Section Introduction
Few stories possess the enduring power and theological significance of the biblical creation narrative found in Genesis 1-2. From the account of creation ex nihilo to the crucial figures of Adam and Eve, the Genesis Creation Narrative stands as a timeless testament to the profound interplay between faith, reason, and the miracle of existence. The ancient text has sparked millennia of debate, contemplation, and interpretation, captivating the minds and hearts of many across countless cultures and civilizations. Since the late 19th century however, developments within science, textual scholarship, and cultural shifts have provoked an exponentially increased level of scrutiny and confusion surrounding how to interpret these two critical opening chapters. Through this series, I attempt to provide a comprehensive examination of Genesis 1-2 and the surrounding questions and controversies, exploring the depths of its symbolism, historical context, and theological implications. By navigating through the complexities of creation, the figures of Adam and Eve, and their various interpretations, we can shed light on the intricate complexity and beauty of this foundational text.
Adam and Eve
Before diving into the examination of Genesis 2, I think it beneficial to revisit our conclusion on the identities of Adam and Eve from Post #7. Crucial to our findings was a certain scientific model—the behavioral transformation known as “The Great Leap Forward” coined by evolutionary biologist Jared Diamond.
According to this scientific model, robust evidence indicates that the first anatomically modern humans initially evolved in Southern Africa and later spread to other regions of Africa around 100,000 years ago. However, a notable transformation occurred around 75,000 years ago. It is around this time that we find the earliest evidence for behaviorally modern humans as evidenced by artifacts found in Blombos Cave in modern-day South Africa. From the theological perspective, this transformation can be understood to be archeological evidence for the arrival of the rational soul; the stage of world history of the imago Dei, the creature made in the image and likeness of God with intellect and will[1] .
It seems likely then that once evolutionary advancements to the human body allowed for the rational soul to be bestowed upon it, namely the capacity for language which enables communication and expression of abstract ideas or concepts, God chose Adam and Eve to be the first to receive a human soul. This event would have occurred around 75,000 years ago in Africa. For further details on this topic, I highly recommend revisiting Post #7[2]. Adam and Eve. These considerations help establish a foundation to build upon in our examination and interpretation of Genesis 2.
Agricultural Focus
Genesis 2 opens with the following:
In the day that the Lord God made the earth and the heavens, 5 when no plant of the field was yet in the earth and no herb of the field had yet sprung up—for the Lord God had not caused it to rain upon the earth, and there was no man to till the ground; 6 but a mist went up from the earth and watered the whole face of the ground— 7 then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. 8 And the Lord God planted a garden in Eden, in the east; and there he put the man whom he had formed. 9 And out of the ground the Lord God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil” (Genesis 2:4-9).
There are a lot of significant elements just within these opening verses: the creation of man, the establishment of the Garden of Eden, and the introduction of the Tree of life and the Tree of knowledge of good and evil. Despite these crucial topics, we must temporarily set them aside and direct our focus toward a particular theme that holds paramount importance for the remainder of the chapter and the next: the biblical author’s emphasis on agriculture.
For instance, the narrative begins by painting a picture of a barren earth, devoid of plant life for there was no human presence to cultivate it. It continues by mentioning the absence of rain, which is, of course, of major importance to agricultural productivity. Furthermore, God’s creation of the garden in Eden is itself depicted as an act of cultivation. But why this emphasis on agricultural themes? It appears that the biblical author utilizes agricultural developments to underscore larger theological truths throughout the narrative. In Genesis 2 and continuing into the account of the Fall, there is a relationship between the state of agriculture and the state of humanity. Let’s keep this thought in mind as we further examine the text.
The Breath of Life
“then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being” (Genesis 2:7).
In the passage above, we encounter the profound event when God forms man from the dust of the earth and breathes life into him. While it may not have been the biblical author’s primary intention, the concept of humanity emerging from the earth—comprising its elements—is corroborated by scientific and biological understanding. We were once dust, formed from the elements of the earth. This was our nature until the breath of life was breathed into humanity. This “breath of life” is God’s Spirit, and at this moment he intimately imparted his very own essence into man. With this act, we were made in imago Dei, in His own image and likeness. God breathed into us the soul, the deepest essence of the human person, radiating forth goodness, truth, and beauty. This brief but remarkable passage beautifully encapsulates the reality of this moment.
The Garden of Eden
The biblical author continues by describing the Garden of Eden:
“10 A river flowed out of Eden to water the garden, and there it divided and became four rivers. 11 The name of the first is Pishon; it is the one which flows around the whole land of Hav′ilah, where there is gold; 12 and the gold of that land is good; bdellium and onyx stone are there. 13 The name of the second river is Gihon; it is the one which flows around the whole land of Cush. 14 And the name of the third river is Tigris, which flows east of Assyria. And the fourth river is the Euphra′tes” (Genesis 2:10-14).
The location of the Garden of Eden is something of great interest for Christians and intrigued individuals alike. There have been countless attempts to pinpoint the exact location of the home of our first parents. Despite these endeavors, it remains an enigma, with no definitive answer emerging from scholars or the Church. Not only this, but any of the popular proposed locations would be at odds with our conclusions of the identity of Adam and Eve made above. That being said, I contend that we should approach the Garden not as a literal location, but rather as a representation of humanity’s spiritual origins and the relationship between humanity and God.
