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Bauschutt-Container|Baden-Württemberg|Stuttgart und Umgebung
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| 70629 | 70629, | Stuttgart/Leinfelden-Echterdingen |
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| 71034 | 71034, | Böblingen |
| 71063 | 71063, | Sindelfingen |
| 71065 | 71065, | Sindelfingen |
| 71067 | 71067, | Sindelfingen |
| 71069 | 71069, | Sindelfingen |
| 71083 | 71083, | Herrenberg |
| 71088 | 71088, | Holzgerlingen |
| 71093 | 71093, | Weil im Schönbuch |
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| 71120 | 71120, | Grafenau |
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| 71394 | 71394, | Kernen im Remstal |
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| 71409 | 71409, | Schwaikheim |
| 71563 | 71563, | Affalterbach |
| 71573 | 71573, | Allmersbach im Tal |
| 71576 | 71576, | Burgstetten |
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| 71636 | 71636, | Ludwigsburg |
| 71638 | 71638, | Ludwigsburg |
| 71640 | 71640, | Ludwigsburg |
| 71642 | 71642, | Ludwigsburg |
| 71665 | 71665, | Vaihingen an der Enz |
| 71672 | 71672, | Marbach am Neckar |
| 71679 | 71679, | Asperg |
| 71686 | 71686, | Remseck am Neckar |
| 71691 | 71691, | Freiberg am Neckar |
| 71696 | 71696, | Möglingen |
| 71701 | 71701, | Schwieberdingen |
| 71706 | 71706, | Markgröningen |
| 71711 | 71711, | Steinheim, Murr |
| 71726 | 71726, | Benningen am Neckar |
| 71729 | 71729, | Erdmannhausen |
| 71732 | 71732, | Tamm |
| 71735 | 71735, | Eberdingen |
| 71737 | 71737, | Kirchberg |
| 71739 | 71739, | Oberriexingen |
| 72070 | 72070, | Tübingen |
| 72072 | 72072, | Tübingen |
| 72074 | 72074, | Tübingen |
| 72076 | 72076, | Tübingen |
| 72108 | 72108, | Rottenburg am Neckar |
| 72116 | 72116, | Mössingen |
| 72119 | 72119, | Ammerbuch |
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| 72131 | 72131, | Ofterdingen |
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| 72141 | 72141, | Walddorfhäslach |
| 72144 | 72144, | Dußlingen |
| 72147 | 72147, | Nehren |
| 72149 | 72149, | Neustetten |
| 72379 | 72379, | Hechingen |
| 72393 | 72393, | Burladingen |
| 72411 | 72411, | Bodelshausen |
| 72417 | 72417, | Jungingen |
| 72525 | 72525, | Münsingen |
| 72531 | 72531, | Hohenstein |
| 72532 | 72532, | Gomadingen |
| 72539 | 72539, | Pfronstetten |
| 72555 | 72555, | Metzingen |
| 72574 | 72574, | Bad Urach |
| 72581 | 72581, | Dettingen an der Erms |
| 72582 | 72582, | Grabenstetten |
| 72584 | 72584, | Hülben |
| 72585 | 72585, | Riederich |
| 72587 | 72587, | Römerstein |
| 72622 | 72622, | Nürtingen |
| 72631 | 72631, | Aichtal |
| 72636 | 72636, | Frickenhausen |
| 72639 | 72639, | Neuffen |
| 72644 | 72644, | Oberboihingen |
| 72649 | 72649, | Wolfschlugen |
| 72654 | 72654, | Neckartenzlingen |
| 72655 | 72655, | Altdorf |
| 72657 | 72657, | Altenriet |
| 72658 | 72658, | Bempflingen |
| 72660 | 72660, | Beuren |
| 72661 | 72661, | Grafenberg |
| 72663 | 72663, | Großbettlingen |
| 72664 | 72664, | Kohlberg |
| 72666 | 72666, | Neckartailfingen |
| 72667 | 72667, | Schlaitdorf |
| 72669 | 72669, | Unterensingen |
| 72760 | 72760, | Reutlingen |
| 72762 | 72762, | Reutlingen |
| 72764 | 72764, | Reutlingen |
| 72766 | 72766, | Reutlingen |
| 72768 | 72768, | Reutlingen |
| 72770 | 72770, | Reutlingen |
| 72793 | 72793, | Pfullingen |
| 72800 | 72800, | Eningen |
| 72805 | 72805, | Lichtenstein |
