Of Trees and Tattoos

I’ve been interested in getting a tattoo for a while. I couldn’t tell you exactly why. Piercings and tattoos mark rites of passage for a lot of people my age. The main things holding me back have been the price and finding the right tattoo. Since my wife recently got her nose pierced, I’ve been thinking more seriously about it.

Tattoos are an interesting phenomenon. Some happen on a whim. Some are intensely thought out and designed. Some are just meant to be cool or project an image. Some have deep meaning and significance. Some are ridiculous and silly. Some are thought provoking and intense. Some will need modification later on. Some will stand the test of time.

That last one is the one that interests me. What would I be willing to permanently etch in my flesh? What would I not regret 30 years from now? What will stand the test of time?

For me I think I’ve settled on a tree. It combines the things that I try to combine here on this blog, a love for God, a love for the earth and a love of real food. The tree as a symbol has a long history in the Christian tradition. The editors of the Green Bible put a tree on the cover, explaining that this is actually an ancient tradition in the church. The tree of life and the tree of the knowledge of good and evil are central to the creation narrative. Psalm 1:3 says,

They are like trees
planted by streams of water,
which yield their fruit in season,
and their leaves do not wither.

I haven’t found the perfect tree yet or exactly where I want it. The one pictured is close, but I definitely want there to be color involved signifying life. I’ve never had any piercings or other tattoos and I’m not eager to get just anything. I do think that this is a mark I would always want and would never regret, a permanent reminder of my connection to the earth, to God and to my food.

Food in the Bible: Matthew 12:1-8

Matthew 12:1-8 At that time Jesus went through the cornfields on the sabbath; his disciples were hungry, and they began to pluck heads of grain and to eat. When the Pharisees saw it, they said to him, ‘Look, your disciples are doing what is not lawful to do on the sabbath.’ He said to them, ‘Have you not read what David did when he and his companions were hungry? He entered the house of God and ate the bread of the Presence, which it was not lawful for him or his companions to eat, but only for the priests. Or have you not read in the law that on the sabbath the priests in the temple break the sabbath and yet are guiltless? I tell you, something greater than the temple is here. But if you had known what this means, “I desire mercy and not sacrifice”, you would not have condemned the guiltless. For the Son of Man is lord of the sabbath.’

Sabbath has been a pretty regular part of the conversation here about Food in the Bible. How do we read this passage in light of extending the sabbath to include the Sabbatical year (Deut 15) and Jubilee (Lev 25)? Or in light of the Sabbath being about remembering our place within the creation story?

I’ve read this passage in the past as another exchange between Jesus and the Pharisees (which it is) in which Jesus triumphs over those legalists showing them who’s boss. The sabbath is primarily about taking a day off and following the rules and Jesus is breaking the rules in order to show them how stupid their rules are. But this is not quite what’s happening is it?

Jesus is not getting rid of the sabbath. He’s reclaiming and redeeming it for its rightful purpose. He uses two examples from the Hebrew scripture (the only Bible around at the time) to show them that had missed the point of the sabbath. In fact, the disciples plucking heads of grain is reminiscent of the sabbatical command to allow the poor and wild animals to glean from the fields.

Jesus’ example of David taking the bread of the Presence when he was hungry reminds me of the way we treat the elements of communion. Denominations have different versions of the same thing. Basically the “bread” and “wine” are considered “holy” and off limits except during the particular ritual of the Eucharist. In some churches the bread and wine have to be finished off, poured down a particular drain or disposed of properly because of their sanctity.

In light of Paul’s words in 1 Corinthians 11 about divisions at the agape meal and his warning about taking communion unworthily which follows, he seems to imply that taking Eucharist unworthily means not sharing your food with the hungry. If that is the case then every time the elements (especially if it’s a loaf of real bread) are disposed of or gorged on by someone in order to fulfill the letter of some traditional ritual, we may be partaking unworthily of the Lord’s Supper. (further discussion will be shelved until we get to 1 Corinthians sometime in 2050).

Finally, Jesus reorients the understanding of sabbath by putting the commandments in light of God’s desire for “mercy and not sacrifice.” This is a helpful guiding principle for following Jesus and interpreting the Bible. If mercy is not the driving force and guiding principle then we will end up with empty legalism and broken relationships. Jesus identifies himself as “lord of the sabbath,” meaning not only over the particular command to rest on the sabbath day, but also over the command to let fields rest, to free slaves and return land, in essence over the equality and justice of the created order as God intended.

