the sacred cosmos: christian faith and the challenge of naturalism 1. god and nature sunday, january...

The Sacred Cosmos:The Sacred Cosmos:Christian Faith and the Christian Faith and the

Challenge of NaturalismChallenge of Naturalism

1. God and Nature1. God and Nature

Sunday, January 3, 201010 to 10:50 am, in the Parlor

Presenter: David Monyak

Primary Primary ReferenceReference

The Sacred The Sacred Cosmos: Christian Cosmos: Christian Faith and the Faith and the Challenge of Challenge of NaturalismNaturalism,, Terrence L. Nichols, Terrence L. Nichols, Brazos Press, 2003. Brazos Press, 2003. (Reissued Jan 2009 (Reissued Jan 2009 by Wipf and Stock)by Wipf and Stock)

Dr. Terrence Nichols is Professor of Theology at the University of St. Thomas, St. Paul

Academic HistoryPh.D. - Marquette UniversityB.A. - University of Minnesota

The Sacred CosmosThe Sacred CosmosChristian Faith and the Challenge of Christian Faith and the Challenge of

NaturalismNaturalism

Jan 3.Jan 3. God and Nature God and Nature Jan 10:Jan 10: Origins: Creation and Big Bang Origins: Creation and Big Bang Jan 24:Jan 24: Evolution: The Journey into God Evolution: The Journey into God Jan 31:Jan 31: Human Nature: Embodied Self and Human Nature: Embodied Self and

Transcendent Soul, Part 1Transcendent Soul, Part 1 Feb 7:Feb 7: Human Nature: Embodied Self and Human Nature: Embodied Self and

Transcendent Soul, Part 2. Conclusion: A Transcendent Soul, Part 2. Conclusion: A Sacred CosmosSacred Cosmos

O heavenly Father, who hast filled the O heavenly Father, who hast filled the world with beauty: Open our eyes to world with beauty: Open our eyes to behold thy gracious hand in all thy works; behold thy gracious hand in all thy works; that, rejoicing in thy whole creation, we that, rejoicing in thy whole creation, we may learn to serve thee with gladness; for may learn to serve thee with gladness; for the sake of him through whom all things the sake of him through whom all things were made, thy Son Jesus Christ our were made, thy Son Jesus Christ our Lord..Lord.. For Joy in God’s Creation, Book of Common Prayer, p. 815For Joy in God’s Creation, Book of Common Prayer, p. 815

This Week:This Week:1. God and Nature1. God and Nature

The Dying of GodThe Dying of God

The Dying of GodThe Dying of GodThe Decline of Religion in EuropeThe Decline of Religion in Europe

““Dutch Christians told me that a century ago, 98 Dutch Christians told me that a century ago, 98 percent of Dutch people attended church regularly; percent of Dutch people attended church regularly; within two generations the percentage fell into the within two generations the percentage fell into the low teens. Today, it's under 10 percent. Almost half low teens. Today, it's under 10 percent. Almost half the church buildings in Holland have been destroyed the church buildings in Holland have been destroyed or converted into restaurants, art galleries, or or converted into restaurants, art galleries, or condominiums. . . . For a majority of Europeans, the condominiums. . . . For a majority of Europeans, the church seems wholly irrelevantchurch seems wholly irrelevant

(Philip Yancey, “God’s Funeral”)(Philip Yancey, “God’s Funeral”)

Today most people in Europe do not pray or worship.Today most people in Europe do not pray or worship. They have lost a sense of a transcendent order, of a reality They have lost a sense of a transcendent order, of a reality

beyond themselves.beyond themselves.

The Dying of GodThe Dying of GodThe Paradox of Religion in AmericaThe Paradox of Religion in America

Are we in America any better?Are we in America any better? Americans go to church, pray, and seem to Americans go to church, pray, and seem to

believe in God in large numbers, far greater believe in God in large numbers, far greater than Europeans.than Europeans.

Yet American culture is extremely Yet American culture is extremely materialistic.materialistic.

When we leave church today, we will return to When we leave church today, we will return to a life dominated by (and a media reinforcing) a life dominated by (and a media reinforcing) primarily secular concerns: news, sports, food, primarily secular concerns: news, sports, food, society, fashion, business, advertisements.society, fashion, business, advertisements.

The Dying of GodThe Dying of GodThe Secularization of ConsciousnessThe Secularization of Consciousness

In both Europe and America, we have become In both Europe and America, we have become “secularized:”“secularized:” We no longer think much about God.We no longer think much about God. We no longer interpret our lives or our world in We no longer interpret our lives or our world in

religious terms.religious terms. We have thrown away religious creeds and We have thrown away religious creeds and

interpretations (Europe) or we tolerate them with a interpretations (Europe) or we tolerate them with a wink and smile (America), granting they are wink and smile (America), granting they are quaint, implausible formulas of the past but quaint, implausible formulas of the past but allowing that perhaps they have some liturgical allowing that perhaps they have some liturgical utility.utility.

