Download The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate
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The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate
Download The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate
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Audible Audiobook
Listening Length: 8 hours and 23 minutes
Program Type: Audiobook
Version: Unabridged
Publisher: Tantor Audio
Audible.com Release Date: June 30, 2018
Whispersync for Voice: Ready
Language: English, English
ASIN: B07DTFZVZB
Amazon Best Sellers Rank:
The first volume in this series proposed that the seven days of creation describe ordering and function rather than a materialist ontology. There is internal evidence to support this as well as contextual cross referencing in the later tabernacle and temple accounts. However, often when such an overarching theory gets applied more widely it breaks down, requiring more outside patches and assumptions as well as selective interpretation. Such is the case here.In short, the author would have us believe that the creation and fall account of Adam and Eve is a functional one and not ontological/material. Further, the author makes claims that affect much of the downstream theology from sin/salvation to soteriology. However, once you have to cover up and repair weakness early on you cannot treat the conclusions as uncontested fact upon which an entire castle is built. SUch is building on sand.A material and functional description in Genesis 2-3 are not mutually exclusive. Form and function are side by side. The authors do not demonstrate that the imago dei is functional and not ontological - they assert it and then build upon it. They shrug off some basic objections such as genealogies and do not mention numerous other passages regarding God/man's relationship. They assume other people existed at the time and that Adam and Eve are representative but real people. This, he derives from population genetic models (statistical models - which are always descriptive and never causative). This is eisegesis using modern scientific modeling to drive theology and it violates the text.The thrust of the book proposes to us that if the imago dei is functional then what we are supposed to do as God's servants is different from what we are doing now. It leads to a One Kingdom, social justice and tikkun olam (repair the world) religion and not the Gospel where men have fallen from their initial estate and are saved by grace through faith in Christ Jesus. The work of the church primarily becomes "repair the world on behalf of God" rather than primarily "go, baptize and make disciples of all nations" with the consequence of living in the now but not yet times of the Church.NT Wright's contributions only serve to promote this error.But read it critically for yourself, mindful of every unsubstantiated new theory he inserts in the holes and then moves on as if he is building upon a solid foundation. If one chip falls, so falls the entire thing.
Genesis' notions about how man came into being, where, when, and his purpose in life, might be a refutation of Mesopotamian beliefs. If so, then Walton's presentation in this book is way off the mark in attempting to reconcile the story of Eden with modern Sciences' Evolutionary findings. In an earlier work Walton acknowledged that man was created as a slave, to aleviate the gods of hard physical labor in providing food for themselves. The account is best preserved in the Atrahasis Myth. There are two sets of gods living on the earth, the Senior (Annunaki) and Junior (Igigi). They have built cities to dwell in, in ancient Sumer's EDIN (EDIN being the uncultivated desert wilderness). The gods, having fleshly bodies, need to eat food or they will die of starvation. The Igigi protest for 40 years night and day their toil in EDIN"S gardens, the making of irrigation canals the hoeing of weeds, removal of clogging silts. They harvest the EDIN'S fruit and present it to the Annunaki to eat in Temple sacrifices. They have no rest, day or night, for 40 years they constantly clamor for a rest. The Annunaki give in and man is created of EDIN"S clay to replace the Igigi gardening slaves. At man's creation the goddess Mami announces that the physical toil will now be borne by man and the Igigi clamor will also be transferred to man. That is to say man's clamor is day and night, for hundreds of years, protesting his having no rest from toil in EDIN's gardens. The god Enlil of Nippur cannot rest by day nor sleep by night, so he resolves to send a flood to destroy noisey mankind. Then he can rest by day and sleep by night. The gods swear an oath not to reveal the flood to mankind for Enlil wants all of mankind to perish. One, god, Ea of Eridu, reneges on his oath, he warns Atrahasis of Shuruppak of the flood and to build a boat to replenish the earth after the flood with humankind and animalkind. On the SEVENTH DAY, the flood ends, peace and quiet engulfs the earth, all of mankind is dead in the flood waters except those on the boat. On the seventh day all the gods are at rest by day and can sleep by night. After the flood Enlil is berated by the other gods, they argue man did not deserve complete annihilation. Enlil accepts the rebuke and blesses the flood survivor with immortality for having spared the seed of mankind. The moral? The gods grew hungry for 7 days during the flood for man did not appear before them with food offerings from EDIN's fruit-tree gardens. Never again would the gods send a flood to destroy all of mankind. They needed man to feed them and care for their gardens in EDIN. In the Bible it is one god, Yahweh-Elohim, who sends a flood and warns one man to build a boat. Enlil who sent the flood, and Ea, who warned Atrahasis to build a boat, have apparently been recast as Yahweh. God sent the flood NOT to obtain rest on a seventh day, from man's noise, but because man is evil and shedding blood. God did not create man to be his gardening slave in EDIN"S fruit-tree gardens, the produce was for man to eat. Yet God is presented two meals a day at the Temple of Solomon, morning and evening like a Mesopotamian god. The Hebrews' Genesis account appears to me, to be a REPUDIATION of Mesopotamian creation myths about why man was created, where, and why his demise was sought by his Creator, in a flood. The Mesopotamians understood man was a sinner, like the Hebrews, but they differed as to why. Man was created a rebel, murderer, oath-breaking liar, because the gods in whom's image he was made, were themselves rebels, murderers and oath-breakers. For example, Enlil, who ordered the flood is portrayed as raping his future wife, Ninil and being ostracized by fellow gods for such outrageous behavior. Ea, who warned Atrahasis to build a boat and spare the seed of man and animalkind, was portrayed as being a rapist and pedophile, committing incest with his daughter, grand-daughter and great grand daughter in Dilmun. Two gods, portrayed as rebels, murders, liars, oath-breakers, partakers of incestuous sex, were recast by the Hebrews as a righteous, ethical god, Yahweh-Elohim, who has no sexual longings. If all this be true, then Walton is way off the mark in this book attempting to reconcile Science and Evolution with Genesis.
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