Historical Adam and Eve

Inerrancy simply means without error. Yet in the twentieth century alone, its theological definition-once strict and precise-gradually devolved into a concept guided more by philosophy and secularism than by theology. Founder of the Institute for Creation Research, Henry Morris wrote of the Bible's absolute inerrancy, "scientifically as well as historically, and the record of creation in Genesis is to be accepted literally."1 New Testament verse 2 Timothy 3:16 states, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (NKJV). Theologians, then, may interpret that verse to mean the Bible's information is without error. But some consider that literary genres may require a non-literal interpretation. Poetry in Bible passages, like the Psalms and Song of Solomon, should not be expected to be interpreted literally. Late twentieth century American apologist William Lane Craig agrees, "Scripture is not only inerrant in its teaching about doctrine and morals but also in its assertions about historical facts."2 Yet, Craig did not accept that Genesis was intended as a historical narrative. Therefore, his reading of Genesis rejected Morris' understanding of a 6-day Creation. Despite the variation in understanding, both Morris and Craig attest to the Bible's inerrancy. Yet this small but definite variance during the tumultuous 1960's and 70's sparked such dissension that evangelical theologians sought to compose a consensus. Thus, the Chicago Statement on Biblical Inerrancy was written in 1978. Article XII affirms, "Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit…" Famous Evangelical theologians like Norman Geisler and R.C. Sproul signed it. But the document did not herald the end of a broadening definition for inerrancy.

Inerrancy simply means without error. Yet in the twentieth century alone, its theological definition-once strict and precise-gradually devolved into a concept guided more by philosophy and secularism than by theology. Founder of the Institute for Creation Research, Henry Morris wrote of the Bible's absolute inerrancy, "scientifically as well as historically, and the record of creation in Genesis is to be accepted literally."1 New Testament verse 2 Timothy 3:16 states, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (NKJV). Theologians, then, may interpret that verse to mean the Bible's information is without error. But some consider that literary genres may require a non-literal interpretation. Poetry in Bible passages, like the Psalms and Song of Solomon, should not be expected to be interpreted literally. Late twentieth century American apologist William Lane Craig agrees, "Scripture is not only inerrant in its teaching about doctrine and morals but also in its assertions about historical facts."2 Yet, Craig did not accept that Genesis was intended as a historical narrative. Therefore, his reading of Genesis rejected Morris' understanding of a 6-day Creation. Despite the variation in understanding, both Morris and Craig attest to the Bible's inerrancy. Yet this small but definite variance during the tumultuous 1960's and 70's sparked such dissension that evangelical theologians sought to compose a consensus. Thus, the Chicago Statement on Biblical Inerrancy was written in 1978. Article XII affirms, "Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit…" Famous Evangelical theologians like Norman Geisler and R.C. Sproul signed it. But the document did not herald the end of a broadening definition for inerrancy.

This paper examines the Local Content Policy in Nigeria’s oil and gas industry and its implications for intercultural communication. It interrogates how the policy, designed to promote indigenous participation and reduce over-dependence on foreign expertise, has influenced workplace dynamics across cultural lines. The study highlights challenges such as communication barriers, cultural misunderstandings, and organizational conflicts arising from the interaction of expatriates and local workers. It further emphasizes the importance of intercultural competence, negotiation, and adaptation in fostering mutual understanding and effective collaboration. The paper concludes that successful implementation of the Local Content Policy requires not only structural and legislative measures but also deliberate efforts to bridge cultural divides, promote inclusivity, and enhance communicative practices within the industry.

Almost all of Wood's objections against my Genealogical Adam and Eve (GAE) model are based on failures to consider what I have already written in the book that he reviewed. This is a hallmark of poor scholarship. Good scholarship requires a thorough understanding with the original work to formulate an accurate critique. Likewise, ignoring scholarly literature that has been cited by the author is a serious academic failing. Wood is guilty of that as well. I identify 7 errors in Wood’s critique of my model which illustrates the points mentioned above.

Almost all of Wood's objections against my Genealogical Adam and Eve (GAE) model are based on failures to consider what I have already written in the book that he reviewed. This is a hallmark of poor scholarship. Good scholarship requires a thorough understanding with the original work to formulate an accurate critique. Likewise, ignoring scholarly literature that has been cited by the author is a serious academic failing. Wood is guilty of that as well. I identify 7 errors in Wood’s critique of my model which illustrates the points mentioned above.

The multivalent symbols in the seven messages of Rev 2-3 come from three primary sources: (1) the socio-historical setting of Asia Minor, (2) the opening chapter of Revelation, and (3) Old Testament allusions. It is the last of these that is of interest in this essay. Specifically, the character of these allusions displays a covenantal quality akin to the Israelite pact initiated at Mt. Sinai. While many have sought to demonstrate the covenantal background of the seven messages through shared structure, none has considered the nature of the Old Testament allusions themselves, as well as the paraenetic function they have for the recipients of the message. This article seeks to demonstrate that the Old Testament allusions in Rev 2-3 convey a covenantal character for the pastoral purpose of encouraging the churches to remain faithful to Jesus, their covenant suzerain/king.

