are what we can most readily describe as "selves," first at the organismic (biological) level and subsequently at the subjective (psychological) level. Biological descriptions of superorganisms and their collective intelligence, alongside sociological accounts of collective "epistemic subjects" and "corporate persons" yield an account of persons at larger scales and higher degrees of abstraction than that of individual persons. This level of emergence I call "mythological" and I propose that Sin be understood as a person emergent at the mythological level.
520 $a Armed with an emergentist trans-ordinal ontology and a general account of mythological personhood, in Chapter 4 I return to Romans and offer a reading of the Pauline text that understands Sin, the cosmic power, as a person emergent from a complex system of human sins. On such a description, one can maintain at once that Sin enters the world through human transgression (Rom 5) and that, through this exercise of individual human agency, we become members of the superorganismic Body of Sin (Rom 6:6). Sin's constraint of the human agent (Rom 7)---the member of Sin's body---can then be understood as downward causation. This constraint comports with a liberationist phenomenology of the social coercion of Sin, described in terms of Mary Douglas's account of institutional regulation of individuals' moral psychologies.
520 $a In Chapter 5, I consider that, on Paul's account, not only does Sin have a body, but, in fact, that body is sexed female. It is here that Sin gains the proper name, Hamartia. Hamartia conforms to some of the ancient stereotypes of female physiology---most notably, an enslavement to desire. But she also exercises paradigmatically masculine imperium. In order to understand the significance of Paul's description of Hamartia in these terms, I compare Hamartia to another ancient mythological imperial woman: the goddess Roma. The Body of Christ, I argue, functions as the masculine counterpart to the feminine Body of Sin. But Christ, too, both fulfills and subverts the expectations of the dominant ideology. I conclude Chapter 5 with a discussion of the ethical and theological significance of the multivalence of Paul's engagement with this dominant ideology.
520 $a Finally, I conclude by outlining a trajectory for a constructive Christian hamartiological project born from this emergent account of Sin. I also describe how my readings of Sin and of Roma provide suggestions for how to understand various complex systems that shape our contemporary globalizing world, especially The Market.
590 $a School code: 0265.
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