Glue Production Is Not Evidence for Neanderthal Exceptionalism


By Fazale Rana – November 6, 2019

Football players aren’t dumb jocks—though they often have that reputation. Football is a physically demanding sport that requires strength, toughness, agility, and speed. But it is also an intellectually demanding game.

Mastering a playbook, understanding which plays work best for the various in-game scenarios, recognizing defenses and offenses, and adjusting on the fly require hours of study and preparation. Football really is a thinking person’s game.


Figure 1: Quarterback Calling an Audible at the Line of Scrimmage. Image Credit: Shutterstock

Some anthropologists view Neanderthals in the same way that many people view football players: as the “dumb jock” version of a hominin, a creature cognitively inferior to modern humans. Yet, other anthropologists dispute this characterization, arguing that it is undeserved. Instead, they claim that Neanderthals had cognitive capabilities on par with modern humans.

In support of their claim, these scientists point to finds in the archaeological record that seemingly suggest these hominins were exceptional, just like modern humans. As a case in point, archaeologists have unearthed evidence for tar production at a site in Italy that dates to around 200,000 years in age. They interpret this discovery as evidence that Neanderthals were using tar as glue for hafting (fixing) flint spearheads to wooden spear shafts.1 Archaeologists have also unearthed spearheads with tar residue from two sites in Germany, one dating to 120,000 years in age and the other between 40,000 to 80,000 years.2 Because these dates precede the arrival of modern humans into Europe, anthropologists assume the tar at these sites was deliberately produced and used by Neanderthals.

Adhesives as a Signature for Superior Cognition

Anthropologists consider the development of adhesives as a transformative technology. These materials would have provided the first humans the means to construct new types of complex devices and combine different types of materials (composites) into new technologies. Because of this new proficiency, anthropologists consider the production and use of adhesives to be diagnostic of advanced cognitive capabilities such as forward planning, abstraction, and understanding of materials.

Production of adhesives from natural sources, even by the earliest modern humans, appears to have been a complex operation that required precise temperature control and the use of earthen mounds, or ceramic or metal kilns. In addition, birch bark needed to be heated in the absence of oxygen. Because the first large-scale production of adhesives usually centered around the dry distillation of birch and pine barks to produce tar and pitch, researchers have assumed that this technique is the only way to generate tar.


Figure 2: Tar Produced from Birch Bark. Image credit: Wikipedia

So, if Neanderthals were using tar as an adhesive, the reasoning goes, they must have been pretty impressive creatures.

In the summer of 2017 researchers from the University of Leiden published work that seemed to support this view.3 To address the question of how Neanderthals may have produced adhesives, these investigators conducted a series of experiments. They sought to learn how Neanderthals used the resources most reasonably available to them to obtain tar from birch bark through dry distillation.

By studying a variety of methods for dry distillation of tar from birch in a laboratory setting, the research team concluded that Neanderthals could have produced tar from birch bark if they had used methods that were simple enough that they wouldn’t require precise temperature control during the distillation. Still, these methods are complex enough that the researchers concluded that for Neanderthals to pull off this feat, they must have had advanced cognitive abilities similar to those of modern humans.

Is Adhesive Production and Use Evidence for Neanderthal Exceptionalism?

At the time this work was reported, I challenged this conclusion by noting that the simplicity of these production methods argued against advanced cognitive abilities in Neanderthals, not for them.

Recent work by researchers from Germany affirms my skepticism. Their research challenges the view that adhesive production and use constitutes evidence for human exceptionalism.4 The team wondered if a simpler way to produce tar—even simpler than the methods identified by the research team from the University of Leiden— exists. They also wondered if it was possible to produce tar in the presence of oxygen.

From their work, they discovered that burning birch bark (or branches from a birch tree with the bark still attached) adjacent to a rock with a vertical or subvertical surface is a way to collect tar, which naturally deposits on the rock surface as the bark burns. In other words, tar can be produced accidentally, instead of deliberately. And once produced, it can be scraped from the rock surface.

Using analytical techniques (gas chromatography coupled to mass spectrometry) to characterize the chemical makeup of the tar produced by this simple method, the research team showed that it is comparable to the chemical composition of tars produced by sophisticated dry distillation methods under anaerobic conditions. Because of the simplicity of this method, the research team thinks that collecting tar deposits from burning birch on rocks is the most likely way that Neanderthals produced tar, if they intentionally produced it at all.