Evolutionary creation claims the Father, Son and Holy Spirit created the universe and life through an evolutionary process. This position fully embraces both the religious beliefs of conservative Christianity and the scientific theories of cosmological, geological and biological evolution. It contends that God ordains and sustains the laws of nature, including the mechanisms of evolution. More specifically, evolution is 'teleological,' and features plan, purpose and promise. In particular, this view of origins asserts that humanity evolved from primate ancestors, and during this natural process the Image of God arose and sin entered the world. Evolutionary creationists experience God's presence and action in their lives. They contend that the Lord meets men and women in a personal relationship, which at times involves both dramatic and subtle miraculous signs and wonders. The term 'evolutionary creation' to most individuals seems like a contradiction in terms. This would be the case if the words 'evolution' and 'creation' were restricted to their popular meanings. That is, if the former is bound to an atheistic world view, and if the latter refers exclusively to literal 6 day creation. However, evolutionary creation moves beyond the common use of these terms and the simple 'evolution vs. creation' debate. The most important word in this category is the noun 'creation.' Evolutionary creationists are first and foremost thoroughly committed and unapologetic creationists. They believe that the universe is a created reality that is absolutely dependent for its every moment of existence on the will and grace of the Creator. The qualifying word in this term is the adjective 'evolutionary,' indicating the method through which God created the world. This view of origins is often referred to as 'theistic evolution.' However, that categorization places the process of evolution as primary term and makes the Creator secondary as only a qualifying adjective. Such an inversion in the order of priority is unacceptable to evolutionary creationists. Within Protestant evangelical circles, evolutionary creation is held by a small but growing number of individuals educated in both science and Scripture. In particular, a majority of these Christians trained in the biological sciences accept this position. The leading evangelical evolutionary creationist today is Howard Van Till. He spent most of his career at Calvin College, an institution considered to be the leading evangelical college in the United States supporting this view of origins. Van Till claims that God created the world 'fully-gifted' from its inception so that all the universe and life would evolve without subsequent Divine interventions. Evolutionary creation best describes the official position of the Roman Catholic Church, though it is often referred to in this tradition as 'theistic evolution.' In 1996 Pope John Paul II made international headlines by claiming that "new knowledge leads to the recognition of the theory of evolution as more than a hypothesis." In order to explain this view of origins to other conservative Christians, evolutionary creationists begin by pointing to the remarkable parallels between human development in womb and the evolution of the universe and life. They underline that God's hand in fashioning of each person individually is similar to

This prophetic exegesis reframes the Genesis narrative through the lens of divine vulnerability, grief, and broken trust. Rather than viewing Chukwu's question to Adam-"Where are you?"-as condemnation, the paper presents it as a divine cry of heartbreak. Through scriptural exegesis (Genesis 1-3, John 1), theological analysis, and prophetic insight, the work explores how humanity's disobedience wounded the heart of God and how His question continues to echo today. This is both a theological exposition and a personal confession-a call to restore intimacy and reverence in the modern Church.

There are at least three (3) things to consider when exploring the origin of evil and its relationship to original sin. 1. First of all, to understand why moral, physical, material and spiritual pain, suffering, decay, sin, corruption and evil manifest realities of our existence, it is necessary to expand our focus from Genesis 1-3. The narrative was sufficient for the times when Moses first penned, or gathered the accounts of the first three Chapters of Genesis.

The traditional understanding of Genesis 2:21–22 as describing the removal of a literal rib from Adam has persisted for centuries in both scholarly and popular Christian thought. However, a closer linguistic and contextual analysis of the Hebrew term ṣēlāʿ (צֵלָע) and its Greek counterpart pleura (πλευρά) suggests a broader and more theologically rich meaning—namely, that God took from Adam’s side, not merely a bone. This paper defends the “side” interpretation by examining lexical evidence from both the Hebrew Bible and the Septuagint, reinforced by intertextual parallels in the New Testament, particularly John 19:34.
Theologically, the act of forming Eve from Adam’s side rather than from dust, as with Adam himself, speaks to unity, shared nature, and the covenantal bond of marriage. Further support is drawn from ancient Near Eastern architecture and literary patterns, in which ṣēlāʿ signifies sacred structural sides, adding a typological layer to the creation of woman. This study also integrates modern genetic insights regarding Adam’s XY composition to highlight the scientific plausibility of Eve’s formation from male genetic material. Ultimately, the text reveals a profound theology of human origin, gender, and divine intentionality that has often been obscured by oversimplified translations.