| 72810 | 72810, | Gomaringen |
| 72813 | 72813, | St. Johann |
| 72818 | 72818, | Trochtelfingen |
| 72820 | 72820, | Sonnenbühl |
| 72827 | 72827, | Wannweil |
| 72829 | 72829, | Engstingen |
| 73207 | 73207, | Plochingen |
| 73230 | 73230, | Kirchheim unter Teck |
| 73240 | 73240, | Wendlingen am Neckar |
| 73249 | 73249, | Wernau (Neckar) |
| 73252 | 73252, | Lenningen |
| 73257 | 73257, | Köngen |
| 73262 | 73262, | Reichenbach an der Fils |
| 73265 | 73265, | Dettingen unter Teck |
| 73266 | 73266, | Bissingen an der Teck |
| 73268 | 73268, | Erkenbrechtsweiler |
| 73269 | 73269, | Hochdorf |
| 73274 | 73274, | Notzingen |
| 73277 | 73277, | Owen |
| 73630 | 73630, | Remshalden |
| 73650 | 73650, | Winterbach |
| 73663 | 73663, | Berglen |
| 73666 | 73666, | Baltmannsweiler |
| 73669 | 73669, | Lichtenwald |
| 73728 | 73728, | Esslingen am Neckar |
| 73730 | 73730, | Esslingen am Neckar |
| 73732 | 73732, | Esslingen am Neckar |
| 73733 | 73733, | Esslingen am Neckar |
| 73734 | 73734, | Esslingen am Neckar |
| 73760 | 73760, | Ostfildern |
| 73765 | 73765, | Neuhausen auf den Fildern |
| 73770 | 73770, | Denkendorf |
| 73773 | 73773, | Aichwald |
| 73776 | 73776, | Altbach |
| 73779 | 73779, | Deizisau |
| 74321 | 74321, | Bietigheim-Bissingen |
| 74343 | 74343, | Sachsenheim |
| 74354 | 74354, | Besigheim |
| 74372 | 74372, | Sersheim |
| 74379 | 74379, | Ingersheim |
| 74385 | 74385, | Pleidelsheim |
| 74394 | 74394, | Hessigheim |
| 74395 | 74395, | Mundelsheim |
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4.8 ★★★★★
Based on 5 reviews
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Product Reviews
★★★★★ 5
The Best Book on the Creation-Evolution Debate
Format: Paperback
“The book The Evolution of Adam is an accessible study of the hermeneutical issues involved in reading Genesis and Paul on Adam in view of evolution.” - Peter Enns
In my opinion The Evolution of Adam by Peter Enns is the best book available on the evolution versus creation debate because it goes right to the heart of the matter. Christians grossly misunderstand the creation stories in Genesis because they read them from a modern point of view.
The first part of the book deals with Adam in Genesis. The second part of the book deals with Paul's Adam in Romans. The book is short and very well written for the popular audience.
PART 1 ADAM IN GENESIS
Many stories in the Old Testament have parallels with other Ancient Near Eastern stories. The Adam story is no different as it has strong similarities to Atrahasis.
If I may quote Enns, “Israel's creation story was written to say something about their place in the world and the God they worshiped. To think that the Israelites, alone among all other ancient peoples, were interested in (or capable of) giving some definitive, quasi-scientific, account of human origins is an absurd logic. And to read the story of Adam and Eve as if it were set up to so such a thing is simply wrongheaded. It strains credulity to think that, of all the ancient peoples with origins stories, Israel alone escaped this story-telling mentality and gave us something approximating 'history' or 'science' in the modern sense.”
The Evolution of Adam shows conclusively that, “the Adam story in Genesis is part of Israel’s literature of national and religious self-definition, not the origin of humanity.” The Adam story is not concerned with human origins as most Christians assume. Adam is Israel.
