Not completely, you understand, because to arrive at Scripture, you must first use the catholic* Tradition of determining the Canon, as well as being faithful to the author of Scripture who was a historical figure in his (or her) time and believe that the original author is important to receiving the Text which requires us to use the tools of higher and lower criticism to determine the situation and the received text. However, studying more and more regarding Genesis 1 an Genesis 2-3, I’ve come to the internal agreement that Scripture is thematically consistent to a point on how it views Creation by God.
Let me say it this way, by example. In considering Genesis 1, the first Creation story, we must consider that 1.1 begins in the middle of a process. The idea of Creation is only enlarged rightly not by supposed scientific evidence either for or against a Young Earth, as science does not play into this aspect whatsoever, but by the rest of canonical Scripture. For instance, Isaiah relates that the New Creation is not different from the Old in physical substance, but is new in relation to God. It is based on a renewed Covenant between Israel and YHWH after the exodus from exile. The New Creation is a ritualistic renewal between Israel and God, not the creation of a new universe. In relation to Genesis 2-3, we can find a semblance to this story in the fall of Israel to the knowledge of the other nations, or, when they asked God for a king (1 Sam. 8; See here for a previous post on this subject). The theme of Covenant runs through all of Scripture and cannot be separated from the theme of Election.
If we seek to understand the historical Adam through the dual and yet mirror themes of Covenant and Election, we can understand that God elected Adam out of humankind to began a covenant with him. These succession of Covenants Israel was elected out of the entirety of the human race, and from out of Israel, a single Elected One appeared who opened the covenant up to the entire race of humans. If we allow Scripture to inform us of Genesis 1 and Genesis 2-3, we can find that we have no issue to argue over Creationism, a conceptualized term invented recently, or whether or not Adam was the first man. Indeed, we can but simply allow that Adam was the first man in covenant with God, elected out of the dust of humankind. If we understand Creation through Isaiah (rather than either Ken Ham or Job), we also understand that God’s Covenant with Adam was indeed the start of a New Creation, when God was creating.