Made in the image of the Trinity, we are not made to be alone. Self-sufficiency is abhorrent to the human condition. The Bible declares this truth in the beginning: the Garden of Eden meets all of Adam's material needs, grants him safety and security, and provides him with meaningful work. He even has God to talk to. Nevertheless our Creator, Abba, discerns that Adam needs a partner. Adam needs to do more than just work and live; he needs to work with and live with. For Adam, and all humankind, self-sufficiency is insufficient. There is more. The soul (like God) seeks relationship not through a sense of lack, but from a feeling of potential, the intuition that openness to another offers increase. We are pulled by promise, not pushed by need.

This paper conducts an examination of major theological interpretations of Adam and Eve within Christian orthodoxy, delineating them from heretical perspectives. Models range from historical-literal views of Adam and Eve as sole progenitors to archetypal-representative frameworks within broader populations, yet orthodoxy consistently affirms the Fall’s reality, sin’s human origin, and redemption through Christ. Conversely, Pelagianism, Gnosticism, radical naturalism, and purely mythological readings reject these essentials, falling outside orthodox bounds. Through detailed biblical exegesis, historical theology, and anthropological synthesis, this study clarifies faithful belief’s boundaries, proposing a Covenantal Image-Bearing Model situating Adam and Eve ~50,000–70,000 years ago in the Last Ice Age Persian Gulf. This model integrates Scripture with science, upholding orthodoxy’s core: a historical Fall, the Imago Dei as spiritual capacity, universal sin, and Christ’s atonement. The analysis offers a robust contribution to theological anthropology, bridging ancient faith and modern inquiry.

This dissertation seeks to present a coherent conception of the biblical concept of the Kingdom of God through critical examination of the writings of Dr. George E. Ladd and Dr. Gregory Beale. The strengths and weaknesses of each man's thought is presented in turn, followed by a comparative assessment and elucidation of more positives and negatives, with biblical evaluation throughout. A final chapter summarizes conclusions and presents a coherent understanding of the Kingdom of God, with a final summary of relevant applications to Christian life and the Church.

Wo lag der Garten Eden? Der ernsthaften Suche nach Eden steht meist die Sicht im Weg, die Schöpfungsgeschichte sei nur ein Mythos, eine fromme Legende. Die Genesis möchte aber offensichtlich nicht als Mythos verstanden werden, sondern als tatsächlich geschehene Geschichte.

Is the pre-woman, man-and-God block of text in Genesis 2 intending to be demotive of the woman? I demonstrate it's to very much to the contrary. Even Proverbs 25:2 intends to encourage the godly to study Scripture. And, Scripture is not a 'Complete Idiot's Guide to Scripture.

This paper critically examines John H. Walton’s The Lost World of Genesis One: Ancient Cosmology and the Origins Debate, evaluating his thesis that Genesis 1 should be interpreted as an ancient cosmological text rather than a modern scientific account of material origins. Walton argues that the creation narrative describes functional rather than material origins and presents the "cosmic temple inauguration" view, wherein God assigns roles and functions to creation rather than bringing matter into existence. While Walton’s use of Ancient Near Eastern (ANE) literature and his emphasis on functional ontology provide valuable insights, his argument downplays the material elements present in the biblical text. The paper highlights strengths in Walton’s comparative analysis with ANE texts and linguistic studies but critiques his selective use of evidence and potential theological implications, particularly concerning creatio ex nihilo. It proposes that a more balanced reading of Genesis 1—incorporating both material and functional aspects—offers a fuller understanding of the text. The study concludes that while Walton's approach is thought-provoking and enriches theological discourse, a nuanced perspective is necessary to maintain the integrity of biblical theology and traditional exegesis.

Jacob's life, sprawling across roughly 25 chapters of Genesis, is one of the Bible's most intricate tales of transformation. More ink is devoted to him than to Noah or Abraham; his story rivals the epic stories of David and Moses, eclipsed only by the Lord Jesus Christ.
He was transformed by God from a cunning "heel-grabber" to Israel, meaning "he who strives with God." Jacob's journey is no mere historical record-it echoes the turbulent path of the nation of Israel, as Micah notes the lame made a remnant (Mic 4:6-7) and Zephaniah of the halting people redeemed (Zeph 3:19).
Significantly, it also speaks to every soul seeking to know God and to walk in faith. His life was a gauntlet: overlooked by his father, threatened by his brother, cheated by his uncle, gripped by fear, and disciplined by God.
Yet, at the end of his life, he testified that God had always been with him-"God… hath fed me all my life long unto this day… The Angel which redeemed me from all evil" (Gen 48:15-16).
This essay delves into how God reshaped Jacob's flawed faith into trust through relentless trials-a process Paul captures: "It is God who works in you both to will and to do of his good pleasure" (Phil 2:13)-and how this can mirror our own spiritual forging.
In an important way, Jacob's transformation stands as a pattern or example of every person's transformation, all who seek to walk in spirit and in truth (John 4:23).

