--Is that why the characters have names that could be construed as, "Man," "Mother," "Son," etc.? I always thought that was coincicence
Let me share words by Augustine of Hippo from 1600 years ago:
It not infrequently happens that something about the earth, about the sky, about other elements of this world, about the motion and rotation or even the magnitude and distances of the stars, about definite eclipses of the sun and moon, about the passage of years and seasons, about the nature of animals, of fruits, of stones, and of other such things, may be known with the greatest certainty by reasoning or by experience, even by one who is not a Christian. It is too disgraceful and ruinous, though, and greatly to be avoided, that he [the non-Christian] should hear a Christian speaking so idiotically on these matters, and as if in accord with Christian writings, that he might say that he could scarcely keep from laughing when he saw how totally in error they are. In view of this and in keeping it in mind constantly while dealing with the book of Genesis, I have, insofar as I was able, explained in detail and set forth for consideration the meanings of obscure passages, taking care not to affirm rashly some one meaning to the prejudice of another and perhaps better explanation. (The Literal Interpretation of Genesis 1:19–20 [A.D. 408]).
St. Augustine's position is that one accepts a literal reading, unless and until reason or empirical science shows otherwise.
By the way, Augustine was a very smart cookie, what he wrote can be described as a form of proto-evolution:
Saint Augustine (353-430) painted an even clearer picture. He taught that the original germs of living things came in two forms, one placed by the Creator in animals and plants, and a second variety scattered throughout the environment, destined to become active only under the right conditions. He said that the Biblical account of the Creation should not be read as literally occupying six days, but six units of time, while the passage `In the beginning God created the heaven and the earth' should be interpreted:
As if this were the seed of the heaven and the earth, although as yet all the matter of heaven and of earth was in confusion; but because it was certain that from this the heaven and the earth would be, therefore the material itself is called by that name.
Augustine likens the Creation to the growth of a tree from its seed, which has the potential to become a tree, but does so only through a long, slow process, in accordance with the environment in which it finds itself. God created the potential for the heavens and earth, and for life, but the details worked themselves out in accordance with the laws laid down by God, on this picture. It wasn't necessary for God to create each individual species (let alone each individual living thing) in the process called Special Creation. Instead, the Creator provided the seeds of the Universe and of life, and let them develop in their own time.
In all but name, except for introducing the hand of God to start off the Universe, Augustine's theory was a theory of evolution, and one which stands up well alongside modern theories of the evolution of the Universe and the evolution of life on Earth.' His views were influential throughout the Middle Ages, and followed by such important thinkers as William of Occam (in the fourteenth century) and, most importantly, by Saint Thomas Aquinas in the thirteenth century. Aquinas simply quoted Augustine's teaching on the subject of the Creation and the interpretation of Genesis; but as he was one of the highest authorities in the Christian Church at the time, and has been one of the most influential since, this amounted to an official seal of approval for the idea that God had set the Universe in motion and then rested.