Fretheim talks about The Fall in terms of mistrusting God and God’s word (Fretheim 74). This is the first time I have heard sin articulated in this way. It makes sense that mistrusting God would wreak havoc in the world. Compulsive and damaging behaviors–greed, deceit, distance, defensiveness, competition, envy, addiction, abuse, misuse, violence, and betrayal–can stem from mistrust that is not confessed. “The sin [of mistrust] has led to dissonance in every relationship, between humans, humans and God, humans and animals, humans and the earth, and within the self” (Fretheim 75). The effects of mistrusting have compounded over time. “Every aspect of creaturely life is touched” (Fretheim 76). The sin of mistrust is then inherited and systemic.
Speaking of sin in terms of mistrust is a relational way of understanding sin. Fretheim asserts that “[t]he kind of relationship God established with the created order necessarily entailed risk,” as all genuine and intimate relationships do (Fretheim 69). Genuine relationship is risky, because it entails genuine freedom. God empowered creatures to think, feel, and act as they chose. Part of being a created human being is having autonomy. Yet, humans are interdependent with all of creation and the Creator. Interdependence requires negotiation and trust in order for those relationships to mutually benefit those involved and promote creation’s flourishing.
The narrative of The Fall I have heard most often emphasizes humanity’s prideful misstep for knowledge and power. There is the saying, “knowledge is power.” However, Fretheim says that “[t]he issue of knowledge at its deepest level is an issue of trust” (Fretheim 74). John Wesley similarly says of The Fall narrative, “Here sin began; namely, unbelief” (John Wesley, “Sermon 57: On the Fall Of Man”). God asked humanity to trust God based on what it experienced of God and heard God say. Adam and Eve did not fully trust in God and God’s words in the moment when they ate from the Tree of the Knowledge of Good and Evil. God had said not to eat of that tree, but had not said why. What if they mistrusted that God would always be among them? They may not have felt equipped with enough knowledge to care for themselves, the land, and the other creatures. Perhaps they valued their God-given responsibilities, but doubted that God would provide all that they needed to fulfill those responsibilities. I can understand their dilemma of having freedom to respond to God, but doubting that God will show up, equip, or empower me to live as God has asked me to live. I do not always function with wholehearted trust in God and the goodness of what God gave humanity–freedom, function, community, the power of creativity, and the capacity to nurture intimate relationships.
I see confession and communion of the saints as vital parts of how to move forward in the midst of mistrust. Confession is a way of owning my own limitations as one human being with particular thoughts, emotions, and experiences. Though God will not rescue me from my development about trusting or mistrusting God, Scripture and Christian tradition assures the human community that God does not leave or forsake us (Heb. 13:5; Deut. 31: 6 & 8; Joshua 1:5). “God is present and active in this postgarden community” (Fretheim 77). Thanks be to God.
Filed under: What I'm Learning Tagged: | creation, Fretheim, Genesis, God, God and World in the Old Testament, interdependence, mistrust, NTS, sin, theology
Wonderful job. We understand the word “mistrust” and using it in this context gives a new perspective on the seat of our troubles.
Thanks, Mom & Dad.
Great essay, Laura! Also, I love Terence Fretheim — a wonderful OT scholar! Thanks for reminding me of this book that I own, but haven’t read much of.
Thanks, Kara.
This is a great fresh perspective on sin – much more convicting to think about my trust and relationship to God rather than defining sin as “bad actions”. Well summarized my gifted sister!! Thanks for sharing what you’re learning.