William Lane Craig's recent work In Quest of the Historical Adam (2021) makes claims concerning the age of the earth, the evolution of man, and the text of the primeval history which he classifies as mytho-history. This classification of the primeval history's genre as mytho-history is problematic. Such a conclusion betrays a reader response hermeneutic consequent of Craig's presuppositions concerning recent scientific hypotheses. This article will seek to show that the proper genre of Genesis 2:4ff is historical narrative and not mytho-history. If the article is successful, then the reader will be left to decide whether to accept the historical narrative as factual or to reject its factuality, rendering the Bible as errant. This is the only hermeneutically valid option if authorial intention and original audience response to the text is maintained as the locus of meaning which the historical-grammatical method of exegesis has long demanded.

Menzieshill Parish Church I don't think it terribly bold to say up front that William Lane Craig's In Quest of the Historical Adam is one of the best, if not the best, of its kind-and this for two reasons. First, the clarity, analytic rigor, and attention to detail we have come to expect from Craig is on full display throughout the manuscript, and his nuanced and penetrating treatment of diverse (though interrelated) issues contained therein comes as a breath of strikingly fresh air in a region of Christian theology which, all too often, is decidedly lacking in these scholarly virtues. Secondly, Craig's book is basically sui generis: an analytic philosopher's wide-ranging treatment of the most fundamental exegetical and scientific issues pertaining to the question of a historical Adam. It is an ambitious cross-disciplinary work few would even consider attempting; Craig, however, pulls it off remarkably well. These undeniable merits do not by themselves, of course, guarantee the ultimate success of the book's argument. This latter question will be explored in the second part of this review. First, however, I shall summarize the book's contents, laying stress on what I take to be the elements-both strengths and weaknesses-most pertinent to Craig's overall case.

This article aims to challenge the common view that virtually all early eastern thought on the doctrines of the Fall and Original Sin favours what has come to be called Ancestral Sin, or the ‘eastern view’. To begin, Ancestral Sin is broadly outlined in conversation with several recent writers; it is noted in particular the ways in which this tradition has often been defined in opposition to quintessentially ‘western’ emphases vis-à-vis the origin of sin. This serves as a foundation for the remainder of the article, where the hamartiological thought of Tatian, Melito, Theophilus, and Irenaeus is considered against the backdrop of Ancestral Sin as previously demarcated. It is concluded that though each thinker no doubt shares important affinities with Ancestral Sin, the discordances evidenced are both too plentiful and too substantial to overlook, so much so as to cause appreciable hesitancy about a straightforward ‘eastern’ ascription. A fundamental east/west divide on original sin is, in the earliest years at least, not so certain as is sometimes assumed.

In this article, I discuss the extent to which St. Paul's view of the doctrine of Original Sin ought to be taken as authoritative for confessing Christians today. I begin with the observation that there are, in the main, two camps represented in the contemporary literature. On the one hand, there are those who affirm the presence of Original Sin in Rom. 5, and consequently embrace the doctrine; on the other hand, there are those who deny Original Sin any substantive anchor in the text, and as a result conclude it is not necessary to believe today. I argue that things are not so straightforward, and present what I take to be a legitimate via media between these two positions. In the first main section of the article, I argue on exegetical grounds that Rom. 5:12-21 can be rendered adequately intelligible only when we admit that something like the Augustinian view of Original Sin is present at least in nuce. This I attempt to demonstrate in conversation with Douglas Moo and C. E. B. Cranfield (plus a bonus thought from Luther). While not, of course, the full-blown Augustinian doctrine, St. Paul's mind is, I contend, much nearer to the former's view of Original Sin than is commonly supposed. However, in the second main section I turn my attention to the question, So what? I discuss a number of theological and exegetical considerations which make it clear, I think, that St. Paul is not urging belief in Original Sin so much as he is utilizing an "intertestamental expansion" of an OT text to paint a picture about Christ and what we ought to believe about him. As such, I encourage and defend the application of a relatively mild hermeneutical principle which will allow the theologian a clear and biblically faithful way around the doctrine of Original Sin, if this is what is desired.

This paper contributes to an exegetical theology of evangelism by providing an exegetical and theological analysis of five passages, Isaiah 55, Matthew 11:28-30, John 1:11-13, John 4:10-17, and Revelation 22:16-17, which demonstrate that gospel invitations are fully biblical and necessary.

Lord Byron – why on earth do we keep that obsolete title? – sees in  Cain a picaresque discontented unfaithful rebellious chap who lets Lucifer take him on a great trip to other dimensions of this world where he discovers that only humanity is doomed to die, each individual, one after the other because his mother disobeyed God and let the snake court her and seduce her into picking a fruit – probably a fig rather than an apple – from the Tree of Knowledge declared out of human scope by God.