Israel’s history as a nation can be broken down as follows:
1. Israel is “created” by God at the exodus through a cosmic battle (gods are defeated and the Red Sea is “divided”);
2. The Israelites are given Canaan to inhabit, a lush land flowing with milk and honey;
3. They remain in the land as long as they obey the Mosaic law;
4. They persist in a pattern of disobedience and are exiled to Babylon.
Israel’s history parallels Adam’s drama in Genesis:
1. Adam is created in Genesis 2 after the taming of chaos in Genesis 1;
2. Adam is placed in a lush garden;
3. Law (not to eat of the Tree of the Knowledge of Good and Evil) is given as a stipulation for remaining in the garden;
4. Adam and Eve disobey and are exiled.
PART 2 PAUL'S ADAM
Paul’s use of the Adam story, like Paul’s other uses of the Old Testament, is marked by creativity and the prior conviction that Jesus is God’s unexpected solution to a universal plight.
Enns' summary of Paul's Adam in Romans 5:12-21 is as follows:
1. Adam is hardly mentioned in the Old Testament.
2. Some see Noah, Abraham, Moses, and David as “new Adams.” Paul represents Jesus as a new Adam.
3. The Fall of man is not taught in the Old Testament.
4. The Fall of man is not taught in the Garden scene. The imputation of Adam’s sin is not taught in the garden story.
5. The Adam/Jesus Parallel in Romans 5 is both clear and not so clear. What does Paul mean when he says that through Adam’s sin, “death came to all, because all sinned.” One might have expected Paul to say, “because Adam sinned” (death is Adam’s fault).
6. Paul’s Jesus/Adam parallel does not stem from a “plain reading” of Genesis. It is selective and theologically driven. The Book of Romans is not about personal salvation, but about the Jew/Gentile relationship.
7. Paul was an ancient man and he had an ancient view of human origins.
8. Paul used the Old Testament in creative ways that violate the grammatical-historical-contextual approach. So he could be doing the same with Adam.
9. Adam was used creatively in Second Temple Jewish literature (Paul’s contemporaries).
CONCLUSION
Evolution and creation are not in conflict because the early chapters of Genesis have nothing to do with HOW God created the world or the first humans. Therefore science can be studied freely for what it is and the Old Testament can be understood as ancient Israel's story.
If I may quote Enns again, “The root of the conflict over evolution and creation for many Christians is not scientific or even theological, but group identity and fear of losing what it offers. The challenge of evolution is here to stay, and its effect on how Christians read Genesis and Paul must be addressed deliberately.”
“Evangelicals tend to focus on how to protect the Bible against the attacks of evolution. The real challenge before them is to reorient their expectation of what the story of Adam and Eve is actually prepared to deliver.”
If you are looking to solve the evolution-creation debate in your mind then the Evolution of Adam is the book to read. Evolution and creation are both true. God created through evolution. The Bible is not a modern science book.
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Reviewed in the United States on December 15, 2012
★★★★★ 4
Thoughtful book on the purpose of the Creation accounts
Format: Paperback
This book provides a very good introduction into how the Old Testament (Hebrew Bible) was most likely formed. It takes very seriously the environment that may have shaped the Pentateuch. It also provides a good primer into how Paul read the Hebrew Bible: through the lens of the death and resurrection of Jesus. If the reader of the Bible understands the purpose behind the creation narratives then there appears to be less conflict with scientific explanations for the origins of the universe and even humanity.
I was expecting this book to do something that Enns never claims he was setting out to do, that is give an alternative understanding of the origins of sin and death while taking Paul's account in Romans 5 seriously. Enns claims that Paul interpreted the Adam story in a way that he interpreted other accounts of the Hebrew Bible, through a Christological lens but with little regard to historical context. To Enns, Paul was a man of his time and just because Paul, a man uninformed by scientific explanations of the universe, understood Adam as a historical person doesn't mean those of us who are informed need to see it the same way.
Enns values Paul's Christocentric lens on the Hebrew Bible, but comes just short of calling Paul wrong on his understanding of the origin of sin and death.
If you are working through the issue of integration/synthesizing scientific thoughts on the origins of the universe and humanity (as well as trying to come to grips with the purpose of the Creation accounts in Genesis) this book will serve you well. If you are expecting Enns to provide that integration/synthesis for you, you will be disappointed.
