TheTheoryofMan

ThirtytwoPropositions
On
Anthropology
Prof.Dr.H.Dooyeweerd


TheTheoryofManinthePhilosophyoftheLawIdea.(W.derW.)
ThirtytwopropositionsonanthropologybyProf.Dr,H.Dooyeweerd.
I. Inthedevelopmentofwesternthoughtanthropologicalconceptionhavebeendominated
byfourreligiousgroundmotives,whichhaveshapedtheentiredevelopmentofthe
Occident.Thesefourgroundmotivesare:1)theGreekformmattermotive;2)The
ScripturalgroundmotiveoftheChristianreligion:creation,fallandredemptionthough
JesusChrist;3)theRomanistic(R.C.)synthesismotiveofnatureandgraceand4)the
modernHumanisticmotiveofnatureandfreedom(thismotiveincludesthenatural
scientificdeterminationidealandthepersonalityidealoffreeautonomousselfdeter
ination).
II. Theformmattermotive(theme)aswellasthenaturegracemotiveandthenature
freedommotiveareinternallydialectic.Thatis,theyaretornbyandinternaldualismwhich
drivesthisthoughttoitspolar(andthereforeopposite)directions.
III. Thereasonforthispolardualismcanbefoundinaninternalfragmentationintheideaof
theOriginofallthingscausedbyanapostatedirectionofthisOriginidea.Whereself
knowledgeiscompletelydivorcedfromknowledgeconcerningGod,theanthropological
conceptions,orientatedtothisdualisticOriginideamustnecessarilymanifestthesame
dualisticpolarstamp.Andtheydo.Thispolarityisexpressedintheconceptionofsouland
body,andtheirmutualrelation.

1. Thistheme(ormotive)cameintobeingasaresultofanunreconciledconflictbetweenthe
olderGreeknaturereligion,whereinthegodheadhadstillbeenconceivedofasformless,as
aneverflowingstreamoflifeorasachaos,andthenewerculturereligionofform,
measureandharmony,whereinthegodheadwaselevatedabovethestreamoflife,above
thechaos,andworshippedasimmortalrationalformprinciple.
2. TheconceptionofnatureinthismotiveisequaltotheentireGreekmotive,butthen
modifiedtoallowadaptiontotheChristianmotive.
3. Thismotiveattemptstoincorporateallearliergroundmotives,conceivedof,howeverina
fundamentallyalteredway.


IV. ThegroundmotiveofthedivineWordRevelation,thatofcreation,fallandredemptionin
ChristJesus,radicallyexcludesanydualismrevelationofmantohimself.Scripturedoes
indeedspeakofaradicalsplitinthereligiousrootofhumanexistencethroughthefall,but
italsoteachestheradicalrestorationofthissplitthroughChristsredemptivework.
Nowheredoesitteachthepolartensionbetweenananimarationalisastherational,
essentialformofhumannatureandamaterialbody.Itcannotteachthis,becauseit
disclosestousthesupratemporalreligiousroot,theintegralcenteroftemporalhuman
existenceofwhichthinkingandactsofvolitionareonlytemporalexpressionsofthissupra
temporalreligiousroot.
V. WheneverScripturespeakstousinaradicalreligiouswayaboutthehumansoulorspirit,it
alwaysspeaksofitastheheartofalltemporalexistence,outofwhicharealltheissuesof
temporallife.NowheredoesScriptureteachadichotomybetweenarationalsoulanda
materialbodywithintemporalexistence.Rather,itviewsthistotaltemporalexistenceas
thebody,whichistobelaiddownatdeath.Thehumansoulorspirit,asthereligiousroot
ofthebody,incontrast,is,accordingtoScripturalrevelation,notsubjecttotemporaldeath
becauseittranscendstemporallife(outsideofChristitissubjecttoeternaldeath).This
revelationconcerningthesoulastheintegralcenterofthewholeofmansbodily
existenceiscompletelyinharmonywithGodsRevelationofHimselfas(integral)Creatorof
heavenandearthwhohasnootherauthorityoveragainsthimself.Thisrevelation
concerninghumannaturecannotbecharacterizedasananthropologyorscientifictheory
ofhumanexistence.Rather,asareligiouspresupposition,itisthefoundationofChristian
anthropology.
VI. Currentphilosophicalanthropologies,orientatedtooneofthedialecticgroundmotives,
repeatedlyattempttogiveusametaphysicaltheoryofthehumansoul,atleast,insofaras
theyarenotdrivenbythematerialisticpoleoftheGreekmatterprinciple,orbythe
modernhumanisticscienceideal.Anysuchsocalledmetaphysicalpsychology,however,
mustberadicallyrejectedfromaScripturalreformationalpointofview.Thehumansoulin
thereligious,Scripturalsenseofthewordtranscendseveryscientificconception,becauseit
isthepresuppositionofeveryconception.Knowledgeaboutthehumansoulisreligiousself
knowledge,andtrueselfknowledgeisonlypossiblebywayoftrueknowledgeofGod
throughthedivingWordRevelation.
VII. Theactualscientificknowledgeaboutmanremainslimitedtothestructureofthehuman
bodytakeninthebroadsenseofthetemporalformofhumanexistence.Philosophical
inquiryconcerningmanstemporalexistence,however,oughttobedirectedbyanIdeaof
thehumansoulwhichrelatesGodsrevelationconcerningtherootofhumanexistenceto
thebasicproblemofanthropology.Thisfundamentaltheoreticalproblemcanbe