That’s the whole dilemma of Prometheus, or later Dr. Faustus, or in-between of the poor Daniel who will end up with the lions, playing cat and NOT mouse with them. Cain is rebellious and Byron, with this long trip beyond death and the earth's surface into the cosmos, supports and encourages his rebellion. He also exonerates his killing his brother Abel as being an accident resulting from Abel’s subservience and obstinacy.

Blake protested at the time and evoked Abel’s ghost to support what Blake believes deeply: there exists a higher all-powerful order in this human cosmic and ethical adventure called life and man is supposed to abide by its orders and commands. There cannot be any rebellion. Let yourself be carried by this enormous power that may lead you to full communion within and with this cosmic energy. Submit to the vision of the beyond of this narrow material and human life which is doomed and has been deemed to end up in death. Life is mortal.

Science is dependent upon these laws. Without them, measurements would not be accurate, and scientific results would always vary. Chaos would exist!

When God created the heavens and the earth, God established rules and laws for His creation!

Genesis 1 is clear: God established the greater and lesser lights and established when the morning and evening starts and ends.

He established where the waters end and where the land starts. He established that seeds and trees would reproduce after their own kind, living creatures, after their OWN KIND! That is within their own species!

James Hamilton offers here a full volume to the corpus of books on the topic of typology in the Bible. Unfortunately his use of the term conflates phenomena of a mixed variety from narratives echoes and allusions to parallels to direct, predictive prophecies which are cited verbatim. In so doing, he obfuscates rather than clarifies the term typology. He also wants to secure against potential abuses by locating and limiting typology to authorial intention, an unstable alchemy of textuality versus historical correspondences between persons, objects, and events. However, authorial intention is a textual attribute, not a historical. Biblical authors cannot intentionally orchestrate historical phenomena of correspondence. For these reasons, his promising book is unconvincing, based on flawed premises.

James Hamilton has contributed a new volume to the corpus of books in the field of Biblical Typology. Unfortunately, he has so conflated the meaning of the term that everything from narrative echoes and allusions to direct, prophetic citations are labelled as "types," significantly obscuring the term itself rather than providing clarity. While he wants to maintain authorial intention of the source author, his fundamental challenge is how an author can "intend" persons, objects, and events. Authorial intention is limited to textual phenomena, not historical correspondence. His desire to equate the two is unconvincing.

Young-earth creationism (YEC) is one of the more peculiar manifestations of broader evangelical culture. It continues to be the most common view of the relationship between science and Scripture held in the evangelical community and, unfortunately but understandably, the view of science most non-Christians associate with evangelicalism. For scientifically literate non-Christians, it presents an obstacle to Christian faith, and for young Christians who have been raised to equate YEC with the teaching of Scripture, it can destroy their faith altogether when its falsity is discovered. With a view toward encouraging a culture of biblical and scientific literacy and overcoming the anti-intellectual legacy of fundamentalism that sustains this particular “scandal of the evangelical mind”, we offer a synoptic critique of young-earth creationism while developing and defending an evangelically acceptable alternative for understanding the relationship between God’s works and God’s words.

The question of the location of Adam and Eve's Garden is being instrumentalised as a specific argument by contemporary Muslim opponents of human evolution. They insist that the Garden is the heavenly Paradise to negate the possibility of the earthly evolution of the human species. Likewise, Muslim advocates of evolution, by placing the Garden on Earth, are claiming to provide a novel solution to a conflict between religion and science. However, the question of the Garden's location was a point of discussion for exegetes throughout most of Muslim history, and it was often addressed at great length, yet they did not conceive of it in reference to the question of evolution. Their motivations and frames of reference were necessarily different. This provides an opportunity to explore the impact that varying temporal concerns have on interpretation. It also gives insights into how the intersection of science and religion impacts on hermeneutics as well as on general perceptions in the religious community. This study examines seventeen exegeses from various eras to determine how exegetes perceived, contextualised, approached, and responded to this question, and what influenced their responses. Four major opinions are identified – two placing the Garden in heaven, one locating it on Earth, and a stance of non-commitment – with supporting arguments and counterarguments. The motivations that influenced the different opinions were varied, from linguistic to theological to reformist, but never scientific. Therefore, the controversy that has surfaced today replicates one that existed in the past for entirely different reasons. Moreover, exegetes of the past generally agreed there is no consensus on this issue and they regarded no interpretation as theologically binding. This contrasts with contemporary claims that a heavenly location is theologically binding doctrine, showing a fundamental hermeneutical and methodological disconnect between some contemporary traditionally minded Muslims and the tradition they purport to follow.

in regard to evidence of human language agency in Genesis 2:19, Henry Morris asserts that God outright 'told', even 'commanded' Adam to name the animals (Ref 1). I argue that the text does not evidence such an assertion. I argue it evidences, rather, the fully active language agency of Adam and Eve in their respective initial time with God. This is a case of Scripture Interpreting Scripture. Most particularly, the larger passage indicates a fully active human language agency, precisely by (1) its saying nothing that precludes its full activity, and (2) saying much that cannot otherwise be predicted.

