In discussing the opening chapters of the Book of Genesis, the Russian Orthodox theologian Sergius Bulgakov (1871-1944) offers a somewhat startling analysis of why a mythological tale has its place in Scripture:
“A myth, in the positive sense of this concept, is a story, expressed in a language not proper to the empirical domain, about what lies beyond this domain, about what belongs to the meta-empirical domain and meta-history.” (Sergius Bulgakov, The Bride of the Lamb)
By 'meta-history' he means:
An event is described that lies beyond our history, although at its boundary. Being connected with our history, this event inwardly permeates it. But this event cannot be perceived in the chain of empirical events, for it is not there. It took place, but beyond the limits of this world: After the expulsion of our progenitors from Eden, its gates were locked, and an angel with a fiery sword protects this boundary of being that has become transcendent for us. But this event took place precisely in this world, or at least for this world." (Ibid).
Where does this leave the account of the human fall as told in Genesis?
One solution is to locate 'Eden' as a paradisical state immune to the ravages of time, in short immune to death. This state, this paradise, speaks of an intimate relation between Creator and creature. The tree in the midst then transcends the horizontal, temporal order of 'fallen time' – cosmological time, if you will, the trickle of sand through the hourglass, the process of movement/duration – time and space – that define this particular aeon.
Within this paradisical 'space' (for the want of a better term) humanity is created, and tempted. "Eat and you shall become gods, knowing good and evil” – good and evil; day and night, this and that, truth and error, reality and illusion – but they are not 'gods', and having their eyes opened, as it were, there is now way to close them. In eating the forbidden fruit, they have bitten off more than they can chew. There is no way back ... the 'loss of innocence' is the consequence.
A significant advantage of the metacosmic account of the Fall is that it does not conflict with the scientific account of the origin and formation of our present universe.
The Orthodox theologian Olivier Clément:
"Holy fathers, delving into the biblical texts, showed that the Fall represented a cosmic catastrophe, an eclipse of the paradisiacal mode of being and emergence of a new mode of existence in the whole universe ... Geology and paleontology, with all their achievements, stop at the gate of paradise, for it is a different state of existence. Science cannot reach beyond the Fall, because it itself is a part of the fallen state of the world, being inseparable from spatial, temporal and material conditions that arose from the destruction of paradisiacal state."
(Clément as quoted by Alexander V. Khramov, Fitting Evolution into Christian Belief: An Eastern Orthodox Approach” International Journal of Orthodox Theology, 8 (2017))
“A myth, in the positive sense of this concept, is a story, expressed in a language not proper to the empirical domain, about what lies beyond this domain, about what belongs to the meta-empirical domain and meta-history.” (Sergius Bulgakov, The Bride of the Lamb)
By 'meta-history' he means:
An event is described that lies beyond our history, although at its boundary. Being connected with our history, this event inwardly permeates it. But this event cannot be perceived in the chain of empirical events, for it is not there. It took place, but beyond the limits of this world: After the expulsion of our progenitors from Eden, its gates were locked, and an angel with a fiery sword protects this boundary of being that has become transcendent for us. But this event took place precisely in this world, or at least for this world." (Ibid).
Where does this leave the account of the human fall as told in Genesis?
One solution is to locate 'Eden' as a paradisical state immune to the ravages of time, in short immune to death. This state, this paradise, speaks of an intimate relation between Creator and creature. The tree in the midst then transcends the horizontal, temporal order of 'fallen time' – cosmological time, if you will, the trickle of sand through the hourglass, the process of movement/duration – time and space – that define this particular aeon.
Within this paradisical 'space' (for the want of a better term) humanity is created, and tempted. "Eat and you shall become gods, knowing good and evil” – good and evil; day and night, this and that, truth and error, reality and illusion – but they are not 'gods', and having their eyes opened, as it were, there is now way to close them. In eating the forbidden fruit, they have bitten off more than they can chew. There is no way back ... the 'loss of innocence' is the consequence.
A significant advantage of the metacosmic account of the Fall is that it does not conflict with the scientific account of the origin and formation of our present universe.
The Orthodox theologian Olivier Clément:
"Holy fathers, delving into the biblical texts, showed that the Fall represented a cosmic catastrophe, an eclipse of the paradisiacal mode of being and emergence of a new mode of existence in the whole universe ... Geology and paleontology, with all their achievements, stop at the gate of paradise, for it is a different state of existence. Science cannot reach beyond the Fall, because it itself is a part of the fallen state of the world, being inseparable from spatial, temporal and material conditions that arose from the destruction of paradisiacal state."
(Clément as quoted by Alexander V. Khramov, Fitting Evolution into Christian Belief: An Eastern Orthodox Approach” International Journal of Orthodox Theology, 8 (2017))