formulatedasfollow:differentaspectsandindividualitystructures,neverthelessbegrasped
initsfundamentalunity?
VIII. Everyphilosophicalanthropologisthas,byvirtueoftheradical,religiousdetermination
oftheoreticalthought,anIdeaofthehumansoulasitsbasis.ThisIdea,byvirtueofits
transcendental(i.e.makingphilosophicalinvestigationpossible)character,determinesthe
totalphilosophicconceptionconcerningthestructureofthehumanbody.Thusthe
conceptionofthebodyasmaterialbodyisclearlydependentonanIdeaofthehuman
soulwhichmakesthesoulanabstractcomplexofemotional,analyticalandvolitional
functions,andwhichconceivesthesoul,asanimarationalis,characterizedbythelogical
thoughfunction.
IX. TheanthropologyofthePhilosophyoftheLawIdeahasasitsbasistheScripturalIdeaofthe
humansoulastheintegralreligiousrootofthewholeofmanstemporalexistence.Inthis
religiousroothumanlifeisstillundivided(Cf.Kuyper,especiallytheStoneLectures)
becauseinthiscenteralltemporalfunctionsareconcentratedinthereligiousrelationof
thesoultotheOriginofallthings.Thehumanbody,therefore,isnottobeconceivedasan
abstractmaterialbody,butasthewholeofmanstemporalexistence,whichreceivesits
deeperunityonlybyvirtueofitsconcentrationinthesoul.Andthusthebodycannever
bethoughtofasselfcontainedorasasubstance,sincethebodywilldisintegratewhen
itstietothesoulissevered(intemporaldeath).
X. Thehumanbodyconsistsoffourindividualitystructures,ofwhichtheloweronesare
morphologicallyboundbythehigherones,andwhichtogether,formanenkapticwhole.
Thusthenaturalbodyform(lichaamsgestalte)isthe(nodal)pointofintertwinement
betweenthevariousstructures.Withinthisintertwinement,however,thesestructures
maintaintheirinternalautonomyortypicallawfulnessandspheresovereignty.
XI. Whenweconsiderthethreelowerstructuresintheirpeculiarityandtypicallawfulness
apartfromtheirconnectionwithehfourthandhigheststructure,weshouldnotthinkof
themasactualpartstructuresofthehumanbody.Onlywhentheyareseenintheir
connectionwiththefourthstructurecantheybeconsideredasessentialpartsofthe
enkapticallystructuredwholecalledthehumanbody.Theenkapticconstructionofthe
bodyimpliesthatthelowerstructurescanmanifesttheirtypicallawfulnessexternally(of
e.g.temporarydominationofinstinctivedrive(passion)inasituationwherereasonable
deliberationhasbeentemporarilysetaside).Thishappenswhenthehigheststructure
(temporarily)ceasestoplayitsleadingroleinthestructuredwhole.
XII. Thebodyform(Gestalte)isthe(nodal)pointofallstructureintertwinementsinthehuman
body.Itisimpossible;therefore,toclassifyparticularorgansorpartsofthehumanbody,in
amorphologicalsense,asbelongingexclusivelytooneofthesestructures.Morphologythe
humanbodywithallitspartsnecessaryfunctionsequallyinallfourstructures.Thecriterion

