For many Christians the creation narratives in Genesis 1-2 and the fall in Genesis 3 are key passages in conversations concerning science and faith. The significance of our knowledge of the age of the earth and the theory of evolution hinges on the interpretation of these passages as literal, figurative, mythical,  or mytho-historical. The impact is not in the narratives themselves, but in their implication for key doctrines. One useful approach to this problem is to look carefully at the early Christian interpretations of the creation narratives.

The third chapter of Beginnings: Ancient Christian Readings of the Biblical Creation Narratives by Peter Bouteneff deals with the second century apologists – Ignatius (ok ~ 1st century), Justin, Melito, Theophilus, and most importantly Irenaeus of Lyon. Here we will highlight only Justin and Irenaeus – and concentrate only on their views of Adam and Eve and the primordial sin. In many respects the doctrine of Original Sin is the key conflict in the science and faith debate for many Christians.  Adam as primordial man – through whom sin entered into the world, and death through sin – is a central figure.  But is is not clear that Adam and Eve as unique individuals played such a key role in the thinking of the early church fathers.

How much stock do you think that we should put in the readings and interpretations of the early church fathers? Did they simply err and it took ca. 300 years  until Jerome and Augustine, or ca. 1400 years  until Luther, Calvin and the reformers to get the gospel right?

Both Justin and Irenaeus have a Christ-centered view of  history and a Christ centered approach to the scriptures – primarily
the OT;  they both preach the crucified and risen Lord; they both have a trinitarian outlook – Father, Son, and Holy Spirit; they both describe salvation through Christ alone. Justin died for his faith.  Irenaeus may have – but whether he did or not he was certainly willing to face death for his faith.

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