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exploring plant-based nutrition as an ancient biblical ideal

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Blog Post 5: Human Choice

by rambler on Nov 22, 2020 category animals, Creation, disorder, evolution, evolution, fruit-bearing trees, human ancestors, human ancestors, myth, plant-based, Uncategorized, vegan, vegetarian
Olduvai gorge
Olduvai Gorge, Tanzania

An anthropologic approach may be helpful to shed some nuanced light on Genesis wisdom.  Many people feel the two vantage points of science and religion are inherently antagonistic.  But if they are read and interpreted on their terms in their contexts (not on our terms or our expectations on what we think they should say), I think we would find that utilizing both together could shed much light on understanding our present situation.  The archaeological records provide some clue as to the diets that human ancestors consumed, though because those records have holes in them, a lot of what we deduce from them is conjecture.  But that is how we use science: taking available information and explaining the story that correlates with the data.  So it would be a worthwhile exercise to consider the different relations between what the fossil record indicates and how those conclusions relate to our world today.

            The fossil records indicate that hominoid ancestors lived as vegetarians over 20 million years ago.  One of the more obvious indications of such is their dental structure.  They had flat molars with a large grinding surface and thick enamel, and large incisors, which are good for grinding nuts and plants.  Carnivorous animals had sharp molars and underdeveloped incisors, which is more suited for tearing into flesh.   Later hominoids (Ramapithecus) developed the ability to chew laterally and vertically, as opposed to the strictly vertical movement of the ape jaw, which is also a noted feature of carnivores.  This would suggest more specialization in the ability for rotational chewing which would be even better suited for crushing hardier plant foods, likely more abundant than softer more exotic foods during the Miocene Ice Age.  So that development perhaps was more a result of a climatic shift forcing adaptation for available foods or extinction, the appearance of hardier nut- and grass-containing savannah lands and less forested ones.

Other differences between hominoid ancestors and carnivores exist.  Hominoids did not have the clawed structure that carnivores did, neither the ability to sprint at 60 mph for brief spurts.  Their gut, like herbivores, was much longer to allow slower digestion required for the breakdown of fibrous foods.  That of carnivores is notably shorter, which is quite important for them in order to expel waste promptly through shorter bowels, as animal is more toxic than plant waste.  Carnivores also had smaller salivary glands, good night vision, a rasping tongue, and skin without pores, features that would aid in the hunting, consumption, and processing of flesh for food.

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As time progressed, some of our more recent ancestors continued to rely on primarily, if not solely, various plants like fruits, roots, and leaves.  A very famous fossilized hominin, Lucy, was discovered in Ethiopia in 1974.  She is estimated to have lived around 3.2 million years ago, and her scientific name is Australopithecus afarensis.  Her structure suggests she was bipedal, which would be more important for leaving the forests to live in the expanding African savannahs around this time in history.  A similar relative, Australopithecus robustus, arrived almost a million years later and was similar to afarensis except that it was larger and had a remarkable crest at to top of the head, allowing for powerful jaw muscles to originate from that ridge.  That plus the fact that it had thick, large molars suggest it also ate mostly roots, bark, seeds, and grains, which would have required such an oral structure for pulverization.  While meat could have been a part of their diet, it likely would have been miniscule as there is no evidence that they used tools and did not have the strength to kill other beasts (Lucy was 3’7” tall).  The dental remains strongly shows they consumed a varied plant diet.

Around 2 million years ago is when homo habilis arrived, the next of kin so to speak of the genus Australopithecus.  Remains from this species reveal a larger brain and primitive small tools, mainly axes.  They were likely scavengers rather than hunters, feasting upon the remains left by more adept killers like felines, and they could climb trees to reach the remains left by cat predators.  From habilis came Homo erectus.  Evidence reveals they utilized more varied tools.  Fossils of both smaller and larger animals have been found at H. erectus excavation sites in East Africa.  These appear to be the first hunters and regular consumers of meat, and their dental records show that the large grinding cheek teeth are gone, and the front teeth are sharper.  The fact that meat became a more regular dietary staple may in fact have enhanced both brain development (though encephalization was already advanced well before evidence of hunting was found in the fossil records, putting that idea into question), and provided a highly dense energy source that would allow them to develop skills other than food gathering.  But food gathering was still a significant portion of the diet, still more than half, according to Rosalind Miles Women’s History of the World.