forthedistinctionbetweenseparatebodystructuresisinternalinnatureandcantherefore
neverbelinkedupwiththeexternalbodyform.
XIII. Thefirstandloweststructureisofaphysicchemicalqualification.Inandbyitselfthis
structurecannotbecalledabodystructure.Onlywhenitisseenasinterlacedwiththe
higherstructurescanitbedesignatedabodystructure.Inthedisintegrationprocess
(decay)ofthebodyatdeath,however,thetypicallawfulnessandindividualitystructureof
theseaspectsmanifestsitself.Thesecondstructureisofabioticorsocalledvegetative
qualification.Itisnotuntilwecometothisstructurethatlivingcellsandotherbiologically
qualifiedcombinationsmaketheirappearance.Thisstructure,withitsinternalsphere
sovereigntygovernsthevegetativebodyprocessesinsofarastheyfalloutsideofthe
guidanceofthepsychicorlaterfunctions.(Thesevegetativebodyprocessesincludethe
wholeofthesocalledautonomic(vegetative)nervoussystemwiththemuscletissues,bone
tissueandglandsinnervatedbythisautonomicsystem.)Thissecondstructure,inturn,is
enkapticallyboundbyathirdstructure,whichisqualifiedbythepsychicorinstinctive
feelingfunction.Thisthirdstructurewithitsinternalspheresovereigntygovernsthepsychic
functions4.Withincertainlimitation,thesefunctionsareoutsidethecontrolofhuman
volition.Thisthirdstructure,inturn,togetherwiththeearlierstructures,functions
enkapticallyinafourthstructure,thesocalledactstructureofthehumanbody,thatis:the
typicalstructureofhumanacts.
XIV. BytheactsthePhilosophyoftheLawIdeaunderstandsallactivities(verrichtingen)
whichcomeforthoutofthesoul(orspirit)butwhichfunctionwithintheenkaptically
structuredwholeofthehumanbody.Bytheseactivities,undertheleadershipofnormative
pointsofview,mandirects(richtenop)himselfintentionally(bedoelend)tostatesofaffairs
inrealityorhisworldofimagination.Byrelatingthese(now)intentionalstatesofaffairsto
hisInesshemakestheninternallyhisown.Theactlifeofmanmanifestsitselfinthree
fundamentalways,n.l.knowing,imaginingandwilling.Theymustnotbeisolatedhowever
asthreeseparatefaculties,becausetheyarecompletelyintertwined.Intheintentional
characteroftheactsliestheirinnerness(innerlijkheid).Itistheperformance(activity)
whichactualizes(realizes)theintentionoftheact.Bythisperformancetheknowingact,
imaginingact,andtheactofvolitionareintertwinedinthemotivatedprocessofdecision
making,whichdecisionisthentranslatedintodeed.

4. Thesearethefunctionsofthe(sensible)centralnervoussystem(moreparticularlythose
ofthesenses,brain,spinalcordandglandularsystem)andthemuscletissues(most
striatedmuscle)innervatedthereby.
4

XV. Byviewingthetypicalstructureoftheseactsastheactstructureofthehumanbody,the
PhilosophyoftheLawIdeatakespositionagainsttheviewdominantinthecurrentsocalled
actpsychologyandphenomenology(Husserl,Scheler),whichholdsthatactsassuchare
incorporeal(onlichamelijk),(purepsychonomic),intentionalexperiences,originatingin
the"I"ness,which,asthecenteroftheperson,livespurelyinitsacts.Itistypicalthatin
thisconceptiontheintentionalrelatednesstoaGegenstandisrepeatedlyseenasthe
essentialcharacteristicoftheacts.ThisGegenstandandrelationhowever,is,asthe
PhilosophyoftheLawIdeahasshown,exclusivelyafeatureofactsoftheoreticalknowing.
Thisintentionalrelationisbasedonatheoreticalabstraction,bywhichthelogicalaspectsof
realityexistingininnercoherenceareanalyticallysetapart),isplacedoveragainstthenon
logicalaspectsofthefieldsofinvestigation.
ActPsychology,and,forthatmatter,everytypeofmetaphysicalpsychologyand
phenomenology,elevatesthistheoretical,merelyintentionalabstractiontorealityand,
havingdonethis,itassumesthattheGegenstandrelationprovesthatthereisnoinner
coherencebetweentheintentional(inner)actsandtheprelogicalorprepsychical
aspectsofthehumanbody.
Thisconceptionneglectstwothings:
1) ThattheGegenstandrelationisnotpresentinthenontheoreticalacts,and
2) Thateveninthetheoreticalknowingactitisnottheactitself,butmerelythe
logicalaspectthatisplacedoveragainsttheprelogical(body)aspects,andthatthis
Gegenstandrelationisonlytheresultofanintendedabstractionoutofthetotal,
actualknowingact.TheintentionalGegenstandrelationcanonlyexistwithin
structureofthetheoreticalknowingact,andthisstructure,inturn,isdeterminedby
theactstructureofthehumanbody.

