Good question. It is not possible to imagine a single couple bottleneck of Homo sapiens in YEC timeline consistent with the evidence. This, however, is where a genealogical Adam becomes much more important. If we separate the definition of theological “human” from Homo sapien, and allow for interbreeding, we can see a single couple origin of “human” (as we understand it in theology today).
This is why I am so insistent that we use extreme care with the term “human” in scientific claims. There is no agreement in theology or science how to define this term, and theologians have legitimate autonomy to use the term as it suits them in theology.
I also emphasize that YEC is a very diverse group, and they are motivated by a wide range of concerns. Depending on what group we are talking about, they are going to take different paths forward.
Some (but not all!) are motivated by opposition to evolution in any form. This group is not going to be pleased with anything we can offer, but we can press them on why they root their faith this way. I find the Gospel is very unsettling for the anti-evolution worldview. At the core of it, if they are to follow Jesus, they have no choice but to accept Christians that affirm evolution as family. The same goes the other way too; we have no choice but to accept them. Living obedient to that radical acceptance of the “other” is one way we submit our lives to the truth of the Gospel.
Others (much more common) are motivated by their reading of Genesis, and they are not convinced by the hermeneutical paths often offered to harmonize Scripture with evolution. For some, they feel the need to take Genesis 1-11 as “history.” For this group, I am not sure that an Adam back 500 kya is going to do much good. However a genealogical Adam could allow an essentially literal reading of Genesis, with an Adam as recent as 10 to 6 kya.
Others (who are not generally YECs) are strongly motivated by their reading of New Testament theology. There are three references to Adam made by Paul (Romans, I Cor, Acts) that indicate that (1) he saw Adam as real person in our past, (2) ancestor of us all, and (3) this was theologically important. For entirely sensible reasons, they are uncomfortable with the argument that “Paul was wrong about Adam, but right about Jesus.” For this group, some may be drawn to a single couple origin (no interbreeding) 500 kya, or alternatively to a recent genealogical Adam. This will probably come down to the relative importance of disallowing interbreeding (not really a historical dogma) vs. maintaining the Genesis timeline.
This last point is important. A genealogical Adam allows a far more literal and concordist reading of Genesis than even Reasons to Believe takes. Some will look down on that, but others will see this as “consilience”. I find it to be an intriguing option that has been under considered, and calls into question a great deal of work over the last several decades.
As just one example, “mankind” and “man” in Genesis is the word “Adam” in Hebrew. Some have taken this as clear evidence that Genesis is figurative. An alternate (and far more traditional) reading is possible too, where we define the mankind of scripture as the descendants of Adam. In this sense, Scripture is given to the descendants of Adam, who are so thoroughly defined by their descent from that they are called “Adams.” Which reading is correct? This may be more defined by presuppositions than hermeneutics.
For those convinced that this is a figurative text, I’m puzzled by their certainty. Even taking ANE into account, how do we know that it wasn’t an prophetic revision of the creation myths of their neighbors? We already see examples in Scripture of additional meaning given in texts beyond what the original author’s intended. Ultimately, we do not really even know the original author’s intent. The references by Paul to Adam should give everyone some pause to taking a purely figurative view, especially because science does not rule it out. In the words of CS Lewis, why couldn’t Genesis be a myth that “became” true? Why could it not be a product of that time (in the genre of ANE), but also inspired by divine knowledge of a real history of theological significance? Perhaps it is just figurative, but given the full context, I do not understand the certainty sometimes asserted here.
Any how, there is quite a bit of information here, and I hope this isn’t too off topic. Ultimately, I’ve found that there are people of peace in the YEC community looking to build bridges. We do well to build bridges where we can. If there is a way to preserve theology important to then, we should obliged. Maybe they will ultimately be right on some key point. The conversation is enriched by diversity.
Maybe. However, in my experience, the right response is to ask the question instead of presume there is no answer. I’d ask why they find such a scenario the most warranted. We find out interesting things from such questions.
Of course, they may not have good warrant. Or they might actually see something we missed. We won’t know until we create a safe context for others to explore and contemplate, free from harassment.
Sometimes we can gain a great deal by backing of what we think is the “right answer” is, and wonder alongside other people with their questions. Sometimes there is beauty in another person’s perspective, but we miss it if we can’t ever pause at see it from their point of view. Maybe they are wrong. But honest, maybe we are wrong too. There is an opportunity for a conversation. We could enter in.