Does
it matter if Adam was a historical being? Many Christians today think
Adam can be relegated to mythology or symbolism without compromising
too much of the Christian faith.
These
authors disagree. They hold that Adam was a historical being and that
his existence is necessary to our faith and witness. What one
believes about Adam's existence makes a difference to how we
understand God, mankind, the person and ministry of Jesus, the Bible,
and the gospel. It is essential, they argue, to defend the Bible's
teaching on creation and Adam.
Derek
Thomas writes on the essence of Genesis 1 in one essay and the views
on the days of creation in another. Joel R. Beeke argues for a real,
historical Adam, using the Bible alone. He also has an essay on Jesus
as the second Adam. Kevin DeYoung explores whether man is here by
chance or by design. Liam Goligher shares the spiritual ramifications
of the first chapters of Genesis. Richard D. Phillips reveals the
kind of theology we end up with if we incorporate evolution into it.
He also writes on gender and marriage. His third essay is on what was
lost in the Fall and when it will be regained. Carl R. Trueman writes
on original sin and how the doctrine has been changed by modern
theologians.
As
is often the case with a variety of authors, the quality of the
essays differ and there is some repetition. As a lay person, there
were a few of the studies I greatly appreciated. Beeke pointed out
the problems of rendering the Bible through the lens of science as
well the importance of defending the historicity of Adam. “The
denial of the historical Adam brings with it a host of ideas contrary
to the Christian view of creation, human nature, human relationships,
and the fall of man.”
I
really appreciated Phillips' remarks on evolution. “The attempt to
show that the Bible, when properly interpreted, makes allowance for
evolution simply does not work.” He is very clear about what is
lost when a Christian embraces evolution. “Evolution cannot be
grafted into the structure of biblical Christianity, but replaces it
with a different structure, a different ethic, a different story of
salvation, and a different religion altogether.” I also appreciated
Phillips' study on gender and marriage. He notes, “...it is vital
for Christians to know the difference between biblically prudent
accommodations to culture and issues on which we cannot faithfully
compromise.”
This
is not a definitive work by any means. It is a good introduction,
however, to the historic Reformed view of the first few chapters of
Genesis. It is also a good reminder of what we loose in doctrine and
practical theology when we begin to compromise on the historical
nature of that Scripture.
The
studies in this book come from the 2013 Philadelphia Conference on
Reformed Theology, sponsored by the Alliance of Confessing
Evangelicals.
Richard
D. Phillips, editor, is the senior minister of Second Presbyterian
Church of Greenville, South Carolina.
The
Alliance of Confessing Evangelicals is a coalition of pastors,
scholars,and churchmen who hold to the historic creeds and
confessions of the Reformed faith and who proclaim biblical doctrine
in order to foster a Reformed awakening in today's church. You can
find out more about their broadcasts at www.AllianceNet.org,
their online magazine at www.PlaceforTruth.org,
the theological conversation at www.ChristwardCollective.org,
and cultural and church criticism at www.reformation21.org
P &
R Publishing, 256 pages.
I
received a complimentary egalley of this book from the publisher for
the purpose of an independent and honest review.
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