(1) “literal view of Genesis”
“Literal” is such a slippery term. It means different things to different people. Often “literal” simply means that the meaning is what the person already thinks it means...
"I shall now outline a method for the exegetical exposition of the Book of Genesis that is consonant with an orthodox, exegetical, and critical approach. By critical I mean that it satisfies the demands of literary-analytical investigation, with sound judgments on the nature, purpose, and composition of the text. By exegetical I mean that the basic investigation uses the Hebrew text and that the meaning is derived from the text. And by orthodox I mean that the integrity of the text as the inspired and authoritative Scripture is maintained." Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids, MI: Baker Books, 1998), 37.
(2) “who see Moses as its Primary author”
In the broadest level, we may observe the difference in style between Genesis 1–11, 12–36, and 37–50, three very different sections. On a narrower level, we may observe differences in style between chapters themselves; the creation, for example, in Genesis 1:1–2:3 varies considerably from the style of Genesis 2:4–25. Sources were probably used in the writing of Genesis—sources that were brought by ancestors from Mesopotamia, sources and records of the ancestral families kept by the patriarchs, genealogical records, and the like. It is reasonable to suggest that Moses gathered ancient records and traditions, and it makes better sense for the message of the book in the Pentateuch. Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids, MI: Baker Books, 1998), 35.
That Moses is the authority whose words are represented and that he was generating documents can be readily accepted. Moses was generating information (sermons, rulings, narratives) that would be considered important enough to preserve in written documents. Some undoubtedly would have been recorded in his time and under his supervision. Others may well have been produced by later generations after some time of oral transmission. It matters neither how much material is in each category nor which portions are which; the authority derives from Moses and he is inseparable from the material. John H. Walton and D. Brent Sandy, The Lost World of Scripture: Ancient Literary Culture and Biblical Authority (Downers Grove, IL: IVP Academic: 2013), 60–61.
Rob