XVI. The(workedout)Aristotelianconceptionoftheanimarationalisasthebodyinaction
clearlyshowsthatAristotlethoughtofthinkingandwillingasconsciousactivitiesofthe
animaratioalis.However,hecouldnotconsistentlydevelopthisimportantinsight,because
theGreekformmattermotivedemandedthatatleastthegeneralprincipleofthought
activity(asrationalformprinciple)beconceivedasasubstance(ousia)completely
independentfromthematerialbody.Aristotle,therefore,couldonlyconceiveofmans
capacitytothink(thoughtas),butnotoftheactualthinkingactivity,asapartofthehuman
soul,sinceheconceivedoftheactivityastheformofthebody.Thedynamie,thinking
spiritis,accordingtohim,ungenerated(ongeworden)andintransitory.Itisthegeneral
principleofallthoughtacts,anditonlyentersintothehumansoulfromoutside.

XVII. TheargumentsgivenbyAristotleforthesubstantialityofthisdynamiethinking
principle,andbyThomasAquinesfortheindependenceofthewholeanimarationalisare
completelygovernedbytheGreekformmattermotive.
Theanimarationalisconstantlyappearstobetheproductofatheoreticalabstractionfrom
thefull,temporal(andthereforebodily)existenceofman.Thisabstractionisthenmadea
substanceindependentfromthematerialbody.
XXIII. Theactstructureofthebodyasindividualitystructurenecessarilyspansallaspectsof
temporalreality.Thetotalhumanbody,therefore,withallitsaspects(includingthephysic
chemicalandthebiotic)isalwaysinactionineveryactofknowing,imaginingorwilling.
XIX. Intheactstructureofthebodythesocalledassociationfieldsofthecerebrumplayan
essentialrole.Thequestionconcerningthelocalizationoftheactshasifproperly
positednothingtodowiththeproblemposedbymaterialism.
Ithasbeenshownthatsocalledcentersofhumanactlifeinthecerebralcortexcannotbe
viewedaslocalizationfieldsinthestrictsenseoftheword,forwhenthesecentersare
disturbed,neighboringpartsoftheassociativebrainscantakeovertheirfunction.Thereis
noactualcenterofideasormoralcenterinthefrontallobesofthecerebrum.In
contrast,thesenseandmotoraspectsofsensoryawarenesscanbelocalized.
XX. Allhumanactshavetheirorigininthesoulasthespiritualcenterofmansexistence.
Withrespecttotheirtemporalstructure,however,theycanonlytakeplaceinthehuman
body.Itwouldbeincorrect,therefore,tosaythatthesoulorspiritthinks,imaginesorwills,
justasitwouldbeincorrecttosaythatthebodythinks,imaginesorwills.Thewholemanas
anintegralunityofsoulandbodyperformstheseacts.Outsideofthebodynoactsare
possible.Inotherwords,actsshouldbethoughtofasneitherpurelyspiritual,noraspurely
bodily.
XXI. Incontrasttothethreeearlierstructures,theactstructureofthehumanbodyassuch
isundifferentiated.Itisnottypicallyqualifiedbyanynormativemodalaspect.Humanacts
(intheirthreefundamentaldirections)canbequalifiedbyanyofthenormativemodal
aspects.Thescientificknowingact,forinstance,islogicallyqualified,theimaginingactof
theartisthasatypicalaestheticqualification,andtheactofpraying(asanactofvolition)of
thebelieverispisticallyqualified.Buttheknowingactaswellastheimaginingactandthe
actofvolitioncanalsotakeoncompletelyothertypicalstructures.Thistypical
differentiationiscloselyrelatedtothedifferentiatedstructuresofhumansociety,which
intertwinewiththeactstructureofmansbodilyexistence.Butthesedifferentiatedact
typesareonlyvariabilitytypesofhumanactlife.Withrespecttotheirinnerstructure,
humanactsareundifferentiated.Therelativelyundifferentiatedcharacterofthe
associationfieldsofthecerebrumisincompletewiththisstateofaffairs.
6

