The Two Spiritual Lineages in Biblical Theology

Title: The Two Spiritual Lineages in Biblical Theology: A Theological Critique of Islam’s Anthropological and Ethical Framework

Abstract:
This paper examines the biblical motif of two opposing spiritual lineages—the "children of God" and the "offspring of the serpent"—as introduced in Genesis 3:15, and traces its development through subsequent scriptural and theological interpretations. It then explores this paradigm through the lens of Jesus’ parable of the wheat and tares in Matthew 13, assessing the implications for discerning authentic spiritual life from its destructive counterfeit. Finally, it offers a critical analysis of certain doctrinal and ethical aspects within Islamic theology and practice, arguing that its theological anthropology diverges fundamentally from the biblical vision of human dignity, compassion, and moral accountability.

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Introduction

The concept of dual spiritual lineages emerges early in the biblical narrative. In Genesis 3:15, God proclaims enmity between the serpent and the woman, and between the serpent’s seed and her Seed. Theologians have long interpreted this as the foundation for a spiritual dichotomy within humanity: one lineage aligned with divine purpose and moral order, the other with rebellion and disorder (Hamilton, 1990; Sailhamer, 1996). This polarity is echoed in the teachings of Jesus Christ, particularly in the parable of the wheat and tares (Matthew 13:24–30, 36–43), where the world is depicted as a field containing both the children of the Kingdom and the children of the evil one.

This article aims to examine how this biblical framework informs Christian theological anthropology and ethical expectations, and to evaluate critically the anthropological and ethical constructs within Islamic thought and praxis. The argument is made that while Christianity upholds a vision of humanity rooted in imago Dei, moral conscience, and redemptive potential, certain elements within Islamic jurisprudence and ritual practice betray a theological anthropology that is incompatible with these values, lacking both a coherent moral compass and a spiritually life-affirming ethic.

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Biblical Foundations: Two Lineages in Genesis and Matthew

Genesis 3:15 serves as a pivotal theological text in the Judeo-Christian tradition, often regarded as the protoevangelium, the first announcement of redemption (Wenham, 1987). The 'seed of the woman' and the 'seed of the serpent' symbolize two antithetical orientations of human existence: one towards God and righteousness, the other towards rebellion and destruction. This dichotomy recurs throughout Scripture—in narratives such as Cain and Abel (Genesis 4), the sons of God and daughters of men (Genesis 6), and ultimately in Jesus' teachings.

In Matthew 13:24–30, Jesus elaborates on this division through the parable of the wheat and tares, illustrating how, within the same human field, two types of people coexist: those belonging to God and those aligned with evil. The eschatological resolution will separate the two, yet until then, discernment is necessary as appearances often deceive. This theme reinforces the biblical warning that not all who appear human bear the divine image in a redemptive sense (John 8:44).

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Anthropological and Ethical Critique of Islam

When this biblical framework is applied to the comparative study of world religions, particularly Islam, significant anthropological and ethical divergences emerge. Islamic theology, while monotheistic, structures its anthropological vision and ethical system around jurisprudential legality rather than moral conscience shaped by divine love. Classical Islamic jurisprudence (fiqh) has historically sanctioned practices such as child marriage, concubinage of war captives, and severe penalties for apostasy (Lewis, 2002; Ibn Rushd, Bidayat al-Mujtahid). These permissions stand in stark contrast to the biblical ethic, which grounds human dignity in the imago Dei and demands compassion and justice as reflections of divine character (Genesis 1:26–27; Micah 6:8).

Furthermore, Islamic ritual practice, particularly the annual Hajj pilgrimage to Mecca, exemplifies a mechanistic religiosity devoid of the relational intimacy emphasized in biblical faith. The circumambulation of the Kaaba, a central rite, has been critiqued by scholars for its symbolic disconnect from a personal, covenantal relationship with God, reducing spirituality to ritual performance (Peters, 1994). While Christianity demands moral transformation through regeneration (John 3:3–6) and relational love (1 John 4:7–12), Islam frequently privileges external submission (Islam itself meaning ‘submission’) to divine command, often at the expense of inward ethical renewal.

The Quranic portrayal of God as al-Mutakabbir (The Supreme) and al-Qahhar (The Subduer) frames divine-human interaction in terms of absolute authority and legal obligation, with limited space for grace-based, relational encounter (Nasr, 2003). This theological structure has, in various contexts, underpinned a religio-political culture where acts such as honor killings, forced conversions, and religiously sanctioned violence have found legal or social justification (Ali, 2015). Such practices reflect an anthropology that diminishes the intrinsic value of the individual and suppresses moral conscience in favor of juridical conformity.

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Conclusion

The biblical narrative posits a fundamental spiritual distinction within humanity: those who pursue God’s justice, mercy, and relational love, and those who align with chaos and moral nihilism. When applied to religious systems, this framework invites rigorous ethical and anthropological critique. While Islam shares superficial theological parallels with biblical monotheism, its juridicalism, depersonalized spirituality, and problematic moral allowances situate it within the lineage of structures that, in biblical terms, perpetuate spiritual death rather than life.

This theological critique does not dismiss the dignity of individual Muslims, many of whom seek moral good within their cultural context. Rather, it underscores the necessity of evaluating religious systems not merely by their professions of faith but by the fruits they produce in human dignity, justice, and compassion (Matthew 7:16–20). In this, Christianity’s insistence on love, conscience, and imago Dei remains an unparalleled foundation for human flourishing.

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References

• Ali, Ayaan Hirsi. Heretic: Why Islam Needs a Reformation Now. Harper, 2015.

• Hamilton, Victor P. The Book of Genesis Chapters 1–17. Eerdmans, 1990.

• Ibn Rushd (Averroes). Bidayat al-Mujtahid wa Nihayat al-Muqtasid. Dar al-Ma’rifah.

• Lewis, Bernard. What Went Wrong? Western Impact and Middle Eastern Response. Oxford University Press, 2002.

• Nasr, Seyyed Hossein. The Heart of Islam: Enduring Values for Humanity. HarperOne, 2003.

• Peters, F.E. The Hajj: The Muslim Pilgrimage to Mecca and the Holy Places. Princeton University Press, 1994.

• Sailhamer, John H. Genesis Unbound: A Provocative New Look at the Creation Account. Multnomah, 1996.

• Wenham, Gordon J. Genesis 1–15. Word Biblical Commentary, 1987.

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