I love getting lost in the pages of a good book don’t you? And on many occasions, when I find a good book, I’ve been known to turn off my phone, unplug the TV, tune out the world. Curled up on my couch in a soft plushy blanket, my grandma pajamas with a pair of thick comfy socks drinking loads of hot steamy hot tea (okay, maybe a bottle of wine in the evening), with a bowl fruits and snacks; and I’d literally spend the whole weekend devouring its pages; underlining passages, writing notes in the margins with my trusty pen and dog-ear tagging certain pages where I’d like to return for a repeat read. Reading a good book always trumps watching television or a movie. With a book you can let your imagination travel to exotic lands far-far away, hop on a cosmic psychic journey, explore unexpressed emotions, spar with your intellect to sharpen new understandings, and yes – you can even excavate long lost memories!
So when I learned about the Book of Nature, I just had to lay my hands on a copy! It was in the late 90s and I had watched for the first time the Jodie Foster’s movie Contact and was still in a state of “wow!” not so much because the movie was so amazing but it was in the way Jodie Foster played her character. I could relate. The passion her character found in the stars was the same affinity I would feel when I pick up a good book to learn all sorts of things in its passages and chapters. I call it the “wow” – factor. In hindsight I suppose I also related to the movie’s underlying theme of reconciling the divide between religion and science; having faith believing in something you feel so strongly about even though you can’t prove it. Having drinks and a meal after the movie with my friend he told me about the Book of Nature and I was completely blown away to learn that I can’t buy a copy, but I can go out in nature’s wilderness, pitch a tent and read its wisdom under a blanket of stars on any given night.
Like many, I too had a theological upbringing and for some, its teachings will right away grab on to your heart, mind and soul and will have you praising God “Hallelujah!” at every turn yet for others it might not settle as quickly and comfortably. Some might find God in the passages of scriptures, others find Him and realize his awesomeness in nature; through the changing of seasons, growing and eating food brought from the harvest, observing the animal kingdom, hiking in foothills and mountains and through reading passages in the starry night sky from the book of nature.
In this entry, we will examine our general ignorance, disrespect and overall disregard for our planetary rules that has direct links to Western society’s paradigmatic origin stories taught through Judaeo-Christian teachings originating from the concept of man having domain over the earth and everything in it. In forming a new Modern Humanism, scholars suggest that we can either rewrite or re-tell the stories we tell ourselves to break the Christian ignorance towards nature that is now the new poor and oppressed. We need a new theology that teaches us and the generations of tomorrow to respect the basic natural laws of the universe [and earth] in what it means to be true ‘stewards of the earth rather than having domain over the earth and everything in it’.
Written in mathematical symbols of geometric figures: triangles, circles, cubes, cones (etc.) without it the book of nature becomes humanly impossible to read a single word. The book of nature is not a new age present day concept, humans have been reading the stars for centuries upon centuries yet it was Galileo, who was fluent in the fields of mathematics and philosophy, that brought the language of natural law into public forum while defending heliocentric theory of Copernicus. In a public debate with the Pope of his time and theologians at the Vatican, Galileo chose to defend his theory of natural law by using a “book” as a metaphor when explaining his work with astronomy. Galileo argued that these unchangeable laws of astronomy are what governs the basic patterns of the universe and that it’s best for it to be viewed as an ‘open book”. Galileo argued that God authored two Books; the book of Scriptures that were written for humans to understand how to reach the heavens and the Book of Nature which explains the cosmological makeup of heaven (the universe) itself.
Galileo argued that the book of Nature is complimentary to the book of Scripture. The question is, can they both be entirely true? In his discussions with theologians, Galileo grounded his defense of Copernicanism on the following assumptions:
- Two truths cannot contradict each other.
- Both nature and the Scripture are authored by God and, consequently are equally true.
- The domains of astronomy and theology, their interpretive protocols, and their different authority need to be understood as deriving from the specific features of the two divine texts read by these two disciplines
As an avid student of the book of nature, Galileo would continue to argue that one book (the Scripture) has an audience while the other (nature) does not. The Scripture had a message, the book of nature had laws. The Scripture was written with a goal and an addressee in mind; God, being infinitely good, had His speech written down by the prophets so that humans could reach salvation. Nature did not. Nature instead, was a completely different book, one that was not written to guide us to heaven but how the heavens work according to natural laws.
