The scriptures call Eve the mother of all who are theliving, not multiples mothers of us all...
I understand Adam and Eve to be archetypes of humanity. An archetype is a symbol or person that explains the characteristics/nature of the world and life.
...and the plain and literal meaning of genesis was written as an historical account to us on how the Universe came in being, how life originated...
(1) What is the biblical source for your unstated assertion that the proper way to interpret Genesis is a post-Enlightenment rationalistic hyper-literal method that feels "plain" to you?
(2) Where does the scripture indicate that Genesis 1-3 was intended to be a historical account of the type that is common in the post-Enlightenment world of the past three centuries? It would be extraordinary if it was, since the original audience for the text did not think in the forms that we do. That is clear from reading other ancient texts written in the same part of the world in roughly the same eras.
The competing creation stories are quite different in content, but similar in form and symbols, with a primary motif of function, rather than form being the guiding principle. Note that Genesis 1:1-2:3 shows God forming unformed masses and objects to create day and night; dry land and seas; foliage upon the earth to grow and reproduce; lights in the heavens for lighting the earth and for signs, seasons, days and years; animals in the seas to grow and reproduce; birds for the air and land animals to grow and reproduce. Then humankind was created in the image of God to grow, reproduce, and manage everything that was created. The at the apex of the story, God makes His 'resting place' the earth, and we discover that everything that has been created upon the earth is the Lord's temple, and we are created for worship and relationship.
The Genesis 1-2 stories are about purpose, not history. If so, then there are at least two contradictions, one of them a glaring one, as I have pointed out before. That points away from it being any sort of history in our modern sense.
...and how Humans were created in the very image of God.
Nothing I have said contradicts this, although you keep trying to claim that I don't recognize it.
Evolution cannot give to us that image...
I have never claimed it did. I have also pointed out, repeatedly, that God must have been guiding the process of evolution.
...must have been by special creation by God.
It was certainly give to us by God in some way that made us distinct from the animals, and I agree, it was a special event, but you cannot jump from that belief and claim that God specially created a singular Adam and singular Eve -- apart from any evolutionary processes -- that allowed for the image of God.
Paul compares and contrasts Adam to Jesus, as the first and second Adam, were they multiply Adams, and so which one actually sinned in the Garden to bring about the fall?
Sigh. You apparently don't read what I have been patiently explaining to you. Also, remember what I requested about you providing scriptural references when you cite something from scripture? That helps our conversation and shows me you are looking at scripture (not just reading arguments from other websites) and thinking through it -- in context -- so you can have understanding. I'm getting the idea that you just want to win an argument.
However, I think you are referring to an example that Paul cites in 1 Corinthians 15. Paul uses "Adam" in a literary and archetypal way throughout his writings (as was the contemporary practice ), most notably in Romans 5:12-17 and in 1 Corinthians 15. I believe you are citing the part of the chapter where Paul is making a comparison between the first Adam and the last Adam (or, as you said "second Adam") in regard to the their current bodies and future resurrection bodies they will have. Instead of simply proof-texting, let's look at it with a big of context so we can know what it means.
1 Corinthians 15:35-49
35 But someone will say, “How are the dead raised? And with what kind of body do they come?” 36 You fool! That which you sow does not come to life unless it dies; 37 and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else. 38 But God gives it a body just as He wished, and to each of the seeds a body of its own. 39 All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. 40 There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
42 So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural; then the spiritual. 47 The first man is from the earth, earthy; the second man is from heaven. 48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49 Just as we have borne the image of the earthy, we will also bear the image of the heavenly.
The first thing we notice is that Paul is answering a question:
35 But someone will say, “How are the dead raised? And with what kind of body do they come?”
He responds with an argument based on a series of metaphors:
36 You fool! That which you sow does not come to life unless it dies; 37 and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else. 38 But God gives it a body just as He wished, and to each of the seeds a body of its own. 39 All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. 40 There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
Paul first goes to agriculture, with the illustration of seeds - they are buried in the earth (die), but they grow according to what kind of seed they are. Next, to humans and animals - humans and animals have different kinds of bodies (flesh). Then celestial - there are many different lights in the sky, and it is clear they are different from the earth. And the sun, moon and stars are different in nature and intensity.
Paul has now made his point about things in similar categories possessing different natures. So Paul moves back to our bodies. To make his point, he juxtaposes extremes:
42 So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body.
The perishable body is sown (buried) as a perishable body, but is somehow raised imperishable! It is sown in dishonor (corrupted), but raised in glory! It is sown in weakness (can't sustain itself), but raised in power! It is sown a natural body (born by normal reproductive processes), but raised a spiritual (in the nature of God) body!
Paul then makes an assertion, and supports it with the competing images of Adam and Jesus:
If there is a natural body, there is also a spiritual body. 45 So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.
What you need to know before interpreting this passage is that the name "Adam" is a transliteration of the Hebrew root from Genesis 2:7 (הָֽאָדָ֖ם), which literally means "man." It is a play on words which speaks of the LORD God forming the man ("adam") from the dust of the הָ֣אֲדָמָ֔ה (transliterated as 'ha
adamah' with is literally "the ground").
So in verse 45, Paul plays on the name of the Adam of Genesis 2:7 where God breathes life into man. The man, and all of humankind, has life breathed in from God. The last Adam (Jesus) possessed in Himself life and gives it to others.
Paul then points to a progression:
46 However, the spiritual is not first, but the natural; then the spiritual. 47 The first man is from the earth, earthy; the second man is from heaven. 48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49 Just as we have borne the image of the earthy, we will also bear the image of the heavenly.
The natural comes first, then the spiritual. The first man (Adam) is from the earth - made of the ground ('
adamah') while the second man (Jesus) is from the heavens. Those of us who are "earthy" (verse 48), begat earthy beings. Those who are from the heavens (Jesus), begat heavenly beings. Although we bear the image of the earthy ('
adamah'), we will also bear the image of the heavenly (Jesus), as long as we are in Christ.
[Continued below]