According to the research team, “The identification of birch tar at archaeological sites can no longer be considered as a proxy for human (complex, cultural) behavior as previously assumed. In other words, our finding changes textbook thinking about what tar production is a smoking gun of.”5

One other point merits consideration: A growing body of evidence indicates that Neanderthals did not master fire, but rather used it opportunistically. In other words, these creatures could not create fire, but did harvest wildfires. Evidence demonstrates that there were vast periods of time during Neanderthals’ tenure in Europe when wildfires were rare because of cold climatic conditions. During these periods, Neanderthals didn’t use fire.

Because fire is central to the dry distillation methods, for a significant portion of their time on Earth Neanderthals would have been unable to extract tar and use it for hafting. Perhaps this factor explains why recovery of tar from Neanderthal sites is so rare. And could it be that Neanderthals were not intentionally producing tar? Instead, did tar just happen to collect on rock surfaces as a consequence of burning birch branches when these creatures were able to harvest fire?

What Difference Does It Make?

One of the most important ideas taught in Scripture is that human beings uniquely bear God’s image. As such, every human being has immeasurable worth and value. And because we bear God’s image, we can enter into a relationship with our Maker.

However, if Neanderthals possessed advanced cognitive ability just like that of modern humans, then it becomes difficult to maintain the view that modern humans are unique and exceptional. If human beings aren’t exceptional, then it becomes a challenge to defend the idea that human beings are made in God’s image.

Yet, claims that Neanderthals are cognitive equals to modern humans fail to withstand scientific scrutiny, time and time again, as this latest study demonstrates. It is unlikely that any of us will see a Neanderthal run onto the football field anytime soon.


Neanderthals Did Not Master Fire

Differences in Human and Neanderthal Brains

  1. Paul Peter Anthony Mazza et al., “A New Palaeolithic Discovery: Tar-Hafted Stone Tools in a European Mid-Pleistocene Bone-Bearing Bed,” Journal of Archaeological Science 33, no. 9 (September 2006): 1310–18, doi:10.1016/j.jas.2006.01.006.
  2. Johann Koller, Ursula Baumer, and Dietrich Mania, “High-Tech in the Middle Palaeolithic: Neandertal-Manufactured Pitch Identified,” European Journal of Archaeology 4, no. 3 (December 1, 2001): 385–97, doi:10.1179/eja.2001.4.3.385; Alfred F. Pawlik and Jürgen P. Thissen, “Hafted Armatures and Multi-Component Tool Design at the Micoquian Site of Inden-Altdorf, Germany,” Journal of Archaeological Science 38, no. 7 (July 2011): 1699–1708, doi:10.1016/j.jas.2011.03.001.
  3. P. R. B. Kozowyk et al., “Experimental Methods for the Palaeolithic Dry Distillation of Birch Bark: Implications for the Origin and Development of Neandertal Adhesive Technology,” Scientific Reports 7 (August 31, 2017): 8033, doi:10.1038/s41598-017-08106-7.
  4. Patrick Schmidt et al., “Birch Tar Production Does Not Prove Neanderthal Behavioral Complexity,” Proceedings of the National Academy of Sciences, USA 116, no. 36 (September 3, 2019): 17707–11, doi:10.1073/pnas.1911137116.
  5. Schmidt et al., “Birch Tar Production.”

Reprinted with permission by the author

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Scientists Reverse the Aging Process: Exploring the Theological Implications


By Fazale Rana – October 30, 2019

During those days people will seek death but will not find it; they will long to die, but death will elude them.

Revelation 9:6

I make dad noises now.

When I sit down, when I stand up, when I get out of bed, when I get into bed, when I bend over to pick up something from the ground, and when I straighten up again, I find myself involuntarily making noises—grunting sounds.

I guess it is all part of the aging process. My body isn’t quite what it used to be. If someone offered me an elixir that could turn back time and reverse the aging process, I would take it without hesitation. It’s no fun growing old.