Three facts: Genesis 2:7-23 is a very small and short text, This text does not state anything to the effect that God told Adam anything in relation to the animals. The text DOES bother to say that God wanted 'to see' what names Adam would come up with to name them. Given these three facts, this third fact cannot be predicted by the presumption that God was instructing Adam what to do, such as telling Adam to name the animals. But, this third fact would be expected if God and Adam had been conversing all along, and that that conversation hinged on inventing names, as such, for things, as such.

Presentation delivered at the conference titled "In the Beginning: Life, the Universe, and Everything" (part of the 2024 – 2025 "Organs and Origins Conference Series"), organized by the College of Science and the McGrath Institute for Church Life at the University of Notre Dame (Indiana). December 6-7, 2024.

Paradise ven, which is replaced by New Haven (soon renamed "Ruby" after an early setback), and finally the refuge for women known as the Convent, recalling the site's previous occupation by an order of nuns. While all these projects stumble badly as attempts to create a paradise on earth, in the closing pages two of the characters look out to sea in a place named paradise. Paradise offers consolation in the form of a distant prospect. The biblical trope of paradise also provided the foil for a string of early 20th-century dystopian novels, ranging from Evgenii's Zamyatin's We (1921) to Aldous Huxley's Brave New World (1932), as Efraim Sicher shows in an article. More recently such biblically inflected dystopias have focused on the environmental crisis, as with Ben Elton's This Other Eden (1993), or the effects of a worldwide plague, as with Margaret Atwood's Oryx and Crake (2003) or Bernard Beckett's Genesis (2006).

Esta charla trata de mostrar sucintamente que los procesos creadores presentes en los mitos de creación como el de Eva y el de la vieja Lai son idénticos a los que los jóvenes experimentan durante sus primeros veinticinco o treinta años de vida. Al concluir la lectura uno se da cuenta de lo fidedignamente que el mito refleja los procesos creadores vigentes en el joven. Se puede decir que los describe. La comparación de los procesos creadores ha sacado a la luz asimismo que no hay nada nuevo bajo el sol. Ha mostrado lo actuales que eran nuestros remotos antepasados y lo antiguos que somos nosotros.

Tolkien spent years working out a detailed background mythology for his fantasy series, The Lord of the Rings, and his son Christopher published those notes as a 12-volume History of Middle Earth after his father's death. Buried in the 10th volume is "The Tale of Adanel."

You see, Tolkien had a problem. Elves are immortal, but humans die. He needed to explain that fact, even if only to himself. The answer was The Tale of Adanel, his version of "the Fall" of humanity. The story was told by a human to an elf in the early generations, and Adanel was a wisewoman who preserved the legend and passed it along to other wisewomen until it was eventually written down.

