The Language of God and Adam's Genesis & Historicity in Paul's Gospel

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Ardel Caneday
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11/10/22, 9:29 AM (PDF) The Language of God and Adam’s Genesis & Historicity in Paul’s Gospel | Ardel Caneday - Academia.edu
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Te Language
Adam’s of God
Genesis& and
Historicity
11/10/22, 9:29 AM g g & Historicity
Adams Genesis
(PDF) The Language of God and Adam’s Genesis & Historicity in Paul’s Gospel | Ardel Caneday - Academia.edu
in Paul’s Gospel
A. B. Caneday
inTRodUcTion rst glimpse of our own instruction book, pre

D       prestige and inuence
he acquired as longtime head of the Human
Genome Project, Francis Collins established e
ously known only to God.”4 He refers to what
calls “e Language of God” decoded within t
human genome. Collins is condent that, given
BioLogos Foundation with a com- uncertainty raised by multiple interpretations
A. B. C   is Professor of mitment to theistic evolution.1 His the Genesis account of creation and “the obvio
New Testament Studies and Biblical foundation sustains the endeavor truths of the natural world that science has revea
eology at Northwestern College
in Saint Paul, Minnesota. of e Language of God , his book, to us” in that context:
that aempts to synthesize evolu-
He has wrien many scholarly tion with Christianity. 2 Collins I nd theistic evolution, or BioLogos, to be by
articles, including contributions
to two recent edited volumes: e bel ieves the language of God in far the most scientically consistent and spiritu-
Faith of Jesus Christ: Exegetical, Scripture is not as clear as “the lan- ally satisfying of the alternatives. is position
Biblical, an d eolog ical Studies guage in which God created life,” will not go out of st yle or be disproven by future
(Paternoster, 2009) and A Cloud of borrowing President Bill Clinton’s scientic discoveries. It is intellectually rigorous
Witnesses: e eology of Hebrews
in its Ancient Context (T. & T. Clark,
remarks during the unveiling of the it provides answers to many otherwise puzzling
2008). Dr. Caneday is co-author completion of the mapping of the questions, and it allows science and faith to
3
(with omas R. Schreiner) of human genome. It is understand- fortify each other like two unshakable pillars,
e Race Set Before Us: A Biblical
able, then, that Collins extended holding up a building called Truth.5
eology of Perseverance and
Ass urance (InterVarsity, 2001). the imagery of divine revelation
with vaunted con fidence: “It’s a Perhaps this bravado explains the stained gl
happy day for the world. It is humbling for me, and image of the DNA double helix on the book’s d
awe-inspiring, to realize that we have caught the jacket. 6
26 SBJT 15.1 (2011): 26-59.
With the fou nding of The BioLogos Founda- associating Jesus’ temptation with Adam’s. Track-
tion Collins has launched a major campaign to ing the genealogy back to Adam without stopping
challenge evangelicals to abandon belief that the at Abraham, as Mahew does, draws aention to
Genesis account of creation and of Adam’s origin Luke’s accent upon the universal aspect of Christ’s
requires belief in Adam’s historicity. Collins asks, mission, for humanity, not for Jews alone. Finally,
tracing the lineage back to tou theou (3:37) rein-
But what about the Garden of Eden? Is the forces the linkage between Jesus’ baptism and
Continue
description Reading
of Adam’s creation from the dust of temptation. Luke lin ks t heDownload
designation, ho uios
the earth, and the subsequent creation of Eve mou , announced by the voice from heaven, with ōn
f f Ad ’ b f ll d b d i t th (3 23 37) B d i
https://www.academia.edu/1822871/The_Language_of_God_and_Adam_s_Genesis_and_Historicity_in_Paul_s_Gospel
L k d 3/42
from one of Adam’s ribs, so powerfully described uios … tou theou (3:23, 37). By doing so, Luke does
in Genesis 2, a symbolic allegory of the entrance not simply bring the reader back to creation but
of the human soul into a previously soulless draws tight association between Jesus and Adam,
animal kingdom, or is this intended as literal both designated “son of God,” but in such a man-
history? 7 ner that by divine design Jesus reenacts Adam’s
role.9 Without a doubt, Luke regards Adam to be
His ans wers are evident. After evolutionists the real rst human ancestor of the Christ. 10
have waged war against Christian faith for gen- What Luke’s Gospel forthrightly asserts, Paul
erations, Collins stakes his claim with evolution, accepts as unequivocally factual. On the basis
establishes his outpost, issues his bale cry, and of the genealogical continuum between Adam
then calls out to extremists (on “both sides” of and Christ, he proceeds to draw out the divinely
course): “It is time to call a truce in the escalating invested theological significance concerning
war between science and spirit. e war was never this relationship with regard to essential Chris-
really necessary.”8 tian beliefs bound up in the gospel. So, whenever
This bold endeavor to reorient evangelical occasion arises within his leers to refer to Adam,
Christian beliefs concerning the origins of the his argu ment invariably regards both Adam and
