The Hump of the Camel

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. Continue reading →

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. Continue reading →

“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 humanity as his name. Is this not evidence that he is an allegorical figure, rather than a real person? Continue reading →