The WORD of God
Let us first begin with language and the use of words. G. Tanzella-Nitti a professor at Pontifical University of the Holy Cross in Rome (Faculty of Theology) wrote in his paper, The Two Books Prior to the Scientific Revolution, points to a quote from a 9th century theologian John Scotus Eriugena (about 810-877) who said “At the very beginning of the history of salvation, Abraham was invited to recognize God not looking at the Scriptures (Abrahamic scriptures were not even formed at that point), that did not exist yet, but by looking up at the starry sky.” Tanzella-Nitta continues ” It is well known by everyone that the Holy Scripture introduces the created world as an effect of the Word of God: “Then God said, “Let there be Light” and there was light.” (Gen 1,3) God spoke and through his Words he manifested creation and made our world, he made the entire universe flesh through his Word. “in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe […]and who sustains all things by his mighty word.” (Hebrews 1,2-3) We are using metaphors and in this particular instance “word” becomes a metaphor. “By words we narrate a text, we pray hymns or sing a song. Thus Comparing the creatures to the letters of a book, or to the voices of a choir, is thus in accordance with a theology of creation centered on the Word-Logos…The metaphor of nature as a Book, therefore, seems particularly consistent with a Christian theology of creation.”
“The intention of the Holy Spirit [through the scriptures] is to teach us how to go to heaven and not how heaven goes.” ~ G. Tanzella-Nitti
“The heavens shall be rolled up like a scroll, and all their host shall wither away. As a the leaf wilts on the vine, or as the fig withers on the tree.” (Isiah 34:4) “Then the sky was divided like a torn scroll curling up, and every mountain and island was moved from its place” (Revelations 6:14) These passages seem to indicate that, within the metaphor of the stretched curtain, the curtain is like a scroll; so the action opposite to that of layout (or also of creating) the heavens is that of curling or rolling them back, similar to a scroll. Since “scroll” is nothing but the name used by the Bible to indicate a book, we have perhaps some indications that the heavens may be sen as both a curtain and a scroll. These are stretched out when God lays out the heavens, and will be rolled up in future times, in a new creation. From a merely philological point of view, we do not have enough data to conclude that the Holy Scripture sees Nature as a book” cautions Tanzella-Nitti “but the reading of some of these passages are at least inspiring in this respect.”
Tanzella-Nitti offers to examine St. Augustine (354-430) “who dedicates various passages to the book of Nature and often makes comparisons with the book of Nature Scripture to the book of Scriptures. In one quote Augustine says “It is the divine page that you must listen to; it is the book of the universe that you must observe. The pages of Scripture can only be read by those who know how to read and write, while everyone, even the illiterate, can read the book of the universe.”
“It is also worth mentioning that in the Holy scripture, particularly the Book of Revelations (Rev 20:12), we find two more metaphors: the Book of Life and the Book of History. In chapter 5, we find the solemn vision of a mysterious scroll which had writing on both sides, that is outside and inside (Rev. 5:1, Ezekiel 2:9). An angel then proclaims in a loud voice: “Who is worthy to open the scroll and break its seals?” (Rev 5:2). After the Lamb of God appears and receives this mysterious scroll from the hand of the Most High who sits on the throne, the angels and the elders finally cry out in a loud voice: “Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and blessing” (Rev. 5,12). We will come back to the meaning of this scene at the end of this paper. For the moment, it is sufficient to emphasize that the literary association between “nature as creation”, and as a “book”, relies upon the clear association existing between the world and the Word, a relationship that is remarkably theological in character. God creates by his Increated Word and the world conveys a divine logos, i.e. contains and expresses the words of God.”
The two theories support each other.
In search for a new [or an enhanced theology], this new way of language and speaking need not conflict with our spiritual foundation and religious understandings. Let us examine another prominent scientist, Isaac Newton, who started his scientific career approximately 35 years after Galileo and Kepler. Similar to, Galileo and Kepler, Newton was a creationist and a believer in an intelligent design. He was 100% Christian – deeply religious – yet his faith was not separate from his work in mathematics, optics, astronomy, and physics. Newton firmly believed he could develop his own interpretation of the Scripture without the mediation of an orthodoxy institutional authority and that his interpretations need not conflict with his faith.