universe and of Adam especially holds ramica- Eve, his wife, as the historic rst humans, directly
tions that extend far beyond calling into question formed by the Creator. For example, Paul asserts,
the historicity of Adam. If Adam was not the rst “But death reigned from Adam unti l Moses,
human and progenitor of all humanity, as Gen- even over those who did not sin in the likeness
esis and the apostle Paul arm, then the gospel of of Adam’s transgression, who is a type of the one
Jesus Christ inescapably fal ls suspect—because to come” (Rom 5:14). Accordingly, the apostle
the Gospel of Luke unambiguously traces the arms Adam’s historicity and Adam’s symbolic
genealogy of Jesus Christ back through Joseph, and typological function. He does not separate
who was thought to be his father, all the way back Adam’s historicity from his symbolic function as
through Enos, to Seth, then to Adam, and nally though to insist upon his representative role nulli-
to God (Luke 3:18). Several features call atten- es his factual existence or vice versa. Christians
tion to this genealogy. Luke does not place it at have universally believed rightly that Adam’s
the beginning of the Gospel, as Mahew does, but divinely appointed roles as humanity’s seminal
inserts it between Jesus’ baptism and his temp- head and covenantal representative, through
tation. Use of ho uios mou (3:22) followed by ōn whom sin and death came, and as Jesus Chr ist’s
uios (3:23) prepares for the descending order of foreshadow, whose disobedience finds contras-
the genealogy. So, unlike Matthew, Luke traces tive consummation in Christ’s obedience, are
the lineage from Jesus back to Adam, thus placing grounded in his own historicity as the rst human.
Adam’s name closer to t he temptation account , However, with renewed intensity the siren song of
evolution rivals Scripture’s prima facie portrayal of the Adam story.”16 Because he accepts evolut
of humanit y’s progenitor, even more, Christ ’s as the only viable explanation for human orig
progenitor. available to modern Christians, Enns proposes t
“Adam is the beginning of Israel , not humanity
BioloGos deconsTRUcTs AdA m He rightly observes parallels between Adam’s a
To fiT evolUTion Israel’s stories.18
That large numbers of Christians persist in However, even though he acknowledges th
Continue Reading
their belief that Adam was the actual rst human Download
in the Bible’s narrative because the Adam sto
and progenitor of the human race embarrasses precedes the story of Israel it sets the paern th
many of the church’s intelligentsia.11 ese theis- Israel follows, he chooses to reverse t he ord
tic evolutionists complain that fellow Christians historically. Enns does not accept the history
12
are obscurants. Pointing to competing interpre- the biblical storyline beginning with Adam a
tations of Genesis 1-3, one prejudices his ques- progressing toward Israel as Paul does in Roma
tion against these poor benighted souls when he 4:14—“death reigned from Adam to Mose
asks, is it “sensible for sincere believers to rest Instead, Enns believes that the parallels call
the entirety of their position in the evolutionary a “symbolic reading” of the Adam story becau
debate, their views on the trustworthiness of sci- he claims, “Israel’s history happened rst, and t
ence, and the very foundation of their religious Adam story was wrien to reect that history
faith on a literalist interpretation, even if other other words, the Adam story is really a n Isr
equally sincere believers disagree, and have dis- story placed in primeval time. It is not a story
agreed even long before Darwin and his Origins human origins but of Israel’s origins.”19
13
of Species rst appeared?” Francis Collins takes To support this conclusion, Enns points to
umbrage at non-scientists who reject evolution episode in Genesis concerning Cain aer he m
and BioLogos, his version of theistic evolution. dered Abel, his brother. 20 Enns reasons, “If t
Yet, far from bei ng a biblical scholar, he utters Adam story is about the first humans, the pr
remarkably bold, if not audacious, hermeneutical, ence of other humans [in Nod] outside of Eden
exegetical, and theological assertions unbecom- out of place. We are quite justied in concludi
ing adult Christians.14 Because he thinks that he that the Adam story is not about absolute hum
has harmonized evolutionary origins of humanity origins but the beginning of one smaller subs
with Scripture’s account of humanity’s origin, by one particular people … that particular people
subjecting the laer to the former, he expects that mind are Israel. Adam is ‘proto-Israel.’” 21 Acco
other Christians should drop their resistance to ingly, Adam is not a real person who existed in h
evolution and join him. tory. Rather, Adam is a literary creation, a myth
Collins recruited Peter Enns to serve as Senior a symbolic, an archetypal fiction to represe
Fellow in Biblical Studies on the BioLogos team. Israel. 22 Enns concludes, then, that the “‘Adam
Among his numerous articles addressing how belief Israel’ angle is at the very least a very good one
in theistic evolution correlates with Scr ipture’s and in my opinion a much beer angle than se
account of creation, Enns published a sequence ing Adam as the rst human and all humans