This almost Lost forgotten book until now for your viewing / study pleasure provides a structured narrative of the principal events recorded in the Bible, from the Creation of the World to the Death of St. Paul, followed by a continuation detailing events leading up to the final Destruction of Jerusalem. This historical and theological work is organized into several key sections that explore both the Old and New Testaments in a concise and accessible manner.
The book begins with the Creation, introducing readers to the foundational stories of Adam and Eve, the Fall of Man, and subsequent events like Cain and Abel and the Great Flood in the time of Noah. It continues with the Patriarchal history, detailing the lives of Abraham, Isaac, Jacob, and Joseph, highlighting God’s covenants and promises to His chosen people.
The narrative proceeds to the Exodus and the leadership of Moses, including the dramatic Ten Plagues and Parting of the Red Sea, followed by the giving of the Ten Commandments at Mount Sinai. From there, it recounts the Wilderness Wanderings, the Conquest of Canaan under Joshua, and the period of the Judges, including the stories of Samson and Ruth.
Moving into the era of the Monarchy, the book covers the reigns of King Saul, David, and Solomon, focusing on the establishment of Israel as a kingdom and the building of the Temple in Jerusalem. The narrative also delves into the division of the kingdom into Israel and Judah, the prophetic ministries of Elijah, Elisha, Isaiah, Jeremiah, and others, and the eventual exile of the Jewish people to Babylon.
In the New Testament portion, the book recounts the life, ministry, and teachings of Jesus Christ, including His miracles, parables, crucifixion, and resurrection. It then shifts to the founding of the early Christian church, with special focus on the missionary journeys and writings of St. Paul.
Finally, the book provides a continuation of events beyond the biblical narrative, up to the Destruction of Jerusalem in 70 AD by the Romans, a significant event in both Jewish and Christian history.
This concise yet comprehensive overview of biblical history offers readers a clear and organized view of key events, theological themes, and historical developments found in
Chapter I: From the Creation to the Deluge
This chapter opens with the Creation of the world, detailing the formation of the heavens, earth, and all living things, with Adam and Eve as the first humans. It recounts the early history of humanity, including the Fall in the Garden of Eden, which introduces sin into the world. Key stories include Cain and Abel, and the growing corruption of mankind, culminating in the Great Flood during the time of Noah, a divine judgment to cleanse the earth of its wickedness.
Chapter II: From the Deluge to the Confusion of Languages at Babel
After the floodwaters subside, Noah’s descendants begin to spread across the earth. This chapter focuses on the post-Flood repopulation of the earth, the Covenant of the Rainbow, and the rise of powerful human civilizations. It highlights the story of the Tower of Babel, where humanity, united by one language, attempts to build a tower to heaven, leading God to confound their language and scatter them across the world. This event marks the beginning of diverse cultures and languages.
Chapter III: From the Confusion of Languages to the Birth of Moses
This section traces the line of the patriarchs, starting with Abraham, who receives the promise of a great nation from God. It follows the stories of his son Isaac, grandson Jacob, and great-grandson Joseph, whose life in Egypt sets the stage for the future enslavement of the Israelites. The chapter culminates with the birth of Moses, the future leader who will liberate his people from Egyptian bondage.
Chapter IV: From the Birth of Moses to the Conquest of Canaan by the Israelites
The focus shifts to the life and mission of Moses, including the dramatic events of the Exodus from Egypt, the Ten Plagues, and the miraculous Parting of the Red Sea. Moses leads the Israelites through the wilderness, receiving the Ten Commandments from God at Mount Sinai. The chapter concludes with the Conquest of Canaan, where under the leadership of Joshua, the Israelites begin to take possession of the Promised Land.
Chapter V: From the Conquest of Canaan to the Monarchical Government
This chapter covers the transitional period after the conquest of Canaan, where the Israelites are ruled by Judges. Figures like Samson, Gideon, and Deborah lead the people in times of crisis. Eventually, the Israelites demand a king to rule them, marking the end of the judges and the beginning of the monarchical period in Israel’s history.
Chapter VI: From the Monarchical Government to the Revolt of Ten Tribes Under Jeroboam
Here, the narrative explores the establishment of the Israelite monarchy with King Saul, followed by the reigns of David and Solomon. After Solomon’s death, the kingdom splits into two: the northern kingdom of Israel and the southern kingdom of Judah, with Jeroboam leading the northern tribes in revolt against Solomon’s successor, Rehoboam.
Chapter VII: The Kingdom of Israel from its Foundation by Jeroboam to its Dissolution by Shalmaneser
This chapter chronicles the rise and fall of the northern kingdom of Israel. It details the rule of several kings, the worship of false gods, and the increasing apostasy of the nation. Eventually, Israel is conquered by the Assyrian King Shalmaneser, leading to the kingdom’s destruction and the exile of its people.
Chapter VIII: The Kingdom of Judah from the Accession of Rehoboam to its Final Catastrophe under Zedekiah
Focusing on the southern kingdom of Judah, this chapter spans the reigns of its kings from Rehoboam to Zedekiah. Despite periods of religious reform, Judah faces its own decline due to disobedience and idolatry. The narrative ends with Babylon’s conquest of Jerusalem, the destruction of the Temple, and the exile of the Jewish people under King Nebuchadnezzar.
Chapter IX: From the Return of the Jews out of Babylon to the Death of Nehemiah
This chapter covers the return of the Jewish exiles under leaders like Zerubbabel, Ezra, and Nehemiah. It describes the rebuilding of the Temple and the walls of Jerusalem, as well as the religious reforms that reestablished the worship of God among the returning Jews.