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Reviewed in the United States on March 3, 2012
★★★★★ 5
Enns' view of Adam will eventually dominate in the Evangelical academy
Format: Paperback
For years and years on end, I have been fascinated with trying to make Adam and Eve line up with evolution. I took a bunch of positions that I knew were ad-hoc but I didn't know what else to do at the time. One thing I couldn't figure out was why Genesis 1-3 seemed to be completely symbolic, yet Paul seemed to interpret it so literally.
I read through Genesis 1-3 again and again and again. I picked up commentary after commentary. But the commentaries I read (other than Claus Westermann's-which is fantastic)seemed to make arbitrary jumps between interpreting the Adam story literally and symbolically. The attempts to literally interpret the story seemed to stem from a desire to stay faithful to Paul's reading of the story rather than from a desire to be faithful to the Genesis text. But shouldn't how Paul interprets the story be the final word on Adam for Christians? This is what The Evolution of Adam deals with.
Paul's interpretation of the story in Romans and 1 Corinthians seemed to be a strange re-reading of the story...one that is overly literal. A talking snake? God walking in the garden? Every good Christian knows God doesn't have a body. So why in the world did Paul read this story so literally?
It's this that Enns tries to answer. He shows us that Paul didn't intend to give us a historical critical exegesis of Genesis. Maybe Paul thought Adam was a literal person, maybe he didn't. This is beside the point. Enns shows that Paul was doing some pastoral reshaping of the Adam story along the lines of 2nd Temple Judaism to highlight the significance of Christ's death and resurrection. According to Enns' the "authorial intent" of Genesis 2 and 3 was of very little significance to Paul. Even if Paul knew (and there's good reason to believe he did) that Genesis doesn't indicate that Adam's sin has a universal effect on all humanity, he probably would have used the Adam story in the exact same way. Why? Because it was the best way to explain how Christ put Jews and Gentiles on an "equal footing."
For Paul, Christ came first. Anything that could help explain the significance of Christ, even if that meant reshaping OT testament passages from their original "authorial intent," was fair game for Paul. And as Enns shows, it was also fair game for Paul's contemporaries.
As Christians, we know we are sinners because we have a savior, not because Adam sinned.
In the words of world-renowned Patristics professor and Eastern Orthodox scholar, John Behr, "We should not begin with a claim to know ourselves as sinful and then find a savior who corresponds to what we think our problems are...Christ provides the diagnosis of our condition and simultaneously provides the remedy."
Enns' suggestions for the evolution debate are controversial among evangelicals, although they seem to be accepted by many Eastern Orthodox and Catholic academics today. Evangelicalism is a bit behind. Enns' book will provide for much discussion and will inflame reformed Evangenical fundamentalists like Albert Mohler. But his suggestions will ultimately be accepted by the majority of evangelical theologians in the next 100 or so years. I'm fairly sure of this.
Although I'm Eastern Orthodox, Peter Enns' book is thoroughly orthodox, excellently argued, pastorally sensitive and ultimately game-changing for the Evangelical world. And although it seems many Orthodox are already talking Enns' game, to my knowledge, no one has written a book on the subject that actually tackles all the sticky exegetical issues. So Enns' book transcends the Protestant/Catholic/Orthodox divide.
One thing Enns did leave out is what to do with the genealogies in scripture that mention Adam. If you are interested in a discussion of these, check out Daniel Harlow's article online entitled "After Adam: Reading Genesis in an Age of Evolutionary Science."
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Reviewed in the United States on January 24, 2012
★★★★★ 5
Opened My Eyes to a New View
Format: Kindle
Excellent book. Entirely changed the way that I have looked at the origins debate. I have been a lifelong literal creationist for most of my Christian life. But, in recent years I have begun to question this view and look a bit closer at how evolution could in fact be reconciled with the creation story. And, this book has most certainly helped with this journey.
"The Evolution of Adam" is broken up into two major parts with each part broken up into several more detailed subsets: 1) Genesis: An Ancient Story of Israelite Self-definition; 2) Understanding Paul's Adam. It is from these two parts where Enns believes he can establish an understanding about the Genesis story, Adam, and where evolution could fit into the story.
