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The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry

Tekijä: S. Joshua Swamidass

JäseniäKirja-arvostelujaSuosituimmuussijaKeskimääräinen arvioKeskustelut
861311,226 (4.13)-
Christian Nonfiction. Religion & Spirituality. Nonfiction. Evolutionary science teaches that humans arose as a population, sharing common ancestors with other animals. Most readers of the book of Genesis in the past understood all humans descended from Adam and Eve, a couple specially created by God. These two teachings seem contradictory, but is that necessarily so? In the fractured conversation of human origins, can new insight guide us to solid ground in both science and theology? In The Genealogical Adam and Eve, S. Joshua Swamidass tests a scientific hypothesis: What if the traditional account is somehow true, with the origins of Adam and Eve taking place alongside evolution? Building on well-established but overlooked science, Swamidass explains how it's possible for Adam and Eve to be rightly identified as the ancestors of everyone. His analysis opens up new possibilities for understanding Adam and Eve, consistent both with current scientific consensus and with traditional readings of Scripture. These new possibilities open a conversation about what it means to be human. In this book, Swamidass untangles several misunderstandings about the words human and ancestry, in both science and theology; explains how genetic and genealogical ancestry are different; and explores implications of genealogical ancestry for the theology of the image of God, the fall, and people "outside the garden.".… (lisätietoja)
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Medical doctor, scientist, and Christian, S. Joshua Swamidass has an interesting theory, based on mathematics, science, population genetics, and genealogy. In a nutshell, Genesis chapter 1 is the story of old earth creationism, "days" equal ages or stages, and evolution (deistically or theistically directed), so that the world arose the way science seems to say it does. This includes the idea that humans arose through by evolution. BUT, then, Swamidass says, Genesis 2 is about the actual de novo creation of Adam, from the dirt of the earth, and Eve, from Adam's rib, about six to ten thousand years ago. THEN, through genealogical ancestry, migration, population demography, etc., Adam is the actual genalogical ancestor of ALL human beings on planet earth by AD 1.

A good chunk of the book (chapters 2-6) is devoted to to the idea that Adam could be the genealogical ancestor of everyone alive, while NOT the genetic ancestor of everyone alive today. This might not make sense, as most people (me included) conflate genealogy and genetics. But, Swamidass says, a genealogical ancestor might give you ZERO DNA after a few generations. Go far enough back and an ancestor's genes may just be swamped by thousands of other ancestors. So, the Adam of the Bible might be our ancestor through genealogy, but not show in our genetics. (And the Bible Adam is not the "yDNA Adam" of genetics; ditto Eve and "mDNA Eve.") Part of the book hypothesizes that Adam's descendants could have, in just four thousand years, reached all continents and islands, even the Americas, Australia (Tasmania too), etc., by AD 1. Mathematical and population models show it is possible.

Now, why is this all important? Swamidass, as a Christian believer, knows that the New Testament claims Adam as the progenitor of ALL mankind, and the reason ALL MANKIND is stained by sin. Augustine's "original sin," transmitted by human beings. Thus, all have sinned and all need Christ to forgive and palliate that sin. But, how to do that if humans all arose via evolution and there was no Adam who was created, no Adam who sinned, no Adam as the ancestor of all mankind. Swamidass's theory thus creates a solution that solves his twin needs: (a) fit into science and evolution, (b) fit into the Bible and theology. Thus, by the time Christ is crucified, he is the redeemer for the sins of all Adam-descended mankind.

That, in a nutshell is Swamidass's theory. You can keep your evolution and keep your Bible. It evens offers a new interpretation of Genesis 6:1-4: the"sons of Elohim" are the male descendants of the humans created/evolved in Genesis 1, where God is called Elohim and the "daughters of Adam" are the female descendants of the Adam ("man") created in Genesis 2. It also, solves the age old dilemmas of who wanted to kill Cain and where did Cain get his wife. The "pre-Adamites" of created/evolved Genesis 1. (Noah's flood, by this account, would be a localized, Mesopotamian flood.) Et cetera. If you wonder about the theological implications of this theory, so does Swamidass. Are the evolved humans in God's image? Genesis 1 would say so. But, did they sin if they didn't take part in Adam's Fall? Do they all go to hell? (But, Christians, what happened to all the people born before Christ's advent, crucifixion, and resurrection? Do they all go to hell?) Et cetera. As such, Swamidass's book is a hypothesis, a theory, and a call for more thought.

Is it possible? Perhaps. It is food for thought. If you're an old earth creationist, of course, it is great food for thought. If you are a young earth creationist, it seems to go against the plainest meaning of the Bible, so it may seem to be just a sop to sinful science. Who knows. But, it should be read in an irenic, ecumenical mood. It is repetitive in places, rambling in places, dense in places, and hard in places. But, overall, it is understandable for the average reader. Footnotes (huzzah!), bibliography, index, illustrations. ( )
  tuckerresearch | Nov 3, 2021 |
Summary: A physician/scientist who studies genomics argues on the basis of genealogical science that the existence of a historic Adam and Eve, specially created by God, who are universal ancestors of us all, is not contradicted by evolutionary science.

I have always been troubled by wooden attempts to find a concord between the biblical accounts of origins and what the sciences of cosmology, geology, and evolutionary biology tell us about planetary and human origins. At the same time, I have been troubled at times by biblical scholars whose acceptance of evolution leads them to deny a historical Adam (and Eve). Both Jesus and Paul speak of the first couple as historical beings, with Romans 5:12-21 being a key text (in addition to Genesis 2:2ff). I find I am not alone in my concerns. On The Gospel Coalition website, respected pastor, Tim Keller, wrote of his own acceptance of evolution, and yet also his belief in a historical, specially created Adam and Eve and a historical fall. In response, Keller was sadly attacked by both those who take a theistic evolution stance and young earth creationists.

