Was Adam a Real Person? Part 1
Today's entry was written by Denis Lamoureux. Please note the views expressed here are those of the author, not necessarily of The BioLogos Foundation. You can read more about what BioLogos believes here.
The historicity of Adam and Eve is a critically important topic in the discussion of Christianity and human origins. Although BioLogos takes a firm stand on the fact that Adam and Eve could not have been the sole biological progenitors of all humans (see here), science does not rule out the possibility of a historical Adam and Eve. Indeed, there is a wide range of Christian perspectives on this topic, several of which have been explored here on the BioLogos Forum in posts from Tom Wright (here and here), David Opderbeck, Pete Enns, Daniel Harrell, and Alister McGrath.
In the final chapter of Evolutionary Creation: A Christian Approach to Evolution (2008), Christian scholar Denis O. Lamoureux presents another important perspective, stating, “My central conclusion in this book is clear: Adam never existed, and this fact has no impact whatsoever on the foundational beliefs of Christianity.” Also summarized in a slide-audio web lecture with a two page handout A and B, today's post is the first of a three-part series taken from Lamoureux's I Love Jesus & I Accept Evolution (2009), in which he argues forcefully against the historicity of Adam, primarily on biblical grounds.
Part 1: The De Novo Creation of Life
De novo creation is the ancient conceptualization of origins found in the Bible. This term is made up of the Latin words de meaning “from” and novus “new.” Stated more precisely, it is a view of origins that results in things and beings that are brand new. This type of creative activity is quick and complete. It appears in a majority of ancient creation accounts and it involves a divine being/s who act/s rapidly through a series of dramatic interventions, resulting in cosmological structures (sun, moon, stars) and living organisms (plants, animals, humans) that are mature and fully formed.
Considering the limited scientific evidence available to ancient peoples, this conceptualization of origins was perfectly logical. As with all origins accounts, including those held by us today, the ancients asked basic etiological questions (Greek aitia: the cause, the reason for this). These included: Where did these things or beings come from? Why are they this way? Who or what is responsible for their origin? There was no reason for ancient peoples to believe the universe was billions of years old, and they were unaware that living organisms changed over eons of time as reflected in the fossil record. Instead, the age of the world was limited to the lengths of their genealogies, many of which were held by memory, and therefore quite short. Biological evolution was not even a consideration because in the eyes of the ancients, hens laid eggs that always produced chicks, ewes only gave birth to lambs, and women were invariably the mothers of human infants. Living organisms were therefore immutable; they were static and never changed.
In conceptualizing origins, ancient people used these day-to-day experiences and retrojected them back to the beginning of creation (Latin retro: backward; jacere: to throw). Retrojection is the very same type of thinking used in crime scene investigations. Present evidence found at the scene is used to reconstruct past events. In this way, the ancients came to the reasonable conclusion that the universe and life must have been created quickly and completely formed not that long ago. And this was the best origins science-of-the-day.
Grasping the notion of de novo creation is one of the keys to understanding Genesis 1 and the origins debate. This creation account refers 10 times to living creatures reproducing “according to its/their kind/s.” Young earth creationists and progressive creationists argue that this phrase is incontestable biblical evidence against biological evolution, because God created separate groups of organisms. They term these groupings “created kinds” or “baramins” (Hebrew bārā’: to create; min: kind). However, this popular anti-evolutionist belief that the Creator intervened dramatically in the creation of individual groups of plants and animals fails to appreciate the ancient mindset and its intellectual categories. The phrase “according to its/their kind/s” reflects an ancient phenomenological perspective of living organisms (Note: this is not to be confused and conflated with our modern phenomenological perspective. What the ancients saw, they believed to be real and actual, such as the literal movement of the sun across the sky. In contrast, what we see today, we understand to be only apparent and a visual effect, such as the “movement” of the sun). Ancient people always saw that birds reproduce birds, which reproduce birds, which reproduce birds, etc. They retrojected this experience back into the past and came to the logical conclusion that there must have been some first or original birds that the Creator had made de novo. Thus, the de novo creation of living organisms, such as birds in Genesis 1, is based on the classification of life in static or immutable categories, as perceived by ancient peoples like the Hebrews. More specifically, it reflects an ancient biology; and in particular, an ancient understanding of taxonomy. This biblical fact has a very challenging implication.
Ancient biology profoundly impacts the conceptualization of the divine acts that created living organisms in Genesis 1. Stated precisely, God’s creative action in the origin of life is accommodated through ancient taxonomical categories. In the same way that Genesis 1 filters divine events regarding the origin of the heavens through a 3-tier astronomy and the ancient notion of de novo creation (i.e., God using the firmament to separate the waters above on creation day two, and His placing of the sun, moon, and stars in the firmament on day four), the common phenomenon of seeing living organisms reproduce “according to its/their kind/s” profoundly shapes the events regarding the origin of life. The writer of Genesis 1 attributes the origin of the basic kinds of plants and animals to de novo creative acts by the Creator. In other words, ancient science directs the Holy Spirit-inspired biblical author’s conceptualization of divine creative activity. Ancient peoples saw that the basic kinds of living organisms around them never changed, and that these reproduced only after their kinds. It was perfectly logical for them to connect these two observations and then come to the reasonable conclusion that creatures must have originally been created quickly and completely formed. We would have arrived at the same conclusion had we lived at that time. So here’s the bottom line: Genesis 1 does not reveal how God actually created life.
To be sure, this idea is challenging and even threatening to many Christians. But the Message-Incident Principle sheds light on the situation. Accordingly, the Holy Spirit descended to the level of the biblical author of Genesis 1 and used his incidental ancient science regarding biological origins in order to reveal the central Message of Faith that He was the Creator of life. Of course, some are quick to ask: Did God lie in the Bible? Absolutely not! Lying requires a malicious and deceptive intention. The God of the Bible is not a God of malice or deception. Rather, by grace the Holy Spirit came down to the level of the ancient Hebrews and employed their ancient understanding of origins—the de novo creation of life—in order to communicate as effectively as possible inerrant, life-changing, spiritual Truths. The ancient origins science is a vessel that delivers “living waters” (John 4:10) to nourish our thirsty souls. To conclude, God accommodates in the Bible and simply does not reveal how He made plants, animals... and humans.
Denis Lamoureux is the associate professor of science and religion at St. Joseph’s College in the University of Alberta. He holds a PhD in evangelical theology and a PhD in evolutionary biology. Lamoureux is the author of the books Evolutionary Creation: A Christian Approach to Evolution (2008) and I Love Jesus and I Accept Evolution (2009). More on his work can be found here.