Blame game & Adam, Eve

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Francis Gonsalves [1]

The blame game is one of the commonest games we play; probably, the oldest too. The Book of Genesis suggests that our primeval parents, Adam and Eve, mastered it easily. Created “in the image and likeness of God” (1:26), their happiness lay in the right relationship with God and the cosmos, at large. The naturalness of pristine paradise is expressed in the last verse of the second chapter: “The man and his wife were both naked, and were not ashamed”. This nakedness must be understood in both literal and metaphorical senses; spouses have no fear of exposure in the broader sense, no need to cover up.
Humankind’s first temptation is the yearning to “become God”. Instead of accepting the truth of human finitude, in a defiant act of hubris, Adam and Eve eat of the “tree of life” enticed by a serpent. Beware! Any conclusion that a “talking serpent” deceived them is fanciful. What one must notice, rather, is the play on words in the text. In the first line of Genesis’ third chapter the serpent is described as “more crafty” (aarum, in Hebrew) than other creatures and the Hebrew word for “naked” is aarumim, implying that human beings may be “exposed” sometimes by “crafty” creatures.
The identity of the serpent is hotly debated. Later Biblical writing associates the serpent with the “devil” (Wisdom 2:24; Revelation 12:9, 20:2). However, here, the serpent merely symbolises anyone/anything that offers people choices: do or desist, obey or disobey!
Our forebears, we’re told, chose to disobey God. The consequences are manifold: (a) They realise they’re naked, (b) They sew together leaves to cover their nakedness, and (c) They now perceive reality differently. The making of leafy loincloths for themselves is more than a physical act; it’s an attempt to cover up their shame.
Adam and Eve share shame with their knowledge of being naked. Shame can also be positive; “shameless” is a pejorative term. A transgression can have positive outcomes insofar as repentance flows from it. They feel ashamed because something’s wrong. Enter God, who is depicted in a human way as “walking in the garden” (3:8). Overcome with fear and guilt, “the man and his wife hid themselves from God”. The blame game begins.
When directly asked by God: “Where are you?” Adam answers, “I was afraid, because I was naked; and I hid myself” (3:10). Adam mirrors our human tendency to be frightened and to hide after committing a crime. But, when God gives Adam a chance to defend himself, he not only blames his wife but cheekily blames God: “The woman whom you gave to be with me, she gave me the fruit” (3:12). Couldn’t Adam refuse Eve’s offer?
God then questions Eve: “What is this that you’ve done?” (3:13). She replies: “The serpent tricked me and I ate”. God doesn’t question the serpent. Passing the buck ends here. Indeed, the origins of evil remain unexplained. However, wo/man was created to be responsible and “response-able”. She failed. He failed. We fail. Today.
As individuals, right from childhood, we’ve played the blame game sans tutoring from mum or dad. As adults, we play it routinely. Psychologists speak of “projection” as a defence mechanism that deflects the disorder one discovers within oneself onto someone or something else. Consequently, one doesn’t alter one’s attitudes and behaviour, thereby remaining infantile by refusing responsibility for the choices one makes.
Truly, it isn’t easy to be transparent and truthful as individuals and community. Perhaps, the greatest fallout of “The Fall” is that poor Eve — and Woman, generally — has been blatantly blamed for “feeding Adam with an apple”! A limerick reads:
“In Genesis, Adam’s the winner,
Whilst Eve is considered a sinner;
For the fruit she brings;
That’s how Man sees things!
He blames Her when she brings his dinner”.
As Adam is the prototype of “fallen man”, the Bible depicts Jesus as the “new Adam” who prophesied: “The truth will set you free” (John 8:32). Sensing his own sinfulness, Peter, Jesus’ disciple, once cried: “Depart from me, Lord, for I’m a sinner!” (Luke 5:8). Why not, likewise, accept that we fail and fall? Neither blameless nor shameless, without cover-ups, why not face up to God who sets us free?

— Francis Gonsalves is the principal of the
Vidyajyoti College of Theology, Delhi. He is involved in interfaith dialogue and peoples’ initiatives for
fostering justice, harmony and peace. He can be
contacted at fragons@gmail.com [2]