Hermeneutics 15: Phenomenological Perspective of Nature: The Living Organisms

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From the course by University of Alberta

Science & Religion 101

25 ratings

University of Alberta

Science & Religion 101

25 ratings

This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

From the lesson

Genesis 1-11: Biblical Accounts of Origins

Building upon the hermeneutical principles presented throughout this course, this section examines the biblical accounts of origins in Genesis 1-11. In particular, it explores the notion that the opening chapters of the Bible are structured on four major origins motifs—De Novo Creation, Lost Idyllic Age, Great Flood, and Tribal Formation. More specifically, these ancient Near Eastern motifs were re-cycled and re-interpreted with the inspired spiritual truths of the ancient Hebrews. Numerous ancient features in Genesis 1-11 are identified—ancient cosmogony and historiography, ancient poetry and stylistic techniques, and ancient editing of two original sources (Jahwist and Priestly sources).

Episode 160: Key Thoughts5:44

Episode 161: Ancient Accounts of Origins: Introductory Categories6:00

Episode 162: Ancient Accounts of Origins: Introductory Categories (Continued)5:39

Episode 163: Origin of Genesis 1-11: Re- Cycled & Re-Interpreted ANE Motifs of Origins Theory5:40

Episode 164: Genesis 1:1-3 & the Pre-Creative State5:39

Episode 165: Genesis 1:1-3 (Continued). Genesis 1: The Six Day Creation5:05

Episode 166: Genesis 1 (Continued)5:27

Episode 167: Genesis 2: The Creation of Adam & Eve4:11

Episode 168: Genesis 2 (Continued). Excursus: Story, Allegory & Historicization4:03

Episode 169: Genesis 3: The Fall3:53

Episode 170: Excursus: Genesis 3 & Theodicy. Genesis 4: 1st Family, 1st Murder & 1st Genealogy4:48

Episode 171: Genesis 4 (Continued) Excursus: Origin of the 1st Genealogies5:17

Episode 172: Genesis 5: Genealogy of the Hebrews Before the Flood. Genesis 6-9: Noah’s Flood3:28

Episode 173: Genesis 6-9 (Continued) Genesis 10: The Table of Nations4:57

Episode 174: Genesis 10 (Continued)4:45

Episode 175: Genesis 11:1-9. The Tower of Babel. Genesis 11:10-32. Genealogy of the Hebrews After the Flood5:22

Episode 176: Genesis 11 (Continued) Conclusion: What Is the Literary Genre of Genesis 1-11?6:28

Episode 177: Conclusion (Continued)5:53

Hermeneutics 14: Attribution of Divine Action in Origins3:13

Hermeneutics 15: Phenomenological Perspective of Nature: The Living Organisms9:39

Meet the Instructors

Denis Lamoureux
Associate Professor
St. Joseph's College

Hermeneutical principal number 15,

the ancient phenomenological perspective of nature: The living organisms.

Now that we can fully appreciate how ancient people viewed the structure and

operation of the heavens and the earth from an ancient phenomenological perspective,

it should not be surprising that they also viewed plants and animals in a similar way.

Therefore, to define this principle,

it deals with living organisms as they appear to the naked eye and the natural senses.

A quick view of the first half of this course shows that we've been using this principle.

In ancient botany, the mustard seed is the smallest of all seeds,

and seeds died before they germinate.

This is what ancient people perceived.

Similarly, in ancient reproductive biology,

only men have seed and women are like fields,

and only women cause reproductive problems.

Again, these ideas are based on an ancient phenomenological perspective and they

were perfectly reasonable considering their limited knowledge.

Another example with living organisms deals with ancient taxonomy.

According to the Bible, bats are birds.

Leviticus 11 commands, ''These are the birds you are not to eat... the eagle,

the vulture, [17 other birds are listed]... And finally and the bat.''

Bats are not birds they're mammals but they fly.

So, it's reasonable to think that they were birds from

an ancient phenomenological perspective.

An ancient phenomenological perspective also led to

the idea of the immutability of living organisms.

For example, plants and animals reproduce according to their kinds,

and this phrase is stated 10 times in Genesis 1.

Ancient people saw that a goat gave birth to

a goat which gave birth to a goat which gave birth to another goat.

Therefore, it was perfectly reasonable to think that

living organisms are immutable and unchanging.