We may ask; how could Newton be a scientist and a Christian at the same time? How did he reconcile potential conflicts between the claims of science and the Bible’s claims about Nature? It’s all in the language and how we use words to define and explain phenomena. For example, Andrew Janiak explains, in his paper The Book of Nature, the Book of Scripture, the account of Joshua and the Walls of Jericho, “Sun Stand Still!!” “If the book of Joshua proclaims that on a particular day God ensured an increase of daylight by stopping the sun in the sky for a time, then it would seem to imply that the sun is otherwise moving, if it were true and taking the account literal, how could Newton endorse the idea that the earth, rather than the sun, is in motion? and if that’s the case then how can the first three days of creation be actual days in the absence of a sun?
The potential for conflict is quite obvious from those (i.e. theologians believing in a Ptolemaic system-belief that the earth is at the center of the universe with the sun, moon, and planets revolving around it ) who were committed to the literal truth of the Holy Scriptures..Although it appeared to people that at a time the sun appeared to stop moving through the sky, but in reality the sun does not move through the sky (it merely appears to do so) and therefore could not top moving. Perhaps what they were describing was a solar eclipse as the sun disappearing for a time. Newton was not the only person troubled by such issues which were immensely important to scholars in his day. The point is that the true motions of the earth, sun, moon and comets are irrelevant to the biblical writer. They fall under the purview of the natural philosopher. Thanks to individuals such Galileo and Newton who were convinced that a heliocentric conception (vs Ptolemaic) of the solar system was correct. To use a metaphor popular at the time: God created two books, the book of Scripture and the book of Nature, and both books are true. ”
The Historical Roots of Our Ecological Crisis
Similarly, J. Delgado in Neurological Bases of Modern Humanism, discussed two main achievements off natural evolution:  the ecological liberation of human beings;  man’s ecological domination. …the existence of humankind, together with all of its attributes including its own ecological liberation and domination of nature, simply the result of destiny. Humankind’s liberation fro and domination of many natural elements and the existence of our mental activities are changing the world’s ecology and influencing the needs, purpose, and general organization of human life.
As “adults [we’ve] become increasingly dependent on the artificial environment created by their intelligence, which has constructed cities, mass communications, and machines. We do not need to go to bed at sunset, but can turn on electric lights. It is not necessary to spend the day hunting for food: instead we can telephone our orders to the supermarket. Rather than traveling by foot or by horse we have mechanized transportation to carry us over the land, sea, and sky. Electronics intervene in music reproduction, in communications, and in war. Laws and governments control human relations, economy, health, education, and even sports and spectacles. The air necessary for breathing in space vehicles is precisely calculated and artificially released. In spite of many problems, the artificiality of human existence is an inescapable reality and the possibility ; of genetic control is only one of its many aspects to be regulated in agreement with natural laws that cannot be ignored or rejected. The great advantage of human intelligence is that we may investigate these laws and utilize them to benefit mankind.” [Delagdo, 1999]
“The evolutionary, ecological perspective insists that we are, in the most profound way, “not our own.” We belong, from the cells of our bodies to the finest creations of our minds, to the intricate, ever changing cosmos. We both depend on the web of life for our own continued existence and in a special way we are responsible for it, for we alone know that life is interrelated and we alone know how to destroy it. It is an awesome and unsettling thought.” ~ Sallie McFague
We are approaching the precipice of ecological deterioration or nuclear annihilation, there is an urgency to seek knowledge in places where we might have been ignorant or reluctant to do in that past. As we inch closer, there is a general feeling of complacency and that we are somehow missing the wanting to mobilize ourselves as a collective community to do something about it. The information is all there at our fingertips; why aren’t we acting upon it? Perhaps it is within these paradigmatic origin stories of the West, the language of the stars the essence, wisdom and basic respect for God’s natural laws did not find its way into the foundations of our theology. Perhaps its because of astronomy’s close proximity to astrology for which it is generally taught that we are to distance ourselves from since it was commonly viewed as a form of divination and its relation to paganism, therefore tossed to the side and not formally recognized as a valid form for biblical teaching. Where and with whom came we look to for knowledge, knowledge (ancient or present) that does not conflict with our spiritual beliefs but will perhaps even enhance what we already know.
“The victory of Christianity,” according to Lynn White,” over paganism was the greatest psychic revolution in the history of our culture. In Antiquity every tree, every spring, every stream, every hill had its own genius loci, its guardian spirit. These spirits were accessible to men, but were very unlike men; centaurs, fauns, and mermaids show their ambivalence. Before one cut a tree, mined a mountain, or dammed a brook, it was important to placate the spirit in charge of that particular situation, and to keep it placated. By destroying pagan animism, Christianity made it possible to exploit nature in a mood of indifference to the feelings of natural objects.”