Well, I just might get my wish, thanks to the work of a research team from the US and Canada. These researchers demonstrated that they could disrupt the aging process and, in fact, reverse the biological clock in humans.1

This advance is nothing short of stunning. It opens up exciting—and disquieting—biomedical possibilities rife with ethical and theological ramifications. The work has other interesting implications, as well. It can be marshaled to demonstrate the scientific credibility of the Old Testament by making scientific sense of the long life spans of the patriarchs listed in the Genesis 5 and 11 genealogies.

Some Biological Consequences of Aging

Involuntary grunting is not the worse part of aging, by far. There are other more serious consequences, such as loss of immune function. Senescence (aging) of the immune system can contribute to the onset of cancer and increased susceptibility to pathogens. It can also lead to wide-scale inflammation. None of these are good.

As we age, our thymus decreases in size. And this size reduction hampers immune system function. Situated between the heart and sternum, the thymus plays a role in maturation of white blood cells, key components of the immune system. As the thymus shrinks with age, the immune system loses its capacity to generate sufficient levels of white blood cells, rendering older adults vulnerable to infections and cancers.

A Strategy to Improve Immune Function

Previous studies in laboratory animals have shown that administering growth hormone enlarges the thymus and, consequently, improves immune function. The research team reasoned that the same effect would be seen in human patients. But due to at least one of its negative side effects, the team couldn’t simply administer growth hormone without other considerations. Growth hormone lowers insulin levels and leads to a form of type 2 diabetes. To prevent this adverse effect, the researchers also administered two drugs commonly used to treat type 2 diabetes.


Figure 1: The Structure of Human Growth Hormone. Image credit: Shutterstock

To test this idea, the researchers performed a small-scale clinical trial. The study began with ten men (finishing with nine) between the ages of 51 and 65. The volunteers self-administered the drug cocktail three to four times a week for a year. During the course of the study, the researchers monitored white blood cell levels and thymus size. They observed a rejuvenation of the immune system (based on the count of white blood cells in the blood). They also noticed changes in the thymus, with fatty deposits disappearing and thymus tissue returning.

Reversing the Aging Process

As an afterthought, the researchers decided to test the patient’s blood using an epigenetic clock that measures biological age. To their surprise, the researchers discovered that the drug cocktail reversed the biological age of the study participants by two years, compared to their chronological age. In other words, even though the patients gained one year in their chronological age during the course of the study, their bodies became younger, based on biological markers, by two years. This age reversal lasted for six months after the trial ended.

Thus, for the first time ever, researchers have been able to extend human life expectancy through an aging-intervention therapy. And while the increase in life expectancy was limited, this accomplishment serves as a harbinger of things to come, making the prospects of dramatically extending human life expectancy significantly closer to a reality.

This groundbreaking work carries significant biomedical, ethical, and theological implications, which I will address below. But the breakthrough is equally fascinating to me because it can be used to garner scientific support for Genesis 5 and 11.

Anti-Aging Technology and Biblical Long Life Spans

The mere assertion that humans could live for hundreds of years as described in the genealogies of Genesis 5 and 11 is, for many people, nothing short of absurd. Compounding this seeming absurdity is the claim in Genesis 6:3, which describes God intervening to shorten human life spans from about 900 to about 120 years. How can this dramatic change in human life spans be scientifically rational?

As I discuss in Who Was Adam?, advances in the biochemistry of aging provide a response to these challenging questions. Scientists have uncovered several distinct biochemical mechanisms that either cause, or are associated with, senescence. Even subtle changes in cellular chemistry can increase life expectancy by nearly 50 percent. These discoveries point to several possible ways that God could have allowed long life spans and then altered human life expectancy—simply by “tweaking” human biochemistry.

Thanks to these advances, biogerontologists have become confident that in the near future, they will be able to interrupt the aging process by direct intervention through altered diet, drug treatment, and gene manipulation. Some biogerontologists such as Aubrey de Grey don’t think it is out of the realm of possibility to extend human life expectancy to several hundred years—about the length of time the Bible claims that the patriarchs lived. The recent study by the US and Canadian investigators seems to validate de Grey’s view.

So, if biogerontologists can alter life spans—maybe someday on the order of hundreds of years—then the Genesis 5 and 11 genealogies no longer appear to be fantastical. And, if we can intervene in our own biology to alter life spans, how much easier must it be for God to do so?