of articles that challenges Adam’s historicity. He descended from him. Genesis does not supp
acknowledges, “Te biblical description of human that reading.” 23 e advantage Enns nds in t
origins, if taken literally, presents Adam as the very reading of Genesis 1 and 2 is that “if the Ada
rst human being ever created.”15 Yet, he postulates story is not about absolute human origins, th
that the text of Genesis calls for “reading the Adam the conict between the Bible and evolution c
story symbolically” over against “a literal reading not be found there.” 24
28
Israel25 Adam
Continue
Israel “created” Reading
by God at the exodus through a Adam is created in GenesisDownload
2 aer the taming of
cosmic bale (gods are defeated and the Red chaos in Genesis 1;
S i “di id d”)
Sea is “divided”);
e Israelites are given Canaan to inhabit, a lush Adam is placed in a lush garden;
land owing with milk and honey;
ey remain in the land as long as they obey the Law (not to eat of the Tree of the Knowledge of
Mosaic law; Good and Evil) is given as a stipulation for
remaining in the garden;
ey persist in a paern of disobedience and are Adam and Eve disobey and are exiled.
exiled to Babylon.
So, according to Enns, because the narrative urrected Christ , and now his creative imaginative
of Genesis 1-3 is not about origins of the universe training was geared toward drawing out Chris-
and of humanity, the Book of Genesis poses no tological connections to the Old Testament.” 29
restraint to embracing evolution as the factual us, the “Adam” in Paul’s leers is the result of
accounting of origins, including human origin. “a creative handling of the story to serve a larger
Two leers by Paul, however, do pose a dilemma. theological pur pose.” 30 Enns would have Chris-
He acknowledges, “For people who take the Bible tians believe that those who wish “to maintai n
seriously, Paul’s understanding of Adam can be an a biblical faith in a modern world” have “all left
insuperable obstacle to accepting what we know ‘Paul’s Adam’” and “are all ‘creating Adam,’ as
about the past from other sources.” 26 How does it were, in an effort to reconcile Scr ipture and
Paul read the Adam narrative? Is what Paul has the modern understanding of human origins.”31
wr itten reliable? “Does Paul’s use of the Adam Archaeological and scientif ic evidence for evo-
story actually depend on him not reading it lit- lution render it untenable for any Christian to
erally?”27 Enns frames what he calls the modern “allow Paul (and other biblical writers) to sele
Christian’s dilemma. for us the question of human origins.” 32
Enns sums up the alleged dilemma Paul’s use
ere is really lile doubt that Paul understood of Adam poses for modern Christians:
Adam to be a real person, the rst created human
from whom all humans descended. And for (1) that there is indeed a problem with seeing
many Christians, this seles the issue of whether Adam as the progenitor of all human beings who
there was a historical Adam. at is what Paul lived a few thousand years before Jesus in that it is
believed, and for his argument to have any mean- incompatible with what we know of the past, sci-
ing, both Adam and Jesus have to be real people . If entically and archaeologically; (2) Paul seems
there was no Adam, there was no fall. If there was to share such a view of Adam when he says “sin
no fall, there was no need for a savior. If Adam is entered the world through one man, and death
a fantasy, so is the Gospel. 28 through sin, and in this way death came to all
people” (Romans 5:12); (3) Paul ’s view of Adam
Enns suggests that at least two factors deter- is of non-negotiable theological importance a nd
mine how Paul reads Genesis: (1) his training in so must be addressed.33
“ Jewish interpretive techniques , which were charac-
terized by creative and imaginative engagement How does Enns respond to this dilemma? He
with the Hebrew Bible,” and (2) he “met the res- wants to rea ssure evangelica l Chri stians con -
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11/10/22, 9:29 AM (PDF) The Language of God and Adam’s Genesis & Historicity in Paul’s Gospel | Ardel Caneday

del Caneday - Academia.edu

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One Christian's Perspective on Creation and Evolution

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inTRodUcTion rst glimpse of our own instruction book, pre

26 SBJT 15.1 (2011): 26-59.

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Theology Proper - Questions and Answers

Download Free PDF View PDF

Historical Adam Presentation Notes (6/2012)

Theistic Evolution: An Incoherent and Inconsistent Worldview?

A Critical Examination of Jonathan Edwards's Doctrine of the Trinity

Understanding the Beginning in Light of The End: Eschatological Reflections on Making

“Everything Is Vapor”: Grasping for Meaning Under the Sun

Download Free PDF View PDF

Adam: Man or Myth?

The Eschatological Hermeneutic of Biblical Typology

INSPIRATION VS. INCARNATION: A CRITICAL ANALYSIS OF DR. PETER ENNS’S

Open Theism - Beyond the Bounds

Foundations: An International Journal of Evangelical Theology

Does Adam Yet Breathe?:

Download Free PDF View PDF

Gods Gracious Self-Disclosure: A Classical Evangelical View