The Dying of GodThe Dying of GodThe Secularization of ConsciousnessThe Secularization of Consciousness

What is the origin of this “secularization” of our What is the origin of this “secularization” of our consciousness?consciousness?

In his book In his book The Sacred CanopyThe Sacred Canopy, Peter Berger , Peter Berger suggested the cause and carrier of secularization is suggested the cause and carrier of secularization is the modern capitalist economic system.the modern capitalist economic system.

Nichols disagrees, and suggests the fundamental Nichols disagrees, and suggests the fundamental cause is the deeply rooted, modern view that God is cause is the deeply rooted, modern view that God is completely separate from nature, completely separate from nature, resulting in the (perceived) separation of God from resulting in the (perceived) separation of God from everyday life so characteristic of our contemporary everyday life so characteristic of our contemporary secular societies.secular societies.

The Dying of GodThe Dying of GodThe Loss of a Sense of a Sacred CosmosThe Loss of a Sense of a Sacred Cosmos Ancient and medieval Christians lived in a sacred Ancient and medieval Christians lived in a sacred

cosmos and saw nature as a window or “sacrament” cosmos and saw nature as a window or “sacrament” that expressed the beauty, majesty, and glory of God.that expressed the beauty, majesty, and glory of God. This view can be found in the Psalms, in early Christianity, This view can be found in the Psalms, in early Christianity,

especially Celtic Christianity, in the writings of St. especially Celtic Christianity, in the writings of St. Augustine, in medieval writers such as Thomas Aquinas, Augustine, in medieval writers such as Thomas Aquinas, down to Romantic nature painting of the early nineteenth down to Romantic nature painting of the early nineteenth century.century.

Today however, this sacramental sense of nature is Today however, this sacramental sense of nature is gone, replaced by the sense that nature is a self-gone, replaced by the sense that nature is a self-sufficient system governed by its own laws, that God sufficient system governed by its own laws, that God (if God exists) is separate from nature and the tasks of (if God exists) is separate from nature and the tasks of everyday life.everyday life.

The Dying of GodThe Dying of GodThe Loss of a Sense of a Sacred CosmosThe Loss of a Sense of a Sacred Cosmos

The Catholic Benedictine monk Bede The Catholic Benedictine monk Bede Griffiths, who lived in India for decades, tells Griffiths, who lived in India for decades, tells this anecdote:this anecdote: Hindu children in India, when asked where God is, Hindu children in India, when asked where God is,

point to their hearts;point to their hearts; Catholic children in India, when asked the same Catholic children in India, when asked the same

question, point to the sky. God is “up there” but question, point to the sky. God is “up there” but not “here with us.”not “here with us.”

The Dying of GodThe Dying of GodThe Loss of a Sense of a Sacred CosmosThe Loss of a Sense of a Sacred Cosmos

What sustains and carries our “secularized” What sustains and carries our “secularized” consciousnesses, our contemporary sense of the consciousnesses, our contemporary sense of the separation of God from nature, is modern separation of God from nature, is modern natural science.natural science.

More precisely: it is the philosophy of More precisely: it is the philosophy of naturalismnaturalism, which has (unnecessarily) become , which has (unnecessarily) become entangled with modern natural science, entangled with modern natural science, capturing the allegiance of many scientists and capturing the allegiance of many scientists and philosophers (and much of the public).philosophers (and much of the public).

The Challenge of The Challenge of NaturalismNaturalism

The Challenge of NaturalismThe Challenge of NaturalismDefinition of NaturalismDefinition of Naturalism

““The cosmos is all that ever The cosmos is all that ever waswas, , isis, or , or shall beshall be.”.”

With these words, Carl Sagan in the popular With these words, Carl Sagan in the popular Cosmos Cosmos television series, proclaimed television series, proclaimed naturalismnaturalism: the view that the natural world is : the view that the natural world is all that exists, echoing the “opposing” all that exists, echoing the “opposing” Christian doxology:Christian doxology:““Glory be to the Father, Son, and Holy Glory be to the Father, Son, and Holy

Spirit, as it Spirit, as it waswas, , isis, and ever , and ever shall beshall be, , world without end ...”world without end ...”


