Here: http://www.colossianforum.org/2012/04/24/book-review-the-evolution-of-adam-what-the-bible-does-and-doesnt-say-about-human-origins/ – a bit dated, but still worth reading.
”While Enns affirms the inspiration and authority of Scripture, this sort of hermeneutical approach functionally naturalizes biblical interpretation. Because this sort of account of biblical meaning is tethered to the intent of human authors, there is no functional role for divine authorship in determining meaning—which is precisely why Enns treats these books and letters as discrete entities rather than parts of a whole canon (more on this below).’
‘Enns’ approach leaves little room to recognize such recontextualization within the canon—nor does he accord any positive, constructive role to tradition (cf. 114). In fact, if it becomes a contest between “the authors of Genesis” and Paul, Enns sides with “the original meaning” of Genesis as the determinative meaning: “what Genesis says about Adam and the consequences of his actions does not seem to line up with the universal picture that Paul paints in Romans and 1 Corinthians […]. I do not think the gospel stands on whether we can read Paul’s Adam in the pages of Genesis” (92). To use Enns’ language, Paul attributes something to Genesis that the “authors of Genesis” are not trying to give us. Again, this account is entirely “from below,” as if it is Paul alone who “invests Adam with capital he does not have either in the Genesis story, the Old Testament as a whole, or the interpretations of his contemporary Jews” (135).
But now the problem above comes home to roost: what if there is an Author who is the author of both Genesis and 1 Corinthians? What did he intend? And could he intend meanings in Genesis that outstrip what the “authors of Genesis” intended? The church has always staked its reading of the Bible on the conviction that Scripture’s meaning exceeds what the original human authors could have intended. So we can’t neatly and tidily settle the cross-pressures we feel at the intersection of Genesis and contemporary science by simply limiting the meaning of Genesis to what was intended by its Ancient Near Eastern authors.’