            This jump from eating plants to hunting animals may have initially come not from the desire to kill for meat, but from the need to kill for plants.  In some archeological sites, baboon bones are found alongside Australopithecus bones, with the idea that Australopithecus killed baboons according to Peter Wilson (Man, the Promising Primate).  The idea is that early humans had to kill competitors in order to secure a food supply.  As they were not nearly as strong as their competitors, they had to use their developing brains and work together, with assistance of newly developed technologies, in order to have food.  Based on their biology, humans are built more for plant eating and not for direct competitions of strength with larger animals.  But because of the pressures of the environment, competition for food, and the attributes of encephalization, they were able to come up with ways to kill other animals in order to preserve their diet.

            Other than simply taking out competition, early human precursors Homo erectus and, to a more advanced degree, Homo sapien neanderthalensis also began migrating off the African continent.  As they could take advantage of more varied environments than other animals, yet were in many ways inferior in direct one-on-one combat, they were more suited for migration than other more specialized species.  Their developed brains permitted them to retain the necessary skills for successful migration.  Herbivores are committed to a specific niche, needing only to remember the seasonal cycles of blooming and ripening.  Nomadic life demands adaptability, extensive use of memory, acuity of senses, recall of detail, assessment of new landscapes, acquisition of new technologies (including fire), and sharing that data with others of the group in order to be successful.  The processing of large amounts of data is essential to surviving in an ever-changing environment with the ebbs and flows of migrating food sources and unfamiliar seasonal patterns of new plant life.  I like how Colin Spencer puts these new phenomena in the perspective of the developing mind:

Nothing is more comforting than the thought of power and control over one’s environment.  Not to make tools, not to migrate and trek, not to hunt and kill other creatures, would seem like a return to a lesser, more primitive state of development.

Such a perspective would be essential for Neanderthals to survive in the cold, barren northern wastelands during the Ice Age.  With limited plant life to consume compared with the temperate regions of Africa and the Levant, they would have to assert their will over their environment in order to survive.  A failure to control their environment would result in death.
            While obviously not a direct correlation, it resonates ideas of Genesis 3.  Humans are in the Garden, not in competition with other life forms because everything they could possibly need to thrive is set before them.  They are given a role as caretaker and meant to create order in the world.  Then the Fall happens when they see something that they consider good, despite being told it will kill them, and rely on their own wisdom and take the forbidden fruit, exerting their authority over their lives, and resulting in expulsion from the Garden out into the wastelands of the earth to wrench sustenance out of the ground.  It is as if humans were banished to the outer edges of an Ice Age world, out of a paradise and into a desert with severely limited food options and a requirement to in fact exert their superiority over the rest of creation in order to survive.

            This is certainly not an attempt to explain how early human ancestors ended up in the higher latitudes during a prehistoric Ice Age, or why they ended up living a lifestyle of meat consumption over plants.  Both the religious and scientific narratives are created from different sources and have different expectations of and from the reader.  But I think there are many areas of overlap between them, with this being one of them.  When we try to exert our will, our definition of what is good and bad for ourselves, and rule the earth according to our own wisdom, we end up where God never intended us to: in the proverbial desert struggling to survive, in our own version of a barren Ice Age, a place where we continue to reinforce our own law if we are to survive there.  To us, that seems like progress.  From another point of view, that seems like regression.  Is it better to live in the Garden under a better Wisdom or to live in the desert under our wisdom?  We see many examples in the Bible in which humans, in attempt to become God, become like the beasts of the field, the first example being when God covers humans’ skin with the skins of animals in Genesis 3:21.  Neanderthals did not result from reverse evolution; rather they were more advanced from those previous species that ate the plants.  And I don’t think the Bible is saying we need to be more simple creatures like the plant-eating precursors of Neanderthals.  There are some ideas that Neanderthals were not precursors of humans, but rather the end of a line that died out with no long-term progeny.  If that were true, it would make the correlation with the Genesis narrative even more curious.

The Relationship

by rambler on May 11, 2020 category animals, bible, coinhabit, Creation, disorder, fruit-bearing trees, Genesis, grass, order, subdue, Uncategorized

After recognizing the pattern of the Genesis 1 creation account of paired days and themes, evidently there is a special connection between the seed-bearing and fruit-bearing plants and trees on the land (the final creative act of day 3), and the humans created in the image of the gods (the final creative act of day 6).  What is the connection?