The Original Sin of Agriculture: Population Control Revisited

In the initial series I summarized the argument in Ishmael by saying

The expansion of agriculture to feed the population serves to enlarge the population necessitating the continued expansion of agriculture to feed an ever-growing population. The result of the ongoing “progression” and evolution of agriculture has not actually resulted in fewer people going hungry.

The Story of B goes further in exploring some of the implications of this idea. He uses the analogy of mice in a cage. If you feed the mice a certain amount of food they will reproduce and grow in population size as long as the amount of food is able to sustain the number of mice. If you then increase the amount of food the population will continue to increase. If you stop increasing the food the population will level off and remain basically static. If you incrementally decrease the ration of food the population will decrease. When that idea is translated to human beings it sounds very unnerving, callous and disturbing.

The productivists argue that agricultural production has continued to increase and keep pace with world population. There is no real conversation about the relationship or correlation between production and population. We know that the world hunger problem is not a production problem, but a distribution problem. The world now produces enough food for every human being on the planet to have 3,500 calories per day, which is more than the recommended amount. So, why do we continue to push for higher production and greater yield to solve the population problem? Are we in fact fueling the population crisis by continually increasing our production?

Some will question how this can be true when population growth is correlated to other factors like income or education. The character B’s response in the book is over and over again to ask what people are made of if they are not made of food. If the population continues to increase, then the larger population must sustain itself somehow and the only way that is possible is by eating something. That certainly doesn’t mean the larger population is eating well, but they are eating enough to survive.

Whether production increases or decreases, distribution is the real problem. Either way inequality will continue as long as food is not distributed equitably. The underlying question concerning population growth is whether we can actually deal with the problem if we are continuing to fuel it by producing more and more food. When I mention the possibility of decreasing production as a way of dealing with the population problem, it sounds like I’m recommending starving the marginal brown people of the world. As the system currently stands that would certainly be the case if we simply decreased production overall. A decrease in production would have to go hand in hand with an overhaul of how our food system functions. This is a long term problem that requires long term thinking and solutions.

The planet we live on has a limit to the amount of life it can sustain. Like an elevator or bridge that is only built to handle a certain weight, the earth has certain limits built into the ecosystems. We can push those boundaries with technology and science, but eventually they will break. For many in the world they have already broken, and they suffer the consequences of our over extension of the planet’s resources.

We don’t like to think that we are responsible or in control of other people dying. The truth is we already are responsible for that. Our (American) culture has an uneasy and unnatural relationship with death. Death is a natural part of life. Decreasing food production (in concert with reorganizing our food system) may in fact be the most ethical and just choice given the trajectory of human society. This would, of course, be a long gradual process in which the reduction of food production and slowing of population growth would happen naturally over many decades, if not centuries.

Please share your thoughts and objections. I know this probably sounds scary and crazy to some, but a lot of it makes sense to me. I would appreciate thinking it through more thoroughly with your help.

This is the continuation of a series exploring basic assumptions about agriculture, history and our relationship to creation: The Original Sin of Agriculture Part I, Part 2, Part 3, Part 4.

Food in the Bible: Exodus 23:10-13

Exodus 23:10-13 For six years you shall sow your land and gather in its yield; ¹¹but the seventh year you shall let it rest and lie fallow, so that the poor of your people may eat; and what they leave the wild animals may eat. You shall do the same with your vineyard, and with your olive orchard.

12 For six days you shall do your work, but on the seventh day you shall rest, so that your ox and your donkey may have relief, and your home-born slave and the resident alien may be refreshed. ¹³Be attentive to all that I have said to you. Do not invoke the names of other gods; do not let them be heard on your lips.

This is the commandment for the Sabbatical Year. It is followed by a list of the annual festivals to be observed and then a promise that if the Israelites followed the commandments that YHWH would conquer Canaan for them, the Promised Land. It’s important to recognize that this covenant is conditional, “But if you listen attentively to his voice and do all that I say, then I will be an enemy to your enemies and a foe to your foes” (Ex 23:22). So the giving of the land to the Israelites is contingent on them following particular agricultural practices.

I don’t know what the agricultural practices of their neighbors in the Ancient Near East were (Philistines, Egyptians, Assyrians or Babylonians). It would be interesting to study that and compare it to the biblical commands. We do know that the recommendation to let fields lie fallow for one year out of seven is better for the land than the intensive production schedules of industrial agriculture today.

As I mentioned in my sermon, the Sabbath commands often combine the ecological and the economic. Let the land lie fallow (good agricultural practice) so that the poor will be taken care of (just economic practice). We have done everything we can to create a division between the economic and the ecological. No matter how hard we try, it appears that this is impossible. Since economics is the way that we order our lives together, it follows that it must involve the ecological. Our lives cannot be ordered together without affecting and connecting to the earth. If we choose to order our lives in such a way that we ignore the ecological, it follows that there will be consequences in both the economic and ecological realm. And that seems to be the case today.