The De Novo creation of living organisms is

also based on an ancient phenomenological perspective.

Ancient people believe that plants and animals

were originally created quick and complete.

Take for example the goats.

They came to this logical conclusion through

the retrojection of the goat birth's goat data set back in time.

Ancient people knew that a goat today was birth by

an earlier goat which was birthed by an even earlier goat.

And they came to the reasonable conclusion that there must have

been an original goat or group of goats and therefore,

the De Dovo creation of the first goat or goats.

Recognizing that the Bible has an ancient phenomenological perspective regarding

living organisms has huge implications for the creation accounts in Genesis 1-11.

First, the attribution of divine action

in the origin of living organisms in Genesis 1 and 2 is

filtered that is accommodated through an Ancient Near-Eastern understanding of origins.

With this being the case

the De Novo creation of life in Genesis 1 and 2 is ancient science.

As a consequence, the anti-evolutionism of young-Earth creation and

progressive creation is based on: ancient biology.

Finally, and most importantly,

since the biblical writers viewed plants and

animals through an ancient phenomenological perspective,

Genesis 1 and 2 do not reveal how God actually created living organisms.

As we noted in the previous hermeneutical principle,

God did not reveal in the Bible how he actually created the heavens and the earth.

So, we shouldn't be surprised that he did not reveal

how he actually created plants and animals.

Therefore, we need to open the book of God's works and do the science in

order to discover how God actually created plants and animals including us.

Let's now consider an excursus on historical criticism and human origins.

Throughout this course, I've been emphasizing the importance of

understanding the Bible within its historical context.

With regards to human origins,

there were two creative mechanisms in the ancient Near East: a

plant-like mechanism and a craftsman-like mechanism.

In order to understand the plant-like mechanism,

we have to remember that ancient people believed in the 1 "seed" theory or preformatism.

As noted earlier in the course,

they believe that male reproductive seed included an entire miniature human being.

In this way, we will see that the Mesopotamians believed the gods sowed the seeds of

humans in the earth and humans later sprout like plants.

The Assur bilingual creation account known as KAR 4 states that ''the gods plant

the seeds of humans in the earth and people later sprout from the ground like barley.''

Similarly, the Mesopotamian hymn to E'engura also

claims that ''humans broke through the earth's surface like plants''.

And the hymn to the Pickax records that ''a

god strikes the ground with a whole like axe so

that the seed from which people grow could sprout from the field''.

The second ancient Near Eastern method for creating humans was a craftsman-like mechanism

whereby the God or the gods used earth or clay to fashion humans.

In the Mesopotamian Epic of Atrahasis,

a goddess mixes clay and the blood of a dead god

two fashion seven males and seven females.

The Enki and Ninmah account states that ''an

intoxicated God uses earth to make imperfect humans.''

And then the Egyptian pyramid texts and coffin texts,

the god Khnum fashions humans on a potter's wheel and

the goddess Isis gives life to the human form.

Let me offer some comments which have

significant implications with regards to origins as understood in the Bible.

First, the plant-like mechanism seems to be the creative method

in Genesis 1:24 where we read ''God said,

'Let the earth produce living creatures according to their kinds: livestock,

creatures that move along the ground, and wild animals.''

The Hebrew verb yasar to produce is the very same verb found in

Genesis 1:12 where it reads ''the earth produced vegetation.''

For me, this verse clearly implies that animals in

Genesis 1 were created from seeds that sprouted from the earth.

In other words, Genesis 1 uses an Ancient Near-Eastern creative mechanism and this is

another example of accommodation with the Bible using the science of the day.

Second, the Craftsman-like mechanism is clearly

the creative method in Genesis 2:7 with the creation of the first man, Adam.

''The Lord God formed the man from the dust of

the ground and breathed into his nostrils the breath of life,

and the man who is Adam became a living being.''

The Hebrew verb yasar to form is the root of

the term Potter and we see it used in Isaiah 64:8,

"We that is humans, are the clay,

you that is God,

are the potter, we are the work of your hand."

To be sure, the implications of this Ancient Near-Eastern craftsman-like

mechanism in Genesis 2:7 for the creation of Adam, are very significant.

The De Novo creation of Adam is Ancient Near-Eastern creative mechanism.

In other words, Genesis 2:7 is another example of

accommodation with the Bible using the science of the day.

End of episode.

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