Book Review: The Genealogical Adam and Eve by S. Joshua Swamidass

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Introduction 

S. Joshua Swamidass accomplishes something rare in The Genealogical Adam and Eve. It is not an exaggeration to say that he likely has changed the entire landscape of the creation/evolution discussion. In this book, Swamidass challenges the common notion that the belief in an historical Adam and Eve is inconsistent with genetic science. While not directly relevant to apologetics, the creation/evolution debate comes up frequently in evangelistic conversations, and therefore the apologist ought to consider what is being said on either side.

Part 1: Fracture

The book itself is broken into 5 sections. In the first, Swamidass opens up with an overlay of the question of Adam and Eve. Specifically, can we make sense of an historical Adam and Eve in light of evolutionary science, and if so, how can we do that? This question, he says, requires courage, curiosity, and empathy in order to challenge the norms, both scientific and theological, while remaining open to different views in the discussion. The main argument of the book rests on two points:

1. Genealogical ancestry and genetic ancestry are different things.
2. The definition of what it means to be “human” differs between theology and science.

Part 2: Ancestor

The focus of the second section is on human ancestry. Swamidass starts by outlining his unique genealogical hypothesis. It includes the following:

1. Adam and Eve lived as recently as 6,000 years ago in the Middle East.
2. Adam and Eve are genealogical ancestors of everyone by the year AD 1.
3. Adam and Eve are de novo created by God.
4. Adam and Eve’s descendants interbred with those outside the Garden.
5. No miracles occurred outside of Adam and Eve’s creation.
6. The findings of evolutionary science accurately describe the history of those outside of the Garden.

Genealogical ancestry refers to familial connections and pedigrees, whereas genetic ancestry looks only at stretches of DNA. Given that the Bible knows nothing of DNA, Swamidass argues that focusing on genetic ancestry is anachronistic. Instead, the issue of theological importance is genealogical ancestry.

To say that Adam and Eve are genealogical ancestors does not require that they are genetic ancestors. Using statistical modeling, Swamidass demonstrates in great technical detail that while common genetic ancestors only appear in the great distant past, genealogical ancestors appear much more recently.

Furthermore, he addresses concerns about the ancestry of genetically and geographically isolated areas. Ultimately, all it takes is a single individual to mix with the population in order to get genealogical mixing, therefore geographical isolation does not require genealogical isolation.

Finally, he tackles the question of Adam and Eve interbreeding and evaluates five separate models for how that might have worked. In the end, Swamidass concludes that, biologically, Adam and Eve must have been the same as those persons outside of the Garden, but may have been different spiritually.

Part 3: Human

One main point that Swamidass stresses is that “human” is not a well-defined scientific term. Therefore, theologians and philosophers are free to define it however they see fit.

Scientifically, he outlines five historical markers for distinguishing the rise of humans. These markers range from the start of civilizations approximately 6,000 years ago to the emergence of the Homo genus 2 million ears ago. Swamidass then contrasts the different theological positions on what it means to be human. Some, but not all, are entirely consistent with the monogenesis of Adam and Eve being within a larger population.

As far as the biblical text is concerned, Swamidass argues that the definition of human is open-ended. Nevertheless, he proposes that the text most clearly ascribes “human” to the lineage of Adam and Eve, with the status of those outside the Garden being outside the scope of scripture.

Part 4: Mystery

Swamidass suggests that we can recover a theologically traditional understanding of human origins alongside evolutionary science, putting to rest the apparent dichotomies between the two. In his demonstration of this, he outlines various traditions of the Christian faith that his model seeks to preserve. Among this list is a literalist reading of scripture.

He presents his model as an experiment. Swamidass is forthcoming in admitting that it is an almost entirely speculative proposal. In it, scripture tells us about God’s creation in the Garden, but science tells us about those outside of the Garden. As Adam and Eve’s descendants mix with those outside the Garden, their fallen nature infects all of mankind. This is because genealogies have causal control over our very beings. Jesus then enters the picture at AD 1. This is a significant point in time because this is when all of the earth is inhabited by people who have Adam and Eve in their genealogical history, and therefore this is the point when the whole earth is subject to the punishment of original sin.

Swamidass then addresses many questions that may arise as a result of his model. These include questions about how those outside the Garden could be have the imago Dei and whether or not the have the same moral worth as Adam and Eve without being descendants of Adam and Eve. In responding to these questions, Swamidass demonstrates that none are notably different from questions discussed before in Christian traditions, including in the early church. Of specific applicability are the discussions found in earlier writings pertaining to the possibility of life on other planets.

Part 5: Crossroad

Swamidass closes out his book with a lament about the fracture between scientists and religious traditionalists. Both have been at fault for perpetuating the notion that a traditional understanding of human origins is incompatible with science. But Swamidass calls for a better unity, where religion and science can meet together to further discuss important issues. Science may inform theology. And theology may inform science.

Final Thoughts

The Genealogical Adam and Eve is a book that everyone ought to read, but is of special importance to those who regularly engage in the science and religion dialogue. A quick glance at the endorsements of this book reveals that Swamidass’s work has gained the respect of thinkers ranging from conservative evangelical creationists to atheist secular biologists. This is significant because it testifies to the scientific rigor, theological depth, and heart for constructive conversation found within the text. While some of the discussions may be easier to understand for readers with a background in biology, Swamidass is careful to explain the technical details in an accessible way, making this book appropriate to anyone of any background. Whether or not Swamidass’s specific proposal about Adam and Eve takes root in the conversation, it is certain that his refocusing on genealogical ancestry instead of genetic ancestry will shape the conversation from here on out.