Ethical Concerns

As mentioned, I would be tempted to take an anti-aging elixir if I knew it would work. And so would many others. What could possibly be wrong with wanting to live a longer, healthier, and more productive life? In fact, disrupting—and even reversing—the aging process would offer benefits to society by potentially reducing medical costs associated with age-related diseases such as dementia, cancer, heart disease, and stroke.

Yet, these biomedical advances in anti-aging therapies do hold the potential to change who we are as human beings. Even a brief moment of reflection makes it plain that wide-scale use of anti-aging treatments could bring about fundamental changes to economies, to society, and to families and put demands on limited planetary resources. In the end, anti-aging technologies may well be unsustainable, undesirable, and unwise. (For a more detailed discussion of the ethical issues surrounding anti-aging technology check out the book I cowrote with Kenneth Samples, Humans 2.0.)

Anti-Aging Therapies and Transhumanism

Many people rightly recognize the ethical concerns surrounding applications of anti-aging therapies, but a growing number see these technologies in a different light. They view them as paving the way to an exciting and hopeful future. The increasingly real prospects of extending human life expectancy by disrupting the aging process or even reversing the effects of aging are the types of advances (along with breakthroughs in CRISPR gene editing and computer-brain interfaces) that fuel an intellectual movement called transhumanism.

This idea has long been on the fringes of respected academic thought, but recently transhumanism has propelled its way into the scientific, philosophical, and cultural mainstreams. Advocates of the transhumanist vision maintain that humanity has an obligation to use advances in biotechnology and bioengineering to correct our biological flaws—to augment our physical, intellectual, and psychological capabilities beyond our natural limits. Perhaps there are no greater biological limitations that human beings experience than those caused by aging bodies and the diseases associated with the aging process.


Figure 2: Transhumanism. Image credit: Shutterstock

Transhumanists see science and technology as the means to alleviate pain and suffering and to promote human flourishing. They note, in the case of aging, the pain, suffering, and loss associated with senescence in human beings. But the biotechnology we need to fulfill the transhumanist vision is now within grasp.

Anti-Aging as a Source of Hope and Salvation?

Using science and technology to mitigate pain and suffering and to drive human progress is nothing new. But transhumanists desire more. They advocate that we should use advances in biotechnology and bioengineering for the self-directed evolution of our species. They seek to fulfill the grand vision of creating new and improved versions of human beings and ushering in a posthuman future. In effect, transhumanists desire to create a utopia of our own design.

In fact, many transhumanists go one step further, arguing that advances in gene editing, computer-brain interfaces, and anti-aging technologies could extend our life expectancy, perhaps even indefinitely, and allow us to attain a practical immortality. In this way, transhumanism displays its religious element. Here science and technology serve as the means for salvation.

Transhumanism: a False Gospel?

But can transhumanism truly deliver on its promises of a utopian future and practical immortality?

In Humans 2.0, Kenneth Samples and I delineate a number of reasons why transhumanism is a false gospel, destined to disappoint, not fulfill, our desire for immortality and utopia. I won’t elaborate on those reasons here. But simply recognizing the many ethical concerns surrounding anti-aging technologies (and gene editing and computer-brain interfaces) highlights the real risks connected to pursuing a transhumanist future. If we don’t carefully consider these concerns, we might create a dystopian future, not a utopian world.

The mere risk of this type of unintended future should give us pause for thought about turning to science and technology for our salvation. As theologian Ronald Cole-Turner so aptly put it:

“We need to be aware that technology, precisely because of its beneficial power, can lead us to the erroneous notion that the only problems to which it is worth paying attention involve engineering. When we let this happen, we reduce human yearning for salvation to a mere desire for enhancement, a lesser salvation that we can control rather than the true salvation for which we must also wait.”2


  1. Gregory M. Fahy et al., “Reversal of Epigenetic Aging and Immunosenescent Trends in Humans,” Aging Cell (September 8, 2019): e13028, doi:10.1111/acel.13028.
  2. “Transhumanism and Christianity,” in Transhumanism and Transcendence: Christian Hope in an Age of Technological Enhancement, ed. Ronald Cole-Turner (Washington, D.C.: Georgetown University Press, 2011), 201.

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