In his groundbreaking essay in the 1967 edition of Science Magazine entitled, The Historical Roots of Our Ecological Crisis, White explains that; “Christianity inherited from Judaism not only a concept of time as non-repetitive and linear but also a striking story of creation. What did Christianity tell people about their relations with the environment? By gradual stages a loving and all- powerful God had created light and darkness, the heavenly bodies, the earth and all its plants, animals, birds, and fishes. Finally, God had created Adam and, as an afterthought, Eve to keep man from being lonely. Man named all the animals, thus establishing his dominance over them. God planned all of this explicitly for man’s benefit and rule: no item in the physical creation had any purpose save to serve man’s purposes. And, although man’s body is made of clay, he is not simply part of nature: he is made in God’s image.
“…We would seem to be headed toward conclusions unpalatable to many Christians. Since both science and technology are blessed words in our contemporary vocabulary, some may be happy at the notions, first, that viewed historically, modern science is an extrapolation of natural theology and, second, that modern technology is at least partly to be explained as an Occidental, voluntarist realization of the Christian dogma of man’s transcendence of, and rightful master over, nature. But, as we now recognize, somewhat over a century ago science and technology–hitherto quite separate activities–joined to give mankind powers which, to judge by many of the ecologic effects, are out of control. If so, Christianity bears a huge burden of guilt…”
“…I personally doubt that disastrous ecologic backlash can be avoided simply by applying to our problems more science and more technology. Our science and technology have grown out of Christian attitudes toward man’s relation to nature which are almost universally held not only by Christians and neo-Christians but also by those who fondly regard themselves as post-Christians. Despite Copernicus, all the cosmos rotates around our little globe. Despite Darwin, we are not, in our hearts, part of the natural process. We are superior to nature, contemptuous of it, willing to use it for our slightest whim. The newly elected Governor of California, like myself a churchman but less troubled than I, spoke for the Christian tradition when he said (as is alleged), “when you’ve seen one redwood tree, you’ve seen them all.” To a Christian a tree can be no more than a physical fact. The whole concept of the sacred grove is alien to Christianity and to the ethos of the West. For nearly 2 millennia Christian missionaries have been chopping down sacred groves, which are idolatrous because they assume spirit in nature. What we do about ecology depends on our ideas of the man-nature relationship. More science and more technology are not going to get us out of the present ecologic crisis until we find a new religion, or rethink our old one…” [emphasis added]
“…However, the present increasing disruption of the global environment is the product of a dynamic technology and science which were originating in the Western medieval world. Their growth cannot be understood historically apart from distinctive attitudes toward nature which are deeply grounded in Christian dogma. The fact that most people do not think of these attitudes as Christian is irrelevant. No new set of basic values has been accepted in our society to displace those of Christianity. Hence we shall continue to have a worsening ecologic crisis until we reject the Christian axiom that nature has no reason for existence save to serve man. Both our present science and our present technology are so tinctured with orthodox Christian arrogance toward nature that no solution for our ecologic crisis can be expected from them alone. Since the roots of our trouble are so largely religious, the remedy must also be essentially religious, whether we call it that or not. We must rethink and refeel our nature and destiny. The profoundly religious, but heretical, sense of the primitive Franciscans for the spiritual autonomy of all parts of nature may point a direction. I propose Francis as a patron saint for ecologists.”
St. Francis of Assisi and Pope Francis’ Encyclical
St. Francis of Assisi was famous for many things but most notable for his love of animals and nature for which we was rebelling against the Western medieval monarchical view of man over nature. St. Francis viewed man and animal on equal plains and was even known to preach to the birds and the animals. Given our present environmental crisis our present day Pope, Pope Francis, told thousands of journalists March 16 that he took to heart the words of his friend and chose to be called after St. Francis of Assisi, “the man of poverty, the man of peace, the man who loves and protects creation,” the same created world “with which we don’t have such a good relationship.” Pope Francis took on leadership after Pope Benedict resigned and immediately fascinated individuals of faith on unbelievers with his groundbreaking, forward looking Encyclical about the Environment. What was so unique about his letter was the fact that Pope Francis was not just addressing his fellow Catholics but to every man, woman and child around the world regardless of what faith they belonged to.