Using textual criticism, Enns makes numerous conclusions based on both biblical and extra-biblical resources. Here are just a few that I have observed: 1) The Genesis account is NOT a book about origins, but a wisdom book about Israel's identity as a chosen people. Never did the Jewish people claim or believe Genesis was about the origins of the world and humanity. 2) Enns also surmises that Genesis was likely written post-exilic by the prophet Ezra at a time when Israel had lost its identity in Babylonian captivity and were seeking a renewed national identity that had been lost. 3) The Genesis creation story closely resembles numerous other creation stories of Israel's neighboring cultures (i.e. Atrahasis, Enuma Elish, Gilgamesh). 4) That Adam was a proto-type of Israel (i.e. loved by God, disobeys Gods command, and suffers the consequences, exiled from the garden/Babylon). 5) That Paul's Adam was explained in the context of 1st century Judaism and was using Adam as a mere metaphor and example of spiritual death for both Jews and gentile alike. 6) Adam could have possibly been the first homo-sapien that became aware of his spiritual nature, but hominids could have existed prior to Adam. 7) Nowhere in the Old Testament and Jewish history was Adam known to be the conduit for which sin became an inherited nature passed on to all of mankind.
Where I think this book is lacking is where evolution comes into play. Enns spends most of his time breaking down and dissecting the creation story, but spends very little time building up the evolution process and how it fits in. Nevertheless, we cannot dismiss the science of evolution at the expense of taking the creation/Adam account literally. There is wiggle room in these two ideologies to allow for both God's divine creation and scientific evolution.
Great book. Must be read with an open mind. If you hold firmly to creationism and believe it to be the ONLY way, then this book is likely not for you. But, if you are open to the possibility that Genesis is not a scientific book about human origins, then you may find this to be quite good. Enns speaks in such a way that this book is not too academic and easy enough for the average layman to understand. it is highly recommended.
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Reviewed in the United States on May 17, 2014
★★★★★ 5
Very insightful
Format: Paperback
I am a materialistic atheist and I liked this book a lot. Perhaps that is why Peter Enns lost his teaching position!
I certainly would not agree with Enns on his religious views but I found his scholarship & willingness to stray from closed-minded literalism refreshing. I learned quite a bit about Paul and his modus operandi in dealing with OT passages. I was presented a way of thinking about Genesis that transcended "it's just a metaphor" or "its just an ancient myth".
Basically, my take home messages were 1) the Bible was compiled in its final form during exilic/post-exilic times though it contains some much older material 2) the OT was written as a means of self-definition & self-explanation for the Jewish people after the trauma of exile 3) the Bible is "incarnational", meaning both divine & human (those who demand it be free of its chronological & cultural milieu are being unreasonable) 4) God can "inspire" by stooping to our level & it's unwise to tell God what he can & can't do in terms of revelation 5) the Bible has no intent to be scientific and historical in early Genesis 6) Paul is a bigger obstacle to accepting evolution to many Christians than Genesis 7) by tying Adam & Eve to original sin & origin of death, Paul re-shapes/reinterprets the story in a way that seems foreign to OT writers 8) rejecting evolution means rejecting Pauline theology for many and 9) Paul, who also re-writes OT meaning in Abraham (faith vrs law; "seed(s)", uses Adam to put Jew and gentile on equal footing in needing grace/Christ's sacrifice/obedience for salvation. Christ, as second Adam, undoes damage of first Adam for ALL (Jew & gentile) willing to accept the gift of grace. Paul uses midrash/pesher arguments for his Christological interpretations with "creative engagement" of OT texts.
Again, while Enns and I probably have very little common ground for agreement, I appreciated the book & was struck by this passage at the end:
"...the light of science does not shine with equal brightness in every corner. There is mystery. There is transcendence. By faith I believe that the Christian story has deep access to a reality that materialism cannot provide and cannot be expected to know. That is a confession of faith, I readily admit, but when it comes to accessing ultimate reality, we are all in the same boat, materialistic atheists included: at some point we must trust in something or someone beyond logic and evidence, even if it is to declare that there is nothing beyond what we see."
While I wouldn't agree totally with that statement, it strikes me as very honest, sincere & open-minded.
Good book whether you agree or disagree with it.
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Reviewed in the United States on June 13, 2012
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