I’ll be following up on my previous post, but in the mean time, this post by Steven Wedgeworth from The Calvinist International is a must read. Just consider a few quotes:
“If the first Adam was mythical, then the nature and work of the Second Adam, precisely as Second Adam, would have to be mythical as well. This does not mean that the Judæan man whom Paul identified as the Second Adam was himself a myth, nor that his life did not unfold in real history. Rather it would mean that his redemptive identity, along with the nature of what He said was his work, was merely mythical, not an objective event with objective effects. He would have been seeking to fulfill a myth.
The resurrection sometimes figures in this discussion in an especially complicated way. Its historicity is undeniably a hallmark of orthodoxy, a non-negotiable doctrine whose status as such has been hard-fought in the last century. Some of those who wish to deny the historicity of Adam think they can take a stand on the doctrine of the historical resurrection. We must remember, however, that our belief in the historical resurrection is not merely a product of proof-texting, as if 1 Corinthians 15:12–19 simply commands fideistic assent. No, the historicity of the resurrection is tied in with the historicity of death and the sure reality of the world to come. The resurrection is where Christ completes the re-capitulatory atonement, and so again, if the Adamic backstory is mythical, so too is the recapitulation.”
It would be argued by some that the historicity of Adam is not true simply because a particular theological system requires it to be so in order to stand. Of course, my response is “What about the historicity of the Resurrection? Does your theological system require that to be true?” Apparently, it’s ok with regard to doctrines that are acceptable, not so much with those we wish to explain away.
Update: See also Dr. Enns’ Brief Response
And Steve Hays contribution: Adam in Scripture