Genesis 1:29 gives one straightforward response to the question: all seed-bearing plants and trees that produce fruit are meant to be food for humans.  That is our nourishment in the ideal, pre-fallen state.  All acts of creation have aligned to set up this perfect homeostasis of life-sustaining energy.  We are intricately connected to the plants both in the creation patterns and in the time following the story.  If we are to believe that Genesis 1 is a story of the world set up the way God intended it, and that all the pain and suffering that we see today originated at the choice of humankind to pursue its own wisdom represented by eating the forbidden fruit, then we must recognize that everything that was put in place prior to that event was at perfect form and functionality, one aspect of which is how humans eat.  By no means is this the only notion to be drawn from the passage.  The idea of humans and trees sharing a functional commonality is another.  But it is one.

Immediately following the proclamation of seed-bearing trees as food for humans, God commands the green grasses and plants be as food for the beasts of the earth, birds of the sky, and…

The connection of seed-bearing plants and humans are actually one of a few intimate relationships established by God on day 6. Immediately following the proclamation of seed-bearing trees as food for humans, God commands the green grasses and plants be as food for the beasts of the earth, birds of the sky, and creatures moving along the ground.  This doesn’t match up as nicely in the creation day mapping scheme as fruit trees and humans, as the plants are still the second creative act on day 3, but birds were created on day 5 and the beasts of the earth were the first creative act on day 6.  Nevertheless, the plan for animal kind, everything that has the breath of life (God’s ruach, Hebrew translated spirit, in animals and humans), receives the gift of plants as food.  So people aren’t the only ones for whom this is an ideal, but animals are also included.  This obviously comes into contradiction with what we simply observe in the animal kingdom: some animals can only eat other animals to live, i.e. felines.  I will get into this later, but we do know that humans can make a choice to live according to this principle and live well.

Another established relationship in this story is that between animals and humans.  In Genesis 1:28, we are told to rule over the animals and subdue the earth.  On initial reading, to us this seems like a green light to utilize all of creation as we see fit.  Several critics have cited this as the reason the Western world has made a habit of using and abusing our planet: it is both permitted and demanded by our religious tradition.  We seem to have a knack for, with the aid of modern technology, manipulating the earth to accommodate us and our desires, to the point of wreckage.  The same may be said for the animals.  If we need them to meet our nutritional needs by being a direct source of calories, so be it.  That is why they are here. 

We practically can already see some problems with this mindset in our current place on Earth.  As we manipulate our technologies for our liking, we see the detriment this is having in our environment.  Climate change has become a pretty complex issue, but it does appear to be at least in part due to human activity.  It is well established that the harvesting of animals for human consumption also leaves a larger carbon footprint than the harvesting of plants.  Science has established this data recently, but we should have recognized that disaster would happen when we interpret Genesis 1:28 as a free reign for our desires.

We may make the assumption that the relationship between humans and animals is only vertical.  We rule them, case closed.  Looking at the creation patterns, this doesn’t appear to be the case.  We also have a horizontal relationship with animals, as we were created on the same day as they.  We are creatures just as they are, made on the same day as the land creatures, sharing that day of creation with them.  All life forms, unicellular or multicellular, plant or animal, sea swimmer or land rover, fall under the auspices of creation and the physical laws that govern it.  After the animals were created, God stated that what he created was good, just as he did after all other creative acts in Genesis 1.  This suggests that all of creation was already good in and of itself before we showed up.  That should remove some entitlement we may feel as the only important part of creation.

But rather we are intimately connected with the earth as evidenced by the Genesis 2 creation account.

We are not separated from the earth, dropped down here from some other realm to make use of what we find.  But rather we are intimately connected with the earth as evidenced by the Genesis 2 creation account.  This states man was formed from the dust of the earth and had life breathed into him, hence the name of the first man as Adam (from the Hebrew adamah, “of the ground”).  Mankind is formed as the weird combination of “dirt and divine breath (Hebrew ruach)”.  That should make us rethink our relationship with the earth, that we are intimately connected with it, and that anything we do to it, any means of disrespect and negligence we exhibit, will come back to affect us accordingly.

