All this points to only one of two possible conclusions: either the narrative is not inspired at all, and is a mere misleading story, into which the name of God is introduced by the author's piety—and so really teaches us nothing, since it is not revelation; or the narrative is, as a whole, divinely dictated, and must be true throughout, if we can only arrive by due study at its true meaning. That part of it is, or may be, true, even on the most cursory study, is not denied; that it is all true will appear, I think, in the sequel.
But there is a shorter and simpler reason why the rejection of the narrative in Genesis would be a direct blow to Christian faith. The plain truth is that it can hardly be denied, by any candid student of the New Testament, that our Lord and His apostles certainly received the early chapters of Genesis as of Divine authority. This has always been perceived by the whole school of writers opposed to the Faith. They therefore continue to attack these early revelations, and rejoice to overturn them if they can, because they are aware that hardly any chapters in the Bible are more constantly alluded to and made the foundation of practical arguments by our Lord and His apostles.
If these chapters can be shown to be mythical, then the Divine knowledge of our Lord as the Son of God, and the inspiration of His apostles, are called in question. In the New Testament, especially, there are repeated and striking allusions to Adam, the temptation of the woman by the Serpent, and the entrance into the world of sin and death. Our Lord Himself places the whole argument of His teaching on marriage and the permissibility of divorce on Genesis ii. 24 (cf. St. Matt. xix. and St. Mark x.). In St. John viii. 44 our Lord clearly alludes to the Edenic narrative when He speaks of the tempter as a "manslayer (anqrwpoktonoV) from the beginning." Still more remarkable is the argument of St. Paul in Romans v.; altogether based as it is on the historical verity of the account of the Fall; and other allusions are to be found in 1 Cor. xi. 8, in 2 Cor. xi. 3, in the Epistle to the Ephesians, and elsewhere. In short, there are at least sixty-six passages in the New Testament, in which the first eleven chapters of Genesis are directly quoted or made the ground of argument. Of these, six are by our Lord Himself, two being direct quotations;[[59]] six by St. Peter, thirty-eight by St. Paul, seven by St. John, one by St. James, two by St. Jude, two by the assembled apostles, three by St. Luke, and one by St. Stephen.
We cannot, in fact, possibly avoid the conclusion that our Lord and His apostles admitted the Divine origin and historical truth of these chapters.
Therefore, we are bound as Christians to accept them, and that without glossing or frittering away their meaning, when we have arrived, by just processes, at what that meaning really is.
The fact just stated further warns us against accepting an indefinite interpretation which, while it acknowledges the truth of the general conclusion, still virtually, if not in so many words, allows that the details may be wholly inaccurate.
I am not aware of any authority, living or dead, who has gone so far as to deny that God's revelation to the Jewish Church was in any way connected with Christianity; that it was not even a stage of progress, or preparatory step towards the kingdom of Christ.