XXII. Theundifferentiatedcharacteroftheactstructureofthehumanbodyisinseparably
relatedtoitsfunctionasfieldofexpressionofthehumanspiritinitsScriptural,religious
sense.Sincethespirittranscendsalltemporalstructuresoflife,itmustbeabletoexpress
itselfbodilyinallpossibledifferentiatedstructures.Becauseeachdifferentiated
individualitystructuregivesatypical,fixedcharactertotheactivityperformedwithinthat
structure.Thehumanspirit,however,inreligiousfreedomcanexpressitselfintheentire
fieldofhumanactlife,whichmustthereforepossessthegreatestdegreeofflexibility.
Throughthisactivityofmanssoul,thehumanbody(whichonlytakesonatypical,human
characterintheactstructure)receivesitsspiritualcharacter.Theanimalbody,limitedbyits
psychicallyqualifiedstructure,lacksthisspiritualcharacter.
XXIII. Itisundeniablethatthemorehighlydevelopedanimalshavesensoryintelligence.
EspeciallyKohlersexperimentswithchimpanzeeshaveshownthattheseanimalsare
capableofintuition(praesentire).Bymeansofadynamicsensoryimagination,theycan
intuitivelysensecausalrelationbetweensensuallyperceivedthings(e.g.astickabanana),
andtheyreactappropriatelytoacompletelynewsituation.Inthesecases,however,we
cannotspeakofactsofknowing,imagining,andwilling,sincetheanimalhasnospiritual
actcenter.Norcanitfunctionasasubjectinthenormativeaspects.Animalinsightas
wellasinstinct,eveninitshighestdevelopment,remainsrigidlyboundtoimmediate
livingenvironment,anddoesnotriseabovethesensoryfeelingfunction.
XXIV. Althoughtheactstructureofthehumanbodyhasnomodalqualificationandtherefore
doesnotpossessadifferentiatedqualifyingfunctionitis,nevertheless,anormative
individualitystructure.Thisnormativestructuremanifestsitselfintheharmonyofallthe
actfunctionsastheyareconcentratedintheIthereligiousconcentrationpointof
mansactlifeanditmanifestsitselffurtherinthehierarchicalsubordinationofthe
unconscioussubstratumoftheactlifetotheconscioussuperstratum.Wheneverthis
structureisbrokenup,ashappensinschizophreniasymptoms,apathologicalsplitappear.
Insuchsituationstheunconsciousactlifebreaksitshierarchicalsubordinationtothe
consciousactlife,sothatthepatientisnolongercapableofrelatinghisdisintegratedact
lifetophisIorselfhood.
XXV. Thediscoveryofthesocalledunconscioushasdealtanotherblowtothetraditional
dichotomisticconceptionofhumantemporalexistence.Foritbecameapparentthatthe
relationbetweentheprepsychical,thepsychicalandthepostpsychicalfunctionsofhuman
lifeisevencloserinthesphereoftheunconscious5thanitisintheconscioussuper
stratum.Messersargument(Psychology,5eAufl;,1934,Pl345ff.)thattheunconscioushas
nodemonstratableexistenceapartfromthehumansoulassubstance,andthatthe
unconsciousexhibitsnobodilycharacterisbasedonanobviouspetitioprincipii.
7