So our relationship with the rest of creation is not a simple linear pattern of one entity above the other.  We are told to rule the animals, but at the same time we are on something of equal footing with them.  Both animals and humans share a relationship with the botanical creation of day 3, assigned to use those resources as our food.  And humans have a specific relationship with the earth, commanded by God to subdue it.  Reading Genesis in its ancient context, subdue most likely refers to farming the ground, as the ancient Near Eastern cultures reading or listening to this narrative were primarily agrarian.  In Genesis 2, the second creation narrative, humans are put in a garden, where their food source is fruit-bearing trees, and told to “work and care for” the garden, in other words farm the ground.  In fact, no plants had yet showed up on earth until humankind was created because, in part, there was no one yet created to work the ground.  But while we are told to subdue the plant-producing earth, we see that if by subdue we mean abuse and disrespect, following our own wisdom and working toward our idea of what is right for us, our intimate connection with the earth will cause us to feel the effects, however welcoming or catastrophic they may be.  The effects of treating the earth in this way can be expressed in God’s curse to Adam in Genesis 3 after he decides that God’s wisdom is secondary to his own by eating the forbidden fruit:

Cursed is the ground

Because of you;
Through painful toil you
Will eat food from it
All the days of your life
It will produce thorns and thistle for you
And you will eat the plants of the field

By following our own wisdom, making our own choices for ourselves and our rule of the earth, suddenly what should be existence in a harmonious garden in which life cannot help but sprout up the best of what the plant kingdom has to offer, becomes a struggle against the earth to strangle from it life-sustaining nourishment.

We are also made aware by God in Genesis 1:30 the relationship between animals and the earth, not directly involving humans.  They are to have the green plants as food.  Why should we care what they are given to eat or not?  We know that we have the fruit-bearing trees.  This is likely a warning to humans from God concerning our stewardship, as subduers and rulers over earth and animal, that that relationship between the animals and green plants is sacred, and part of our responsibility in ruling alongside God is to make sure the relationship is preserved and allowed to flourish.  We are not to utilize the whole earth for our own immediate good, but to reflect, as image-bearers carrying out God’s rule on earth, the care God gives to all of creation by helping protect this other sacred relationship.  Therefore, we are not to ransack the earth for all its resources, but rather to use what we need in order to live, trusting that God has created a generous space capable of taking care of all creatures.

After every creative process, the end of every day of creation, God sees that what he has created is good.  This is repeated six times in Genesis 1, all immediately after the acts of creation: light, gathering of the seas, vegetation, heavenly bodies, sea creatures and birds, and wild land animals.  However, he doesn’t say this right after humans are created.  Rather, after humans arrive, God proclaims humans’ role, and the role of plants and seed-bearing trees for animals and humans, and after that proclamation does God say that this is very good, clearly a more emphasized statement from what he has previously said.  While all of creation had been proclaimed good up to this point, apparently the final statements of order at the end of the chapter, statements laying out the functional relationships among living creatures and the earth that houses them, have added exponentially, not just summarily, to the quality of creation.  I think this means we are not to take these final statements lightly.  We may want to really consider what they mean for our purpose and symbiosis with the world and with God.

The Cosmic Landscape

by rambler on May 7, 2020 category chaotic waters, Creatio, Creation, disorder, elohim, fruit-bearing trees, Genesis, god, myth, order, poem, Uncategorized

In the Jewish and Christian traditions, the entirety of the structure of the world and our relationship with it can be found on the first three pages of Genesis.  Everything that happens forward from there, from the stories of the first ancient peoples, to those of the Hebrew nation starting with Abraham, to a resolution for Christians in the form of Jesus of Nazareth, can draw roots from this introduction.  I never realized this until recently, thanks to The Bible Project Podcast, which I cannot recommend highly enough, whether you are religious or are curious to know more about the basis for Christianity.  This understanding has revolutionized the way I see the entire story of humankind and the earth.

Before any word of creation is spoken, Genesis narrates that the world was Tohu wa-bohu (translations include formless, void, wild and waste).

We find the initial structure of creation, including time and space, as God turning disorder into order.  Before any word of creation is spoken, Genesis narrates that the world was Tohu wa-bohu (translations include formless, void, wild and waste).  There are many different interpretations of what was actually there, but the wording suggests that the earth did exist in the beginning, at least before God’s first act of speaking, though it was in a “nothingness” state.  That changed the way I looked at the creation story as traditionally taught.  We like to have definitively established boundaries in describing our world, and are uncomfortable when boundaries get blurred.  It is much easier in our minds to comprehend the universe starting at an instant, the beginning of time.  We want to think that at some point there was nothing, then suddenly something appeared.  This isn’t a bad thing, but it is a bias we should recognize, the need for a firmly established order of events.  It is what the singularity of the Big Bang attempts to explain.  The same holds true for those of us wanting the creation narrative to say the same thing: a fundamental starting point, a sequence of events, then here we are.