He spoke passionately and urgently about all modern day social crisis we presently face and those in the field of social justice fight for every minute of the day that equally contributes to our present challenge of ecological deterioration; water shortage, immigration, human trafficking, facing nuclear threats, war, militarism, pollution, commercialism, urban decay, global inequality, the sick, aging and the poor, education, science, technology and so on. What’s so ground breaking of what Pope Francis has done, no other Encyclical in the history of its delivery (Pope John Paul’s Human Vitae came close) has spoke so plainly, universally and urgently. Sparse on theology, heavy on fact, science and plain common sense Pope Francis’ call to mobilize ourselves to heal what’s ailing the environment shook the foundations of a perceived generalized view of what a Catholic Pope should be positioning himself to be someone who can look beyond the “us vs them” binary thinking of theology, someone who spoke in plain language with an appeal that was universal and urgent! could this be the sort of conversation that Lynn White and scholarly others have been seeking from faith based leaders to have with their congregants and beyond?
Pope Francis begins:
“…I do not want to write this Encyclical without turning to that attractive and compelling figure, whose name I took as my guide and inspiration when I was elected Bishop of Rome. I believe that Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. He is the patron saint of all who study and work in the area of ecology, and he is also much loved by non-Christians. He was particularly concerned for God’s creation and for the poor and outcast. He loved, and was deeply loved for his joy, his generous self-giving, his openheartedness. He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace.”
What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness. “Through the greatness and the beauty of creatures one comes to know by analogy their maker” (Wis 13:5); indeed, “his eternal power and divinity have been made known through his works since the creation of the world” (Rom 1:20). For this reason, Francis asked that part of the friary garden always be left untouched, so that wild flowers and herbs could grow there, and those who saw them could raise their minds to God, the Creator of such beauty.Rather than a problem to be solved, the world is a joyful mystery to be contemplated with gladness and praise.
“…This sister now cries out to us” Pope Francis, calls out to us in his groundbreaking Encyclical Letter, Laudato Si’ of the Holy Father  “because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail” (Rom 8:22). We have forgotten that we ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters. Nothing in this world is indifferent to us.”
I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet. We need a conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all. The worldwide ecological movement has already made considerable progress and led to the establishment of numerous organizations committed to raising awareness of these challenges. Regrettably, many efforts to seek concrete solutions to the environmental crisis have proved ineffective, not only because of powerful opposition but also because of a more general lack of interest. Obstructionist attitudes, even on the part of believers, can range from denial of the problem to indifference, nonchalant resignation or blind confidence in technical solutions. We require a new and universal solidarity. As the bishops of Southern Africa have stated: “Everyone’s talents and involvement are needed to redress the damage caused by human abuse of God’s creation”.  All of us can cooperate as instruments of God for the care of creation, each according to his or her own culture, experience, involvements and talents.
It is my hope that this Encyclical Letter, which is now added to the body of the Church’s social teaching, can help us to acknowledge the appeal, immensity and urgency of the challenge we face. I will begin by briefly reviewing several aspects of the present ecological crisis, with the aim of drawing on the results of the best scientific research available today, letting them touch us deeply and provide a concrete foundation for the ethical and spiritual itinerary that follows. I will then consider some principles drawn from the Judaeo-Christian tradition which can render our commitment to the environment more coherent. I will then attempt to get to the roots of the present situation, so as to consider not only its symptoms but also its deepest causes. This will help to provide an approach to ecology which respects our unique place as human beings in this world and our relationship to our surroundings. In light of this reflection, I will advance some broader proposals for dialogue and action which would involve each of us as individuals, and also affect international policy. Finally, convinced as I am that change is impossible without motivation and a process of education, I will offer some inspired guidelines for human development to be found in the treasure of Christian spiritual experience.
56. In the meantime, economic powers continue to justify the current global system where priority tends to be given to speculation and the pursuit of financial gain, which fail to take the context into account, let alone the effects on human dignity and the natural environment. Here we see how environmental deterioration and human and ethical degradation are closely linked. Many people will deny doing anything wrong because distractions constantly dull our consciousness of just how limited and finite our world really is. As a result, “whatever is fragile, like the environment, is defenceless before the interests of a deified market, which become the only rule”.
