I’ve written before about the interesting symbiosis that exists between militant atheism and religious fundamentalism — the way the Richard Dawkinses of the world are always eager to insist that a cartoonish figure like Pat Robertson represents the truest form of Christian faith, and that any believer who disagrees with Robertson’s pronouncements on Haiti or Hurricane Katrina obviously doesn’t understand his own religion.

For a recent example of this tendency, consider the fascinating exchange between the prolific Catholic blogger Mark Shea and Jerry Coyne, the author of “Why Evolution Is True” and a Dawkins-esque critic of biblical religion. The subject is human origins, and specifically the debate over whether the Western Christian understanding of original sin — as the fruit of a primal disobedience by the human’s race first family — is compatible with the increasing scientific consensus around polygenism (that is, the theory that today’s human race descends from a larger population rather than a single couple).

Shea touched off the dust-up by arguing that there’s nothing particularly radical, at least from the perspective of the Catholic tradition, about interpreting the first books of Genesis as a “figurative” account of a primeval event, rather than as literal historiography that requires that two and only two human creatures were on the scene when mankind exchanged our original innocence for disobedience and shame.

To Coyne, this idea was absolutely outrageous: In a searing post, he accused Shea of trying to defend “the palpable lies of the Bible” with a lot of hand-waving about allegory and symbolism and myth, when anyone can see that the authors of Genesis were just making stuff up. It’s “nonsense,” Coyne wrote, to suggest that the Old Testament is somehow compatible with human evolution and polygenism: All you have to do is read Genesis itself, which never suggests “that Adam and Eve were anything but the ancestors of all humanity.” To argue otherwise — to “fabricate a huge population of humans, not directly related to Adam and Eve but living at the same time” — is just a crude “attempt to evade the blatant fictionality of the Genesis story by claiming that the book doesn’t say what it seems to say.”

It was a peculiar spectacle, to put it mildly: An atheist attacking a traditionalist believer for not reading Genesis literally. On the merits, Coyne is of course quite correct that some of the details of the Genesis story seem to contradict what science and archaeology suggest about human origins. (For instance, the claim that Adam and Eve were formed from the dust of the ground and a human rib, respectively, not from millennia upon millennia of evolution, the suggestion that they lived in a garden near the Tigris and the Euphrates, not a hunter-gatherer community in Africa, and … well, you get the idea.) But then again some of the details of the Genesis story seem to contradict one another as well, in ways that should inspire even a reader who knows nothing about the controversies surrounding evolution to suspect that what he’s reading isn’t intended as a literal and complete natural history of the human race.

In Genesis 1-2, for instance, we have not one but two creation accounts, which differ from one another in important ways. In Genesis 1 God seems to create “man” as male and female simultaneously, on the sixth day before he rests from his labors. But then in Genesis 2 he creates Adam alone, lets him name all the animals and roam Eden long enough to get lonely, and only then creates Eve from Adam’s rib. Or again, in Genesis 1 we have God saying “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth” several days before he creates humankind. And yet in Genesis 2 we’re told that at the time God forged Adam from the dust of the earth, “no bush of the field was yet in the land and no small plant of the field had yet sprung up.” And so on.

The same pattern extends to the books that follow. As Coyne says, taken on its own the account of Eden and the Fall implies that Adam and Eve are the only human beings in the world, and the story of Cain and Abel makes no reference to further creations happening in the next county over. And yet then we have this:

Cain said to the Lord, “My punishment is greater than I can bear. Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.” Then the Lord said to him, “Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold.” And the Lord put a mark on Cain, lest any who found him should attack him. Then Cain went away from the presence of the Lord and settled in the land of Nod, east of Eden. Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch.

But where are these wives and cities coming from, if Genesis is supposed to be a just-the-facts account of the creation of the world? For that matter, who are all these people (not one or two, but plainly lots and lots of them) Cain is so worried will find him and kill him for his crimes? Coyne’s claim that the Bible offers “no evidence that Adam and Eve were anything but the ancestors of all humanity” only holds true if you engage in a literal interpretation of Genesis 1-2 and then stop reading there. If you continue to Genesis 4 (which is just a few pages later!), the text strongly suggests that other human beings were somehow contemporaneous with the first family, and that the human race probably didn’t just descend from Adam and Eve alone.

Now one can draw two possible conclusions from these difficulties. One possibility is that the authors and compilers of Genesis weren’t just liars; they were really stupid liars, who didn’t bother doing the basic work required to make their fabrication remotely plausible or coherent. The other possibility is that Genesis was never intended to be read as a literal blow-by-blow history of the human race’s first few months, and that its account of how sin entered the world partakes of allegorical and symbolic elements — like many other stories in the Bible, from the Book of Job to the Book of Revelation — to make a theological and moral point.

One can take the latter view and still argue that evolution by natural selection creates challenges for the way Christian theology (though less so Jewish theology, I think) traditionally interprets the Genesis story. (I’ve aired versions of this argument myself: Here, here and here, for instance.) But that’s very different from arguing that either the Genesis story or evolutionary biology has to be a “palpable lie,” and implying anyone who accepts Darwinian evolution has to dismiss the first book of the Old Testament as the ancient equivalent of the Hitler Diaries. This is the view of many fundamentalists, of course. But it’s extremely telling that an atheist like Coyne insists on it as well.