A Biblical Case Against Theistic Evolution – Wayne Grudem

Alexander and Walton claim a shared belief with the apostle Paul concerning the existence and activity of a historical Adam. Their conception of Adam, however, is markedly different from that of most Christians and, we have argued, from that of Paul himself. Enns, however, argues for a Pauline understanding of Adam that more closely approximates classical understandings of the person of Adam. Unlike Alexander and Walton, however, Enns senses a freedom explicitly to disagree with and to shed that Pauline understanding of Adam. Critical for Enns’s proposal is that the person and activity of Adam do not constitute a core element of the gospel.

That is to say, we are free to shed Paul’s statements about Adam without jeopardizing the integrity of the gospel that Paul preached. What Paul has done is to “appropriat[e] an ancient way to address pressing concerns of the moment. That has no bearing whatsoever on the truth of the gospel.”171 In point of fact, however, Paul places his testimony to the historicity of Adam at the core of his gospel. For Paul, Adam and Christ stand or fall together as historical persons occupying the same plane of history.

Adam is a “type” of Christ (Rom. 5:14). Adam is the “first man,” while Christ is the “second man” and “last Adam” (1 Cor. 15:47, 45).172 Christ’s work in history remedies the work of Adam in history. The sins for which Christ has died (vv. 3–4) are sins that follow in the train of our Adamic plight—the imputation of his sin to us, and the transmission of his corrupt nature to his posterity by natural generation. To jettison the historicity of Adam’s person or actions necessarily calls into question the historicity and effectiveness of the saving work of Christ and, therefore, of the gospel that proclaims that saving work.

But what of Enns’s contention that one may hold on to the universal plight of sin and death without holding on to Paul’s Adamic explanation of that plight? May we not set to the side “original sin” while maintaining “sin of origin,” that is, the “absolute inevitability of sin that affects every human being from their beginnings, from birth”?173 May we not be content to say “that all humans are born in sin (sin of origin)” while “remain[ing] open on the ultimate origins of why all humans are born in sin (original sin)”?174 Decisively against this distinction, as Enns employs it, is its refusal to affirm, in the words of Gaffin, “that sin entered human history at a point subsequent to its beginnings.”

Thank you for downloading this Crossway book. Sign up for the Crossway Newsletter for updates on special offers, new resources, and exciting global ministry initiatives: Crossway Newsletter Or, if you prefer, we would love to connect with you online: 1kitap1.com/en “Wayne Grudem has assembled an impressive group of biblical and theological scholars to address one of the most important issues of our time. The book is especially valuable for its careful characterization of theistic evolution and the following case that theistic evolution is simply not consistent with the teachings of the Bible.

I highly recommend this important book.” J. P. Moreland, Distinguished Professor of Philosophy, Talbot School of Theology, Biola University; author, The God Question “In this new streamlined volume critiquing the concept of theistic evolution, Professor Grudem and several other distinguished theologians highlight the many theological problems that arise from trying to synthesize mainstream neo-Darwinian evolutionary theory with any theologically meaningful notion of design or creation. They show that facile claims about how ‘God used the evolutionary process to create’ conceal a host of incoherencies, ambiguities, and theological problems.

This is a detailed, dispassionate and scholarly volume.” Stephen C. Meyer, Director, Center for Science and Culture, Discovery Institute; author, Return of the God Hypothesis “An increasing number of evangelicals are advocating theistic evolution as the best explanation of human origins, thereby denying the special creation of a historical Adam. Without taking any specific view as to the age of the earth, this important book demonstrates that theistic evolution fails to take proper account of Genesis 1–3 as a historical narrative. Leading scholars argue that theistic evolution is exegetically ill-founded and theologically damaging.

Written with an irenic tone toward those it critiques, this book will help guard against false teaching in the church that undermines the gospel.” John Stevens, National Director, Fellowship of Independent Evangelical Churches, United Kingdom “The chapters are clear, detailed, and of a tone in keeping with 1 Peter 3:15: ‘with gentleness and respect.’ I consider this a valuable book for any Christian who wants to be able to give compelling answers to others who believe that theistic evolution is compatible with the Bible.”

Richard A. Carhart, Professor Emeritus of Physics, University of Illinois at Chicago “The theistic evolution solution to the creation-evolution controversy herein encounters a substantial critique from the teachings of Scripture. This is important reading for those who wrestle with the great questions surrounding the origins of life.” Peter A.

This is a short excerpt from the opening of “” by Unknown, quoted for review and introduction purposes. All rights belong to the copyright holders.

Book Information

• Unique ID: f0f4b917dd4369ae
• File Extension: .pdf
• File Size: 2,758,500 bytes (2.631 MB)
• Title: –
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• ISBN: 9781433577031, 9781433577055, 9781433577048, 9781433577062
• Pages: 219
• Language: English (en)

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