Chapter X: Continuation of Jewish Affairs from the End of the Old Testament to the Birth of Our Saviour
A gap exists between the Old and New Testament periods. This chapter bridges that gap by summarizing key historical events during the Intertestamental period, including the Maccabean Revolt, the rise of the Roman Empire, and the political and religious developments leading up to the birth of Jesus Christ.
Chapter XI: From the Birth to the Ascension of Jesus Christ
This chapter narrates the life of Jesus Christ, focusing on His miraculous birth, His teachings, parables, and miracles, as well as His crucifixion and resurrection. It concludes with His ascension into heaven, marking the end of His earthly ministry.
Chapter XII: From the Ascension of Our Saviour to the Death of St. Paul
This chapter focuses on the growth of the early Christian church after Christ’s ascension. It highlights the missionary journeys of the Apostle Paul, the spread of Christianity throughout the Roman Empire, and Paul’s eventual martyrdom.
Chapter XIII: Continuation of the Jewish History from the Death of St. Paul to the Final Destruction of Jerusalem by the Romans
The final chapter covers the events leading to the destruction of Jerusalem by the Romans in 70 AD, an event that marks a turning point in Jewish history and the early Christian church. It discusses the Jewish revolts and the fall of the Second Temple, concluding this compendious view of Scripture history.
And
The Sacred Mirror, or Compendious View of Scripture History (1806) i touches upon esoteric and sacred themes that are present within the Scriptures and their interpretations. The esoteric aspects of the book might not be overt but can be uncovered through a deeper reading of its content. Here are some sacred or esoteric themes present in the work:
1. Symbolism of Numbers
Throughout the Bible, numbers like 7, 40, and 12 hold deep symbolic meaning. The book would touch upon the significance of these numbers in biblical history, such as the 7 days of creation, the 40 days of rain in the flood, or the 12 tribes of Israel. In esoteric traditions, these numbers are often seen as embodying divine harmony, completeness, or trial and transformation.
2. Sacred Covenants
The book highlights God’s covenants with humanity, such as the Abrahamic Covenant or the Mosaic Covenant. Esoterically, these covenants represent more than just historical agreements—they symbolize humanity's spiritual evolution and connection with the divine. Covenants are seen as sacred contracts, implying hidden meanings about mankind’s role in the cosmic plan.
3. Prophetic Visions and Esoteric Interpretations
The narratives in the book surrounding figures like Isaiah, Jeremiah, and Daniel introduce prophetic visions that have been interpreted in both traditional and mystical ways. For example, Daniel’s vision of the four beasts or Isaiah’s vision of the seraphim often carry esoteric meanings relating to future events, divine justice, and the nature of heavenly beings.
4. The Destruction of the Temple
The book’s final chapters deal with the destruction of the Second Temple in 70 AD, which is a pivotal moment in both Jewish and Christian mysticism. In esoteric traditions, the destruction of the Temple is not just a historical event, but also a symbol of spiritual exile and the fracturing of the sacred connection between God and mankind. Mystical interpretations of this event often focus on the deeper spiritual lessons and the eventual return of divine order.
5. Messianic Expectation and Esoteric Christology
In the sections covering the birth o...

In this article, I aim to show, first, that theodicy tends to be a major motivating factor grounding biblical-theological arguments in favor of historicity; and second, that a historical Adam/Fall fails to address adequately the questions theodicy raises. I do not argue here for or against the historicity of Adam; nor do I seek to offer a new theodicy. My intended contribution is more modest: to critique the strong impact that theodicy has on the question of the historicity of Adam/the Fall and to open space for nonhistorical interpretations. I conclude by commending Dietrich Bonhoeffer’s exposition of Gene- sis 1–3 as theologically fruitful.

In the first part of this book, it compares the Young Earth Creationists (YEC) interpretation of geology to the rocks of a study area that includes Texas, New Mexico, northern Mexico and offshore Texas. Several YEC claims inherently make predictions about how the geologic record should look. Here are three key predictions: 
1. All of the rocks formed since creation were laid down in a few thousand years.
2. Large amounts of the rock record were deposited by a global flood that laid down its deposits over a one-year period. 
3. All of the rocks deposited since the flood were deposited in a very limited time, (most over a 350-to-450-year period, if the flood occurred approximately 4350 years ago).
Texas and the nearby area provide great opportunities to test these predictions.  The book presents many examples where the predictions clearly fail. If the rocks demonstrate that they were formed over periods of time greater than one year, those rocks cannot have been formed during Noah’s flood (2 above).  Many examples of this are documented.  In fact, it is clear in many cases, that the rocks were formed over a period of time longer than the 5,000 to 10,000 years that YEC interpret that the Earth has existed (1 above).  In some cases, rocks were deposited in environments such as desert settings that just were not compatible with deposition in a global flood. 
It is possible to recognize approximately what sediment has been deposited since the time of Abraham, approximately 4000 years ago and we recognize that relatively little has been deposited.  YEC interpret the top level of flood deposits in very different places, but all have great difficulty in explaining all of the rocks that were supposed to have formed in just a few hundred years. 
The second part of the book investigates what other possibilities exist for correlating Genesis with the data from science and nature.  It examines these four questions:
• Can the Genesis 1 account of creation over seven days be reconciled with the scientific understanding of time?
• Can the story of Adam and Eve be reconciled with scientific data?
• Is the biblical account of Noah’s flood a record of a real historical event?
• If so, when was it and what might it have looked like?
Scientific discoveries to date can indeed be interpreted in ways that are consistent with the Biblical accounts.  Several options are presented that show ways that this might be done.

The 'Factory' model of 'public' education in the West had made philosophical inroads into the minds of some well-respected Christians from their youth. This is why, for example, among Biblical Young Earth Creationists, one Henry Morris asserted, without evidence, that God had outright 'told', even 'commanded' Adam to invent names for the particular kinds of animals God was bringing him (Genesis 2:19b-20) ((See, Henry M. Morris, Biblical Creationism: What Each Book of the Bible Teaches About Creation and the Flood, Master Books edition 2000 ('commanded' pg. 20, second-to-bottom line.))