If a person denies the factual historicity of Genesis 1-3 that person has cut himself or herself off from some of the major truths of biblical Christianity. Others have explained this well: if you deny the fact that Adam was a historical human being, you are far out of step with Jesus’ teaching (Mt. 19:5) and the apostle Paul’s (Rom. 5:14; 1 Cor. 15:22). It is not a Christian position to believe that Adam was a mythical figure. Denying the historicity of Adam and Eve opens the door to many theological problems. Francis Schaeffer expanded on this and said denying Genesis 1-3 also leads to moral problems:
There was a time before the fall, and then man turned from his proper integration point by choice, and in so doing, there was a moral discontinuity; man became abnormal. Remove that and the Christian answer in the area of morals is gone. Often I find evangelicals playing games with the first half of Genesis. But if you remove a true, historic, space-time fall, the answers are finished. It is not only that historic, biblical Christianity as it stands in the stream of history is gone, but every answer we possess in the area of morals in the area of man and his dilemma, is gone.
Francis Schaeffer, He Is There and He Is Not Silent, p. 35
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2 Replies to “Genesis, History, and Morality (Schaeffer)”
Unfortunately Tremper Longman is (now?) among so-called theistic evolutionists who think it is no big deal whether Adam was an actual, individual, historical figure or not (he / they mostly believe and assert he was not).
I think he leans toward a mythological stance, that Adam is somehow representative of a few thousand ancestors, taking his lead from recent genetic discoveries / analysis filtered through an evolutionary filter.
Very sad to see the rejection of sound exegesis in this matter creep into the church, inflicting the worst of both worlds – seriously faulty biblical exegesis in service to provisional science and also scientism.
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