Genesis 2 offers clues through the mention of four rivers: the Pishon, Gihon, Tigris, and Euphrates. It is noteworthy that civilizations emerged in the basins of the Tigris and Euphrates rivers, which were dominant during the time Genesis 2 was scribed. These rivers provided a consistent water supply crucial for agriculture, fostering the cultivation of crops like wheat and barley. The fertile soil supported abundant food production, sustaining the land’s larger populations.
The identification of the Pishon and Gihon rivers continues to spark scholarly debate and speculation. According to the Jewish historian Josephus, the Gihon River could be equated with the Nile River in Egypt[3]. The Nile, famously known for its annual flooding, deposited nutrient-rich silt, creating exceptionally fertile soil that was so instrumental to the flourishment of ancient Egypt. It’s reasonable to presume that whatever river the Pishon may be associated with, it too would have contributed to this category of agricultural abundance. Given that the Garden of Eden was purportedly situated at the source of these rivers, it would have been an agricultural paradise—unparalleled anywhere else on Earth. Not only this, but the Garden is abundant with gold, bdellium, and onyx—precious metals used during temple worship. This is crucial. For in light of the notion proposed above, the author seems to be using this agricultural paradise imagery of Eden to convey larger theological truths about man’s relationship with God before the Fall.
Thus, this “paradise on earth” in which Adam and Eve symbolically dwelled reflects their relationship with God, which could be best described as “paradise.” As the Catechism of the Catholic Church states:
“The first man was not only created good but was also established in friendship with his Creator and in harmony with himself and with the creation around him, in a state that would be surpassed only by the glory of the new creation in Christ. The Church, interpreting the symbolism of biblical language in an authentic way, in the light of the New Testament and Tradition, teaches that our first parents, Adam and Eve, were constituted in an original state of holiness and justice. This grace of original holiness was to share in divine life.”[4]
This theological truth seems to be the core message conveyed by the author, transcending the mere identification of the unique location of where our first parents lived. In this context, the biblical author’s agricultural-spiritual relationship messaging alluded to above is abundantly clear.
Tree of Knowledge of Good and Evil
The symbolic elements of Genesis 2 certainly do not end with the Garden of Eden. The Catechism of the Catholic Church makes clear that the Tree of Knowledge of Good and Evil is one of the symbolic elements in the text:
“The ‘“tree of the knowledge of good and evil”’ [Gen. 2:17] symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of freedom”.[5]
In other words, the tree is not merely a literal object, but rather a physical symbol representing the boundaries that God, infinitely good and wise, has set for humanity. Much like the Garden of Eden, this symbolic representation as a tree grounds the concept in the tangible, natural world, making it accessible and relatable to the audience. It stands as a testament to the literary mastery of the biblical author who blends simplicity with profound spiritual messaging.
God would command Adam, “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.” What, then, does the fruit of the tree represent? The fruit symbolizes wisdom and knowledge outside of the boundaries set over man by God. It embodies the temptation to step beyond the boundaries set by God and to assert autonomy over one’s own moral understanding. Adam and Eve see the fruit from the tree as desirable for gaining this wisdom and increased knowledge—to hold the knowledge of God themselves. It is for them the temptation of gaining wisdom outside the limits that were given to man by his Creator—the temptation Satan leveraged during the Fall in his attempt to destroy mankind.
Eve From The Rib
“The Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh; and the rib which the Lord God had taken from the man he made into a woman and brought her to the man” (Gen. 2:21–23).
The passage depicting Eve’s creation is a remarkable piece of literature. Much like the rest of Genesis 2, we must interpret this narrative in a symbolic light to fully grasp its true meaning and subtleties. If we were to interpret it strictly literally, we would have great trouble reconciling the scientific evidence and would have to disregard our conclusions made above/Post #7.
Therefore, it seems here that the author yet again transcends mere historical reporting to convey deeper truths about the inherent nature and relationship between man and woman. When God observes Adam’s solitude, He declares, “It is not good for the man to be alone; I will make him a helper suitable for him” (Genesis 2:18). From Adam’s rib, God fashions Eve, presenting her to Adam as his partner and counterpart. Notably, the use of Adam’s rib in Eve’s creation is deliberate and laden with meaning.
God could have chosen other body parts to symbolize different attributes—perhaps a piece of bone from the skull to denote superiority or from the foot to signify inferiority. Instead, God selects a rib from Adam’s midsection, symbolizing equality and unity between man and woman. The choice of the rib underscores the intended interconnectedness and mutual dependence within the relationship between Adam and Eve, portraying Eve as both a partner and a source of strength for Adam. The Catechism of the Catholic Church further elaborates on this concept, describing Eve as “his companion, his equal … given to him as a ‘helpmate’; she thus represents God from whom comes our help”[6].
Furthermore, the Catechism beautifully articulates how the creation of Eve evokes from Adam a profound sense of wonder and communion: “This at last is bone of my bones and flesh of my flesh”[7], marking the beginning of man’s perpetual admiration for woman.
Sources
[1] Austriaco, O.P., Rev. Nicanor. “The Historicity of Adam and Eve / Part III: Scientific Data.” https://www.thomisticevolution.org/wp-content/uploads/sites/182/2020/05/Thomistic-Evolution-27.pdf.
[2] https://historyandtheology.com/8-who-were-adam-and-eve/
[3] Ant. Jud., I, i, 3
[4] CCC 374-375
[5] CCC 396
[6] CCC 372 No.1605
[7] CCC 371