W. Joshua Swamidass, a physician and professor of laboratory and genomic medicine at Washington University, witnessed this discourse, and as part of an effort to foster what he calls "peaceful science" has advanced a hypothesis, which he elaborates in this book, that provides what he calls a "narrative" that would undergird Keller's assertions.

There are several things Swamidass assumes. He assumes a standard evolutionary account of the rise of life and evolution of homo sapiens. He assumes that genetically, we arise from a population, not a single couple. Yet he also assumes the possibility of the special creation of Adam and Eve, in the special setting of the garden, even as recent as 6,000 to 10,000 years ago although a greater time is also possible. Critically, they existed alongside a human population outside the garden and were genetically and reproductively compatible with that population (one of the first questions that arises when one reads Genesis is "who did Cain marry?").

From this he argues that by 1 AD it is possible genealogically (not genetically) that all human beings can trace their ancestry back to Adam and Eve, and that we can all be claimed to be universal descendents of Adam and Eve. A friend of mine researching genealogy mused in a recent Christmas letter how many ancestors we might have if we went back a thousand years. He was assuming 20 generations or 50 years to a generation. He figured it would have equaled the world population at that time. So that got me curious. Using the same assumption and a geometric progression, it appears that it would take approximately 33 generations to equal the current world population or roughly 1650 years. From a mathematical perspective, it appears to me, as well as to a number of scientists who reviewed Swamidass's work, including Nathan H. Lents, an admitted atheist, that if one accepts the premises of Swamidass argument, there is nothing in evolutionary theory to controvert the possibility of what he proposes.

One of the keys to this argument is the existence of a human population outside the garden. When most evolutionary scientists argued against universal descent from Adam and Eve, what they argued, on the basis of genetic evidence, that there is no support for common genetic descent from Adam and Eve. That is not what Swamidass argues. He simply argues for the possibility of Adam and Eve as common genealogical ancestors of us all. While he accepts the possibility that his hypothesis may not be true, he also contends that it shows there is no compelling scientific reason that one must deny a historic Adam and Eve as an impossibility, either for scientists or biblical scholars.

The second half of the book explored scientific and theological implications for this idea. He explores intriguing questions about what it means to be human both in science and theology. He discusses the problematic nature of theories of polygenesis in both science and theology, and how this has often been used in racist ways. He explores intriguing implications of why Adam and Eve were specially created in the garden when there were other human beings outside (a question this hypothesis especially raises). He also explores theories of the fall and human sinfulness, which raises the question of whether common genealogical descent from Adam is necessary for pervasive human sinfulness.

There are some unusual elements in the theological section. One was his idiosyncratic use of the "periscope of scripture" language, by which he means different tunnel vision views of reality. This is confusing because of the common use of "pericope" in biblical scholarship, a narrative or thought unit. He also takes a view of Genesis 1 and 2 as consecutive accounts (first the earth and its creatures including humans, then Adam and Eve), rather than the second being an expansion of the first. He also raises an interesting question about what the status of humans outside the garden was. Are they also in the image of God? And he accepts John Walton's understanding of the garden temple, also a disputed element. Plainly, there is more theological discussion to be had and this seems to be something Swamidass welcomes and even has facilitated (cf. online responses from theologians).

Both in the introductory chapter and in the concluding materials, we may discern some of what motivates this proposal. Swamidass sees a sad fracturing or splintering that has occurred between Christian and scientific understandings of beginnings that assumes no possible concord. Furthermore, there is significant splintering among young earthers, old earthers, and theistic evolution camps. Most would not be fully sympathetic with what Swamidass proposes, but he writes respectfully of all. He advocates for courage, curiosity, empathy, tolerance, humility, and patience among scientists and theologians.

I believe this book is a good faith effort that exemplifies these qualities. It involves professional courage to write, he exemplifies curiosity in the questions he both explores and opens up, empathy for points of tension, tolerance of different views, humility in his interactions with scientists like Jerry Coyne, an outspoken atheist. I pray for the grace of patience he will need to carry forth this conversation over time in an often contentious climate.

________________________________

Disclosure of Material Connection: I received a complimentary advance galley of this book from the publisher. The opinions I have expressed are my own. ( )
  BobonBooks | Dec 8, 2019 |
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Christian Nonfiction. Religion & Spirituality. Nonfiction. Evolutionary science teaches that humans arose as a population, sharing common ancestors with other animals. Most readers of the book of Genesis in the past understood all humans descended from Adam and Eve, a couple specially created by God. These two teachings seem contradictory, but is that necessarily so? In the fractured conversation of human origins, can new insight guide us to solid ground in both science and theology? In The Genealogical Adam and Eve, S. Joshua Swamidass tests a scientific hypothesis: What if the traditional account is somehow true, with the origins of Adam and Eve taking place alongside evolution? Building on well-established but overlooked science, Swamidass explains how it's possible for Adam and Eve to be rightly identified as the ancestors of everyone. His analysis opens up new possibilities for understanding Adam and Eve, consistent both with current scientific consensus and with traditional readings of Scripture. These new possibilities open a conversation about what it means to be human. In this book, Swamidass untangles several misunderstandings about the words human and ancestry, in both science and theology; explains how genetic and genealogical ancestry are different; and explores implications of genealogical ancestry for the theology of the image of God, the fall, and people "outside the garden.".

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