Summary of William Lane Craig's In Quest of the Historical Adam , livre ebook

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60 pages

English

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Please note: This is a companion version & not the original book.
Sample Book Insights:
#1 The question of the historical Adam is a peripheral concern in Christian theology. The doctrine of original sin is not a necessary condition of the doctrine of the atonement, and the gospel proclamation that Christ died for our sins in accordance with the scriptures does not require Adam’s sin to be true.
#2 The importance of the historical Adam is only relevant if the doctrine of original sin is important. However, it is unclear that the doctrine of original sin is essential to the Christian faith. The doctrine enjoys slim scriptural support, and it is not clear that it is taught in Romans 5:12–21.
#3 Denying the historicity of Adam and Eve threatens to undo the deity of Christ and thus destroy orthodox Christian faith.
#4 The existence of the historical Adam is essential to Christianity, as it is the basis for the doctrine of original sin. But what if the scientific evidence is incompatible with the existence of the historical Adam.

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Biblical studies

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Publié par	Everest Media LLC
Date de parution	24 mars 2022
Nombre de lectures	0
EAN13	9781669363682
Langue	English
Poids de l'ouvrage	1 Mo

Informations légales : prix de location à la page 0,0150€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

Extrait

Insights on William Lane Craig's In Quest of the Historical Adam
Contents Insights from Chapter 1 Insights from Chapter 2 Insights from Chapter 3 Insights from Chapter 4 Insights from Chapter 5 Insights from Chapter 6 Insights from Chapter 7 Insights from Chapter 8 Insights from Chapter 9 Insights from Chapter 10 Insights from Chapter 11 Insights from Chapter 12 Insights from Chapter 13
Insights from Chapter 1

#1

The question of the historical Adam is a peripheral concern in Christian theology. The doctrine of original sin is not a necessary condition of the doctrine of the atonement, and the gospel proclamation that Christ died for our sins in accordance with the scriptures does not require Adam’s sin to be true.

#2

The importance of the historical Adam is only relevant if the doctrine of original sin is important. However, it is unclear that the doctrine of original sin is essential to the Christian faith. The doctrine enjoys slim scriptural support, and it is not clear that it is taught in Romans 5:12–21.

#3

Denying the historicity of Adam and Eve threatens to undo the deity of Christ and thus destroy orthodox Christian faith.

#4

The existence of the historical Adam is essential to Christianity, as it is the basis for the doctrine of original sin. But what if the scientific evidence is incompatible with the existence of the historical Adam.

#5

The second option is to maintain that while the authors of Scripture may have believed in a six-day creation, a historical Adam, a worldwide flood, and so on, they did not teach these things. Since inspiration’s guarantee of truthfulness attaches only to what the Scriptures teach, we are not committed to the truthfulness of the authors’ personal beliefs.

#6

The distinction between accepting a proposition and believing a proposition is important in the philosophy of mathematics when it comes to the ontological commitments of mathematical language. Some thinkers believe that belief in the truth of even simple arithmetic statements like 2 + 2 = 4 commits us to the reality of mind-independent Platonistic entities like the number 4.

#7

The distinction between a mathematician’s or scientist’s sincere acceptance of set-theoretical axioms and their belief in the existence of mathematical objects is important. While a mathematician or scientist may accept the axioms, they may not believe them.

#8

The young earth creationist’s hermeneutical claim is that the Bible is meant to be interpreted literally, and that it teaches the existence of a historical Adam. However, their scientific claim is wildly implausible. By their own admission, young earth creationism places Genesis into massive conflict with mainstream science.

#9

The text of Genesis is often interpreted to be compatible with the history of the earth as we know it. But this is only because of the flexibility of myths, which can adapt to changing situations. The reality of this world is rarely open to sufficient change, so myths are usually flexible and adapt to changing situations.

#10

The hermeneutical approach of concordism is fundamentally flawed. It attempts to interpret the Bible in light of modern science, and it represents one of the worst forms of concordism. We should instead try to understand the text as the original author and his audience would have understood it.

#11

The ancient Greeks and Romans understood that phenomena may not correspond to reality, and they knew that the observed shrinkage of objects as they receded into the distance was not real but mere appearance. They did not believe that the sun rose and set in literal terms, but they understood that it was a description of the world.

#12

The interest in examining the biblical materials concerning the historical Adam is not in source- or tradition-historical analysis of the text, but in what the canonical text teaches about the historical Adam.

#13

The stories of Adam and Eve are largely confined to two chapters of Scripture, Genesis 2–3. But these chapters should be read in the context of the pre-patriarchal narratives of Genesis 1–11, which are a part of the larger primaeval history.

