FEATURED PHOTO: JORDAN PETERSON’S ‘DRAGONS, MONSTERS, AND MEN | DAILYWIRE

Where to begin?

As a creature, a human being, an image and likeness; whoever you are reading this, enter [_NAME_], what is your narrative?

You are a true narrative of narratives, and your narrative is more significant than what the world lets on. There is power in your narrative!

My name is Nathan Richard Dooley, my narrative has existed for 34 years and counting—just writing “34” is a reality check.

As you may now have guested, you and I are telling a story, a true story, to an audience also possessing story. Each individual person compacted with a narrative to fill a space, the void and chasm between heaven and hell.

So if it’s not obvious by this point, I think we should begin this journey of Hamartiology with Sin’s Narrative.

What is Sin’s story?

That’s a strange question considering what one might think of sin.

According to the Oxford languages through Google, sin, as a noun means:

“an immoral act considered to be a transgression against divine law.”

And as a verb it means:

“commit a sin.”

Sin requires a host of hosts to enact it’s purpose, but apart from a host sin is a power existing in consequence of missing the mark—law; …the power of sin is the law (1 Cor. 15:56).

So if Oxford’s languages definition is reasonable to use for sin, lets apply that same thought procedure to ourselves. How would you or I be defined?

“Nathan Richard Dooley, as a noun means? … As verb means? …”

Although, yes, of course, I’m defined as a human being by the objective human narrative that evolved to define our species. That definition, though, is missing the divine component to accurately judge the definition of who I am, not to mention, who you are—because the definition is compromised by emotional and logical fallacies within our species.

I argue that we as a species cannot arrive outside the narrative of sin to judge ourselves freed from our condemnation in sin; …for all have sinned and fall short of the glory of God (Rom. 3:23).

With that in mind, the only hope we have for freedom from this condemnation is the divine narrative by which authorizes forgiveness in death and the resurrection of a new narrative.

However, the reader might think that by acknowleding the necessity for divine narrative is to compromise their intelligence, sacred scientific-ground (“love”) on which they stand or misplace faith in our own species’ capacity for good sound judgement?

I say, “—on the contrary.”

It actually means to humble oneselves (collectively) in faith before The Word of God and Divine Creator of all things. Jesus Christ came in the flesh of our species as the Divine Narrative, the Spirit’s Narrative.

The narrative of sin brings us to the Divine narrative of Christendom—the gospel.

What is the Spirit’s story?

The capacity to speak with an intelligible dialect did not originate from that crafty creature at the beginning, we must remember that that creature was created, then manipulated by a rebellious divine authority to trick and deceive the narrative of mankind. Although, we also must remember that it wasn’t the male narrative that was deceived for sin’s narrative. But it was the female narrative—…being deceived, fell into transgression (1 Tim. 2:14).

When sin entered the earth in attempt to claim it as host, it was hosted by the divine narrative of a crafty creature; …more crafty than any beast of the field which the Lord God had made (Gen. 3:1). But how was this crafty creature divine? Was it not just a serpent?

Let us go further…

What if we consider the language in which the creature used?

There is a language of God entrusted to angelic creatures and earthly creatures. These languages are the oracles of God that mediate between the creatures and God. In the Divine Narrative we read about how the sons of God came to present themselves before the Lord, and Satan also came among them (Job 1:6), and again with Moses as God to Pharaoh, and his brother Aaron was his prophet (Exo. 7:1), and finally in Jesus Christ—the Son of the Living God (Matt. 16:16, 26:62-64) as mediator between God and men (1 Tim. 2:5).

We can reason, then, that that crafty serpent creature was entrusted with a language of divine narrative to speak with an authority that ultimately tempted the weaker narrative of mankind with something irresistible, knowledge of good and evil (Gen 2:17). The language, originally inspired to bring forth worship to God, was being pilfered; the oracles of God for the worship of self (Isa. 14; Eze. 28). The Spirit of Truth was violently violated by the creature entrusted with the oracles of God.

The warning from God that guarded mankind from eating what would cause them guilt and shame was entrusted to no other creature than— the anointed cherub who covers. The anointed cherub, similar to the serpent being created by the Lord God and seen to be good, was a creature also created to perfection, full of wisdom and perfect in beauty … blameless in its ways from the day it was created (Eze. 28:12-15).

But then something happened!

Why was it necessary for the copies of the things in the heavens to be cleansed… (Heb. 9:23)?

What happened?