Reading the passages of Genesis 1, I think the story expresses something more about the process of turning chaos into functionality, not specifically the start of something out of nothing, but more so the ordering of material that was already there.  In an already existent realm of “wild and waste”, God’s first act of order is the separation of light and dark, our most recognizable form of energy and the lack thereof, of visibility and blindness.  A stubbed toe on the foot of the bed in the middle of the night makes it clear to me that the two are separated!  More comprehensively, we see different worlds come out whether it is day or night.  Take a walk outside your house during the night and day and the sights, sounds, environment, and inhabitants of each time vary extensively.  Most notable of the differences may be the sources of light that rule each time period, as described on day 4 (the coinciding function of days 1 and 4 is another fun pattern to talk about later).

Repetition is also a form of order that is established right at the story’s beginning by establishing a recurring pattern of evening and morning.  It starts right after the initial proclamation of light and dark and continues throughout the first creation narrative.  All that happens from here on out through Genesis 1, happens within the confines of repeating organized days.

The first creation day appears to establish order around the functional concept of time, rather than the start of something material out of nothing, as the watery abyss was already present before the first word in Genesis 1:2.  The second day of creation is more concerned with the first ordering of the space that is present, namely waters.  Waters above, heaven, separated from waters below, on Earth.  Just as day 4 bore the inhabitants of day 1 creation, day 5 bears the inhabitants of day 2 creation, the waters below to be filled with sea creatures and the waters above to be filled with birds.

Day 3 focuses the ordering of space more narrowly toward the waters below, that area which we occupy, rather than the waters above, or the heavens.  On day 3 we see a 2-fold origin sequence.  From the waters below that have been separated from the heavens, comes forth 1) dry land out of the sea; from the dry land comes forth 2) seed-bearing plants and fruit-bearing trees.  Day 6 repeats the pattern of the creation of inhabitants for the day 3 world as day 5 did for day 2.  Day 6, like day 3, contains a two-fold creative process: God makes 1) the animals which come forth from the land and 2) humans.  Unlike day 3 on which plants come forth from the land, there is no specific statement that humans came forth from animals on day 6.  That would fit the creative pattern seen on day 3, and those of us who wrestle with trying to make scientific knowledge and faith congruent may see this as pointing toward an evolutionary process for the creation of humans.  I don’t think that is a question that this narrative is concerned with.  Perhaps a connection more likely than animals from humans would be between trees and humans as the final acts of creation on days 3 and 6, which is another path of contemplation that could be related to nutrition as well.  Either way, as 21st century scientifically minded people, we need to be cautious of the presuppositions we bring to the text, the notions of what questions we think the Bible should answer for us, rather than letting it speak to us on its terms in its context.

At this point we can see the pairings of creation days: days 1 and 4 (light/dark and the inhabitants of both domains), days 2 and 5 (waters above and below, and the inhabitants of both domains), and days 3 and 6 (land bursting with green vegetation, and the land’s inhabitants).  I was certainly never taught this growing up in an American church environment, which is disappointing to me now that the story of Genesis 1, reading the patterns in this way, has a suddenly new significance for me that is so much more beautiful and purposeful in describing our world and the functionality of it!  Understanding these patterns has brought to light a new concept of the order of the creative process, one that is more nuanced and dense in imagery than I could have imagined. 

I wonder if part of missing these patterns has to do with the contemporary way we learn and interpret our world.  As I stated earlier, as moderns we look for literal, black and white sequential events or points in time from which to tell our stories, whether it is creative fiction (though the magical realists may differ on this one), guides for assembling Ikea furniture (that seems a pretty practical reason for such story-telling), or the origins of our place in the universe.  Genesis 1 refuses to comply with this world-view.  How can green plants thrive on dry land before the arrival of the sun?  But by reading Genesis on its terms, understanding the design patterns from which it originates, we find an incredible world of wisdom that can open our minds to the structure and purpose of the created world.  This in turn may help us begin to comprehend the Order behind it all, the Order which resides in us as image-bearers, that which has established an ideal existence for all living things.

For further reading on these ideas, The Lost World of Genesis One by John H. Walton is a great book that discusses this subject in more detail. It is very accessible for us nonscholars and challenges the approach many of us have taken to these ancient scriptures to provide a rich interpretation of the first book of the Bible.

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