John Wilson, the editor of Books & Culture, has weighed in on the current mess at Calvin College regarding the resignation of John Schneider and the debate over a literal Adam and Eve. Here is a taste of his piece at today’s Wall Street Journal:
For all their disagreement over the details, orthodox Christians broadly agree about how to read the gospels. But there is no such consensus about how to read Genesis. The range of sharply differing views was outlined in the cover story of the June 2011 issue of Christianity Today, “The Search for the Historical Adam.”
What is at stake in these disputes is not a choice between following biblical authority on the one hand or science on the other, as the matter is often misleadingly framed. Rather, we see rival theological commitments, rival understandings of how to read Genesis.
Undergirding Young Earth Creationism—the belief that the Earth was created only a few thousand years ago—is an unswerving commitment to a certain way of reading scripture, not a disdain for science. A different approach (for example, John Walton’s “The Lost World of Genesis One”) seeks to recover the ancient worldview implicit in the Genesis account of creation, a perspective from which the measurable age of the Earth, however vast, is not relevant. Critical to debates over “the historical Adam” are theological motifs such as Christ as “the second Adam.” These lose their meaning, many evangelicals argue, if Genesis isn’t read literally.
But an alarm should sound whenever the word “literal” is used in this context, whether as a badge of pride (“I just believe in reading the Bible literally”) or as a hint that low-browed fundamentalists are lurking nearby. No one—no one—reads the Bible literally. But some readers are more attentive, more faithful, more imaginative and more persuasive than others.