I included the last verse of this passage on purpose, because this is another area that we tried to make into a separate sphere of life. The last verse connects the ecological and economic to idolatry. Augustine talked about the right ordering of love. The problem was not that material things were evil. The problem was that we put them in the place of God. All love properly ordered finds its ultimate place in love for God. Idolatry is not about choosing the wrong religion or worshipping too many gods (though that might be part of it). Ultimately idolatry is about misplacing our allegiances and putting things out of order.

So this command, which tells the Israelites how they need to rightly order their agricultural practices and their social relationships, puts both things under the umbrella of rightly ordering their allegiances. I often hear people say that you should, “Put God first.” This notion puts God somehow in a category that is abstracted and detached from the reality of the world we live in. Here we see that putting God first clearly involves ecological and economic action and right relationships. God does not simply appear at the top of our checklist. Our allegiance to God orders the way we eat, the way we shop, the way we talk, the way we answer the phone, the way we do our job, the way we live our lives and the way treat others.

Food in the Bible: Exodus 22

There is a lot of material in this passage, but I would like to look overall at the connections between the disparate topics. Here is a sampling of the variety of commands in this chapter.

When someone steals an ox or a sheep and slaughters it or sells it, the thief shall pay five oxen for an ox, and four sheep for a sheep. The thief shall make restitution, but if unable to do so, shall be sold for the theft. (22:1)

When a man seduces a virgin who is not engaged to be married, and lies with her, he shall give the bride-price for her and make her his wife. (22:16)

If you lend money to my people, to the poor among you, you shall not deal with them as a creditor; you shall not exact interest from them. (22:25)

This chapter combines rules about agriculture, sex and economics, three things we usually don’t talk about in the same sentence. For us these are distinct areas of life that we keep very separate. In the world of the Ancient Near East these things were understood to be inextricably linked, bound together.

Wendell Berry has also made the connection between our misuse and misunderstanding of sexuality and our similar misuse of the land.

Sexual love is the force that in our bodily life connects us most intimately to the Creation, to the fertility of the world, to farming and the care of animals. It brings us into the dance that holds the community together and joins it to its place (Sex, Economy, Community and Freedom, 133).

There is an uncanny resemblance between our behavior toward each other and our behavior toward the earth. Between our relation to our own sexuality and our relation to the reproductivity of the earth, for instance, the resemblance is plain and strong and apparently inescapable. By some connection that we do not recognize, the willingness to exploit one becomes the willingness to exploit the other. The conditions and the means of exploitation are likewise similar (Unsettling of America, 120).

(both quotes taken from Scripture, Culture and And Agriculture)

In other words, sexuality is not something separate and apart from the natural world. Rightly understood it is part of the continuing creation. Our relationship to each other is connected to our understanding of our connection to creation. If our view of others makes it possible for us to exploit them sexually or view them as objects, we will naturally objectify creation as something to be used and exploited. This passage also makes the connection between abuse of sex, abuse of the land and abuse of the poor. As said above, a willingness to exploit the land is connected to a willingness to exploit people. These things are inextricably linked.

Each of these areas involve breaches in relationships. The first area is a breach in relationship between neighbors and the animals and fields that constitute their livelihood and survival. The second area is a breach in appropriate sexual relationships in which one party is being exploited by another. The last are is a breach between those who have opportunity and means of sustenance and those who live on the margins of society. It is easy to see in the Ancient Near East how these areas overlap and interrelate. Social constructs gave women, aliens and the poor precarious positions in society. Their fate rested in the hands of others. These social constructs were connected to the agrarian “land-as-life” culture.

It is difficult for us in the modern world to see that these areas continue to be interrelated. There is no other way for us to survive than to live off the land. We have outsourced this task to foreign lands and foreign people in our own land. Therefore our relationship to the poor and to the land continues to be interconnected. We have most succeeded in divorcing sexuality from a “land-as-life” worldview.

Pornography, as one example, commodifies sexuality and turns it into a pleasure-producing product with no emotional or relational attachments. The lie is that pornography is not exploitative and does not hurt anyone. I think Berry delineates the way that misuse of sexuality creates the possibility for exploitation by objectifying others. It is not enough to simply be against exploitative forms of sexuality. In order to deal with the damaged relationship that this produces we must regain a positive understanding of sexuality that incorporates it into a holistic understanding of creation.