In the early days of Christianity, before the existence of modern denominations and long before the advent of modern science and hermeneutical study, the early Church Father Origen regarded both Genesis chapter 1 (the first creation story) or Genesis chapter 2 (the second creation story) as not historical accounts, saying (De Principiis, Book 4.1.16):
. as even these do not contain throughout a pure history of events, which are interwoven indeed according to the letter, but which did not actually occur. Nor even do the law and the commandments wholly convey what is agreeable to reason. For who that has understanding will suppose that the first, and second, and third day, and the evening and the morning, existed without a sun, and moon, and stars? and that the first day was, as it were, also without a sky? And who is so foolish as to suppose that God, after the manner of a husbandman, planted a paradise in Eden, towards the east, and placed in it a tree of life, visible and palpable, so that one tasting of the fruit by the bodily teeth obtained life? and again, that one was a partaker of good and evil by masticating what was taken from the tree? And if God is said to walk in the paradise in the evening, and Adam to hide himself under a tree, I do not suppose that any one doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance, and not literally...
Several modern denominations accept evolution, which means recognising the events of Genesis chapter 1 as not really historical. For example, the General Convention of the Episcopal Church affirmed its support for the theory of evolution in 2006, resolving by Resolution 2006-A129:
That God is Creator, in accordance with the witness of Scripture and the ancient Creeds of the Church; and
That the theory of evolution provides a fruitful and unifying scientific explanation for the emergence of life on earth, that many theological interpretations of origins can readily embrace an evolutionary outlook, and that an acceptance of evolution is entirely compatible with an authentic and living Christian faith; and
That Episcopalians strongly encourage state legislatures and state and local boards of education to establish standards for science education based on the best available scientific knowledge as accepted by a consensus of the scientific community; and
That Episcopal dioceses and congregations seek the assistance of scientists and science educators in understanding what constitutes reliable scientific knowledge.
In the case of Church Fathers such as Origen, the rejection of Genesis chapter 1 as history, is based on reason.In the case of te Episcopal Church and others like it, the decision is based on recognition that science has disproved Genesis chapter 1 as a literal account.