57. It is foreseeable that, once certain resources have been depleted, the scene will be set for new wars, albeit under the guise of noble claims. War always does grave harm to the environment and to the cultural riches of peoples, risks which are magnified when one considers nuclear arms and biological weapons. “Despite the international agreements which prohibit chemical, bacteriological and biological warfare, the fact is that laboratory research continues to develop new offensive weapons capable of altering the balance of nature”. Politics must pay greater attention to foreseeing new conflicts and addressing the causes which can lead to them. But powerful financial interests prove most resistant to this effort, and political planning tends to lack breadth of vision. What would induce anyone, at this stage, to hold on to power only to be remembered for their inability to take action when it was urgent and necessary to do so?…”
A new path for Christianity today
“In perverse imitations of God the creator of life, we have become potential uncreators. We have the knowledge and the power to destroy ourselves and much of the rest of life.” ~ Sallie McFague
Some believe that there’s no need to focus on healing our ecological crisis because the second coming of Christ and Armageddon will do away with all the evils that occupies our earth. Loosely put, and the ‘meek shall inherit the earth’ and these individuals will be tasked to guide the process of Earth’s rejuvenation. For now, our present day task as is, of course not contribute to Earth’s current deterioration, but to focus on preaching the good news of the kingdom, repentance and saving the souls of those who are lost so they can be part of the group – the meek – who will be tasked as stewards of the earth after the final battle. Christian theologian, scholar and author, Sallie McFague points to Gordon Kaufman’s Theology for a Nuclear Age in which he says, “that divine sovereignty is the issue with which theologians in the nuclear age must deal. In its cruder versions, God is the king who fights on the side of his chosen ones to bring their enemies down; in more refined versions, God is the father who will not let his children suffer. The first view supports militarism; the second supports escapism. As Kaufman states, two groups of American Christians currently rely on these images of God in their responses to the nuclear situation. One group claims that if a nuclear holocaust comes, it will be God’s will –the Armageddon — and America should arm itself to fight the devil’s agent, communist Russia. (See previous post: Armageddon) The other passively relies on the all-powerful father to take care of the situation. Is divine sovereignty the appropriate imagery to express salvation in our time? [emphasis added] It may have been for some ages, but in our time, when the interdependence of all life and our special responsibility for it need to be emphasized, is it for ours?”
Yet there are others, many who are non-faith based, are forward thinking and already preparing. If certain cataclysmic destruction does come upon the earth and in an attempt to stay ahead of the curve to mitigate our survival, scientists have been asking; how do we recreate creation? For example, there has been a recent concentrated focus to create a modern day Ark that will house all material needed including genetic and seeds materials needed restart life elsewhere for the survival of our civilization. For example, The Svalbard Global Seed Vault is a secure seed bank on the Norwegian island of Spitsbergen that houses to preserve a wide variety of seeds in an attempt to insure against a global crises.
We are making highly intelligent robots that will eventually take over much of human work. We’re learning out to augment our bodies, for which we will discuss in another essay, to fit the new realities of life and atmospheric conditions since the human suit we now possess is built for earth today under present circumstances and conditions not for the tomorrow after destruction and/or living in completely in alternate terrain such as MARS (See: NASA – Twins Study). St. Augustine, in the City of God, was well known for his concepts of transhumanism and that originally our edenic bodies weren’t meant to have bodies that age, get sick, crave for food, sex, and die. We have the bodies that we have today, according to Augustine, is the result of sin; we took on mortal bodies and became part of the food chain.
“Man’s Greatest Problem today is not to understand and exploit his physical environment but to understand and govern his conduct.” ~ J. Delgado
This quest to recover ancient knowledge becomes even more urgent as we not only begin to forge new grounds on neighboring planets increasing our cosmic footprints and mining astroids rather than the earth for minerals. It is at such times we must take sober second thought to Delgado’s quote above on how to understand the various physical environments we will be encountering, learning how to governing our conducts, and being careful not to exploit these new surroundings. Limited by technology [and lost ancient knowledge] all can not be understood about the infinite universe. Until present times the Book of Nature was used to understand the trajectory of the stars and planets and its relation to the lives of humans on earth, surely it offers more answers to questions we haven’t’ even begun to ask.
But again they [we] ask, how do we attempt to start the process of creation all over again, on MARS or on a desecrated Earth after all is settled and done? No doubt it is a mathematical equation found in the patterns of geometry that underlines the physical make up of our planets, stars and galaxies. The answer is so perfectly simple, getting there is very complex! However, with the ever evolving and advancement of AI technology, with its big data and predictive learning and new understandings, we may be able to unlock more information of the universe’s infinite secrets and wisdom and perhaps in time, creation itself.