- …and the modern virtues don’t work either 22/03/2019
- Nowadays, even the sins don’t work properly 18/03/2019
- Bonjour, France 16/03/2019
- The tree in Berkeley’s square (no nightingale) 13/03/2019
- Predictability, reproducibility and determinism in chaos 09/03/2019
Category Archives: Adam
Here’s a thought that would have gone into my book, had I thought of it earlier. One of my minor theses there is that the “curse on the ground,” usually invoked to support the “fallen creation” teaching, actually applied only to Adam’s immediate descendants, and was abrogated in Noah’s covenant. I’m pleased to find overt support for that in Brian Curry’s chapter in the book I’m helping review at Peaceful Science, Christ and the Created Order, where he writes: But even within Genesis this curse lasts only until the end of the flood and is later canceled by God (Gen 8:21). Further, it exercises no systematic relevance within the rest … Continue reading
It seems to me that to those who see the Eden narrative as “allegorical,” that is denying an historical Adam of some sort, it is mainly a kind of mythic aetiological tale about the univerality of human sin. And so, if sin arose by some evolutionary process, or by a mini-fall in each self human life, it doesn’t much matter because evil’s present existence is real.
I think one of the main reasons why the existence of an historical Adam and Eve is considered unimportant (or unlikely), at least by Christians who generally take the Bible seriously, is that references to Adam are apparently so sparse throughout Scripture.
I’m always struck by the way even the best of us can easily impose on Scripture what we want it to say because of our cultural prejudices. Egregious examples are the libertarian, non-judgemental Jesus shown to be a parody of the rather more gritty biblical Christ in my last post, or the even more radical post-modern Jesus imposed only by interpretive contortions on the real person we find in history (satirized here).
In a Peaceful Science thread continuing the discussion of the view mentioned in my last post, John Harshman criticises what he calls the incoherence of the very idea of free will.
A guy called Jeremy Christian has posted his own view of “Adam and Eve and all that” on Peaceful Science, delighted to find something in Genealogical Adam that mirrored thoughts he’d been having for a long time. I’ve not interacted much with him there, but would like to discuss one area of agreement and disagreement in more depth here.
Does Genesis 2 follow on, or expand on, Genesis 1? I believe the former, and it was discussed a while ago at Peaceful Science, my own most recent argument being here.
This is about “federal headship” and all that, though it raises interesting questions about biblical teaching on authority, accountability and so on.
In the last post I laid out a case for a pervasive contrast between two kinds of temple architecture in Scripture, arising from what I take to be a deliberate contrast between the sacred space described in Genesis 1:1-2:3 and that of Genesis 2:4ff. Here’s a further example – a textual problem that, to me, makes most sense when seen as part of a deliberate set of contrasts.
This is a restatement, and reminder, of one of the significant internal reasons to regard the narrative of Genesis 1 and 2 as mainly sequential, rather than parallel – the significant changes in temple imagery between the two. It relates to my understanding of the Bible’s overarching metanarrative as Yaheweh’s desire to fill the whole cosmos with his glory, and to do it through his earthly creation, mankind. Since this is not necessarily a familiar view, I need to keep bringing it to attention. In so doing I’ll add some new thoughts, which I hope will clarify it.