XXVI. Theactstructureofthehumanbody,likeallotherindividualitystructures,exhibitsa
wholeseriesoftypes6.Thesetypesformthefieldofinvestigationofcharacterology
(personalitystructure).Characteristhetypicaltemporalexpressionoftheindividualityof
thehumanspiritintheactstructureofthehumanbody.Character,asatemporal
individualitytypemustbesharplydistinguishedfromtheheartasthespiritualcenterof
humanexistence.Assuchitisnotofaspiritualbutofabodilynature.Thisbodilynatureis
evidentfromthehereditarynature(oftheprimaryaspects)ofcharacterdispositions.These
dispositionsaretransmittedbythegenesofgametes.
Thistransmitibility,however,onlypertainstopotentialitiesordispositions;theheredityof
acquiredcharacteristicshasneverbeendemonstrated.Thenativisticconception,which
appealstothestudiesdealingwiththecharactertraitsofidenticaltwins,isnotin
agreementwiththefacts.
XXVII. Thevoluntaristiccharactertheory(Stern,Messerandmanyothers)istoberejectedin
sofarastheyseekthecenterofhumanpersonalityinthesocalleddirectional
dispositions.
XXVII. Manscharacterisofanormativenature.Manspsychicallyqualifiedtemperament,his
bioticalqualifieddispositions(especiallythoseofsex),andhisphysicallyqualified
dispositionsareenkapticallyboundbyandinterlacewithhischaracter.Kantsseparation
betweentemperament(Naturalaptitude)andnormativecharacterisentirelydetermined
bythedualisticgroundmotiveofnatureandfreedomandisnotinagreementwiththe
structureofmansbodilyexistence.
XXIX. TheScripturalgroundmotivebasictothePhilosophyoftheLawIdeashouldalsodirect
thestudyofthebasicgeneticproblemofanthropology,namelythequestionconcerning
manstemporalbecoming(genesis).Asharpdistinctionmustbemadebetweenthe
creationofmanandhistemporalbecoming.ForthecreativeactofGodisnotsubjectto
timelikethebodilybecomingofman7.Thedaysofcreationmustbeunderstoodintermsof
bistictime,notintermsofthephysicaltimemeasureoftheearthsrotation.UnlikeGen.
1:27,Genesis2:7doesnotdealwiththecreationofman,butwiththetemporalprocessof
becoming.

5Cf.theappearanceofblistersbymeansofsuggestion,thesocalledstigmatization
phenomena,etc.
6Radicaltypesofasecondarynature:maleorfemale;raceswiththeirdifferentprimary
andsubtypes.Variabilitytypes:relatedtodifferentnationalities,characteristicsassociated
withvariousoccupations,etc.
8

 7Cf.ChristianPerspectives1962.

XXX. Evolutionismdeniestherealityofindividualitystructures,withinwhichthetemporal
becomingofcreaturestakesplaceonthebasisofGodscreationorder.Itisbuiltupona
nominalisticconceptofspeciesandconcentratesentirelyonthevariabilityofformtypes.
Paleontology,comparativeanatomy,embryology,normoderngenetics(Mende,
Johanssen),orevenmodernserologyhavepresentedanyprooffortheevolutionofmans
bodyfromanimalancestors.
InRomanCatholicsciencevariousscientistshavetakenthepositionthatevolutionismis
acceptablewithrespecttothehumanmaterialbody,butthatthehumansoulinthe
senseofanimarationalisiscalledintobeingbyanimmediatecreativeactofGod.Froma
Reformationalpointofviewsuchaconceptionmustberejected.Bothcreationismand
traducianism(especiallyinvogueamongLutherans)areinconflictwiththegroundmotive
ofGodsWordRevelation.Bothconceptionsare(partly)dominatedbytheGreekfrom
mattermotive.CreationismisnotonlyinconflictwiththeteachingofScriptureconcerning
originalsin,butitisalsoinconflictwiththecreationstoryitself.Gen.2:1tellsus
emphaticallythattheentirecreationhasbeencompleted.
XXXI. Bothcreationismsatraducianism(whichisfavoredinLutherancircles)arecontraryto
thecentralthemeoftheWordofGod.Botharedominated,atleastpartially,bytheGreek
formmattermotive.CreationismisnotonlycontrarytotheScripturalteachingconcerning
originalsinbutalsotothecreationaccountitself,especiallyGen.2:1,wherethewhole
creationissaidtobecompleted.
XXXII. Thecreationofman(bothbodyandsoul),which,accordingtotheScriptures,hasbeen
completed,enfoldsitselfcreaturelyinthewayofgeneration.Thisgenerationhasbotha
bodilyandaspiritual(religious)side.Withrespecttoitsbodilyside,humanityisgenerated
incosmictime(ofonebloodActs17:26K.J.V.).Withrespecttoourreligiousside(not
takingplaceintime)wearethespiritualseedofAdamandasaresultofhisfall,share
inhissin.ThroughtheregenerationbytheHolySpirit,thisreligiousdescentfromAdamis
interrupted.ThisregenerationbytheHolySpirithasacondition(notasdirective)the
naturaldescentofreligiousgenerationfromAdam.Thenaturalmanisfirst,religiously
rootedinJesusChrist.