- Humanity beyond Adam’s line in Genesis 18/08/2017
- What it means to be created human 14/08/2017
- What is man – no, really? 11/08/2017
- Original sin and the genealogical (MRCA) view of Adam 09/08/2017
- Of nesting hierarchies 06/08/2017
Author Archives: Jon Garvey
The genealogical Adam hypothesis, which I’ve been dusting off again in recent posts because of Joshua Swamidass’s focus on it, has been accused of being an “concordist” position, designed solely to make belief in a literal Adam consistent with modern discoveries in fields from ancient history to genetics. But to some extent any interpretation is concordist, because we have to reconcile any text to what we already know, or believe we know.
The creation of man, as envisaged by the Bible, isn’t as obviously biological as is often assumed, which is important if one wants to take a “science and faith” approach that doesn’t lapse into mere scientism. Take, as a limiting case, the Christian who, according to both Jesus in John’s gospel and Paul, is a “new creation”. As far as I know, every man or woman who has ever been a Christian was born by generation in the usual biological way, and if one accepts evolution has ape ancestors – none of which has any bearing on the process of their new creation whatsoever, which is of the Spirit.
“Adam” means “man” in Hebrew (as “human” rather than “male individual”), and quite apart from the deliberate wordplay in Genesis it is generally believed to have some kind of etymological link in Hebrew with “adamah“, meaning “red” and hence “red (=fertile and tilled) soil”. This would not be far-fetched, since our own English word “human” appears to derive from a Proto-Indoeuropean (PIE) root meaning “earth”, thus distinguishing men from the gods of heaven. One question for the “genealogical Adam” hypothesis of my last post, in which Adam is an historical figure and universal common ancestor, but not the first man, is how he gets to take the word for all … Continue reading
Despite modern denials, original sin (known in the East as “ancestral sin”) has been assumed by all major branches of Christianity down the ages. I wrote on its affirmation by Irenaeus in the 2nd century here (against many modern writers who pin it all on Augustine two centuries later).
I was collecting some tools from our stable (no longer used for horses) and noticed, not for the first time, a hornet buzzing about there. A careful examination confirmed my suspicion that there was a nest hiding in the corner of the ceiling. I decided that with several grandchildren due to be tromping about in there this month, disturbing a few hundred of these of these not especially aggressive, but certainly large and well-armed creatures was not to be entertained. So I confess I terminated their natural history with an insecticide.
… but nothing at all to do with the book of that name by George Gurdjieff. Science Daily has an article about an interesting recent paper on genes and disease, that in effect sounds the death knoll for the genetic model of disease and opens a potential can of extremely hungry worms for biology as a whole.
For most of my life I’ve tried to avoid the idea of Jesus as a moral teacher, both because of the gospel of grace and forgiveness versus moralistic self-help, and because of my awareness of C S Lewis’s famous argument in Mere Christianity: A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell.
That title is, of course, a gross exaggeration or indeed a calumny (but hey, it sounds good!): cladistics is a tool that is useful according to how it is used. But a major 2009 paper on the evolution of birds addresses some pitfalls in its common use, and points out that: Cladistics should be treated not as a way to test phylogenetic hypotheses but as an exploratory method, useful, if handled sensitively, for comparing and evaluating hypotheses.
fun∙ction: from Latin fungor, (a) I perform, execute, administer, discharge; (b) I complete, finish.
I was listening to Bob Dylan’s Talking World War III Blues in the car last week. Those who were of responsible age back in 1963 may remember it’s about Dylan recounting his dream of being the only one alive after a nuclear war to a psychiatrist, who eventually interrupts him saying he’s been having the same dream, only he was the only one left alive (“I didn’t see you around”). It goes on: A lot of time passed and now it seems Everybody’s having them dreams