#14

The Pentateuch is a collection of texts that tell the story of the Israelites and their journey to the land of Israel. The overall theme of the Pentateuch is the partial fulfillment of the promise to the patriarchs of a posterity, a relationship with God, and land.

#15

The patriarchal history is most likely the positive reading of Gen 1–11. The primaeval history flows smoothly into the patriarchal history, and between the two a developed transitional passage exists.

#16

The primaeval narratives of Gen 1–11 should be read within the context of Genesis and the Pentateuch, as well as the literature of the ANE. The similarities between the two are clear, but the themes treated in Gen 1–11 are completely different from those in ANE myths.

#17

The region of Mesopotamia, which is modern-day Iraq, was home to many different empires and languages. The Sumerians were a non-Semitic people who spoke a language unrelated to Akkadian, the language of the Semitic peoples in the region.

#18

The Sumerian god Enlil was the patron god of Nippur. He was a more beneficent god who had given mankind various technological advances. He was also responsible for sending the flood to destroy mankind, with whom he was annoyed for disturbing his sleep.

#19

The Enuma elish is a Babylonian myth that describes the ascendancy of Marduk over the other gods, largely through his vanquishing the dragon goddess Tiamat. The myth concludes with the gods’ bestowal of fifty exalted names on Marduk as supreme god.

#20

The Egyptian religion was based on the belief in monism, the idea that reality is ultimately one undifferentiated unity. The first god was said to be self-created or identical to the primordial waters.

#21

Egyptian monism is a form of panentheism, in which all things emerge from the divine One.

#22

To understand the narratives of Adam and Eve, we must read them within the context of the primaeval history of Genesis 1–11, and the primaeval history in turn within the context of Genesis as a whole.

#23

The non-historicity of Adam leads to a wide variety of different theological opinions on the doctrine of original sin. While Christians of various theological orientations disagree on central issues in the doctrine of original sin, they agree on the universality, solidarity, stubbornness, and historical momentum of sin.

#24

The idea that Jesus did not believe in the flat Earth is a misconception. While he did not teach these things, he did not believe them either.

#25

The author of Genesis 1, by trying to integrate theology with the science of his day, has legitimized a similar project for us. We are authorized by Scripture to integrate the science of our day with biblical teaching.

#26

The Tower of Babel story does not represent an intensification of mankind’s sin compared to the sin that prompted the flood, so it cannot be placed before the flood story.

#27

The story of the flood in Mesopotamia and the Sumerian epic poem the Atrahasis Epic show clearly that no later than 1600 BC, a story of origins was known in Mesopotamia that resembled Genesis 1–11.

#28

The primaeval narratives of Genesis 1–11 are similar to ancient Mesopotamian myths in terms of their structure and themes. They may be a compilation of Israelite myths, or they may have been influenced by Mesopotamian myths.
Insights from Chapter 2

#1

The definition of myth is broad, and can be used to describe any sort of story. It is a sacred narrative that explains how the world and man came to be in their present form. It is a narrative that describes a sequence of events.

#2

The term mythology is used to refer to the study of myths, or a given body of myths such as Norse mythology or Greek mythology.

#3

There are three types of prose narrative studied by folklore: myths, folktales, and legends. The Grimm brothers first collected various German folktales in their Kinder- and Hausmärchen, which was published in 1812.

#4

The American scholar Dundes defines myths as prose narratives that are considered to be truthful accounts of what happened in the remote past. Folktales are fiction that is considered to be truthful. Legends are secular narratives that are considered to be true but are more often fiction than not.

#5

The definition of myth is a sacred narrative of origins. However, some traditional tales are not primarily about gods, and have no ancillary implications of sanctity or tabu. It is not helpful to regard many of the tales about Heracles as sacred.

#6

The presence of supernatural elements in a tale cannot serve as a criterion for myth. The stories about Greek heroes, such as Heracles, are not primarily about the gods, but they are still myths.

#7

The lines between myth, folktale, and legend are often blurry, so it is difficult to define each type. Instead, we should be looking for what family resemblances exist among myths.

#8

The center of mythology, or at least its most significant characteristic, is its doctrine of correspondences. Myth always maintains a secret correspondence or hidden harmony between gods and man, gods and nature, man and nature, and the normative primeval and the actual present.

#9

The earmarks of myths include the following: myths are narratives, whether oral or literary. Myths are sacred for the society that embraces them. Myths are set in a primaeval age or another realm. Myths are stories in which deities are important characters.

#10

myths are foundational for a society. They are stories that explain how a reality came into existence, whether the entire universe or just a fragment of it. They are always accounts of a creation.

#11

The elephant in the room is the fact t