A century ago, the atheistic philosopher Bertrand Russell A century ago, the atheistic philosopher Bertrand Russell poignantly summed up the “naturalistic” view he felt physics poignantly summed up the “naturalistic” view he felt physics and astronomy implied:and astronomy implied:Man … his growth, his hopes and fears, his loves Man … his growth, his hopes and fears, his loves and beliefs, are but the outcome of accidental and beliefs, are but the outcome of accidental collocations of atoms; collocations of atoms; … … no fire, no heroism, no intensity of thought and no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the feeling, can preserve an individual life beyond the grave; grave; … … all the labors of the ages, all devotion, all the all the labors of the ages, all devotion, all the inspiration, all the noonday brightness of human inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death genius, are destined to extinction in the vast death of the solar system, of the solar system, … … the whole temple of Man's achievement must the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe inevitably be buried beneath the debris of a universe in ruins …in ruins …


In the century since Bertrand Russell, the theory of In the century since Bertrand Russell, the theory of Darwinian evolution has revolutionized the science of Darwinian evolution has revolutionized the science of biology. biology.

Oxford zoologist Richard Dawkins sums up the Oxford zoologist Richard Dawkins sums up the “naturalistic” view he thinks is implied by “naturalistic” view he thinks is implied by evolutionary theory: evolutionary theory: ““The universe we observe has precisely the The universe we observe has precisely the properties we should expect if there is, at properties we should expect if there is, at bottom, no design, no purpose, no evil and bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless no good, nothing but blind, pitiless indifference.”indifference.”

The Challenge of NaturalismThe Challenge of NaturalismMetaphysical NaturalismMetaphysical Naturalism

Carl Sagan, Bertrand Russell, and Richard Dawkins Carl Sagan, Bertrand Russell, and Richard Dawkins are expressing a philosophy of are expressing a philosophy of metaphysical*metaphysical* naturalismnaturalism (or “ (or “naturalismnaturalism” for short), the ” for short), the philosophical theory about reality that:philosophical theory about reality that: nature is all that exists, nature is all that exists, there is no reality that is greater than and independent of there is no reality that is greater than and independent of

nature,nature, there cannot be any hope of an afterlife, nor any means to there cannot be any hope of an afterlife, nor any means to

really transcend our natural condition.really transcend our natural condition.

* metaphysical: dealing with the nature of reality


Metaphysical naturalismMetaphysical naturalism is probably the is probably the most serious challenge facing Western most serious challenge facing Western Christianity.Christianity.

But how common is this view?But how common is this view? A recent survey in A recent survey in Scientific American Scientific American

revealed: revealed: 90 percent of the members of the National 90 percent of the members of the National

Academy of Sciences consider themselves Academy of Sciences consider themselves agnostics or atheists.agnostics or atheists.

Among biologists: 95 percent.Among biologists: 95 percent.


Kenneth Miller, a professor of biology at Brown University, Kenneth Miller, a professor of biology at Brown University, sizes up the academic situation as follows: sizes up the academic situation as follows:

““It is a fact that in the scientific world of the late It is a fact that in the scientific world of the late twentieth century, the displacement of God by twentieth century, the displacement of God by Darwinian forces is almost complete.”Darwinian forces is almost complete.”

““Over years of teaching and research in science, I Over years of teaching and research in science, I have come to realize that a presumption of atheism have come to realize that a presumption of atheism or agnosticism is universal in academic life. . . . it or agnosticism is universal in academic life. . . . it would be difficult to overstate how common this would be difficult to overstate how common this presumption of godlessness is, and the degree to presumption of godlessness is, and the degree to which it affects any serious attempt to investigate which it affects any serious attempt to investigate the religious implications of ideas.”the religious implications of ideas.”

The Challenge of NaturalismThe Challenge of NaturalismMethodological Methodological NaturalismNaturalism

Is it necessary to believe in Is it necessary to believe in “Metaphysical “Metaphysical Naturalism”Naturalism” to do good science? to do good science?

Science tries to find “natural” causes to explain Science tries to find “natural” causes to explain phenomenon and behaviors in the natural world. phenomenon and behaviors in the natural world.

That is: the That is: the methodmethod of science is to try to explain of science is to try to explain phenomena by phenomena by naturalnatural causes (rather than by causes (rather than by supernaturalsupernatural causes) causes)

A scientist then is by definition committed to what A scientist then is by definition committed to what we might call a we might call a ““methodological methodological naturalism”naturalism”

The Challenge of NaturalismThe Challenge of NaturalismMethodologicalMethodological Naturalism Naturalism

But while the But while the methodmethod of science involves searching of science involves searching for natural causes of phenomena in the natural world, for natural causes of phenomena in the natural world, it doesit does not not require a belief that: require a belief that: Nature is the only reality, that there cannot possibly be any Nature is the only reality, that there cannot possibly be any

phenomena outside of nature;phenomena outside of nature; There cannot possibly be any causes other than natural There cannot possibly be any causes other than natural

causes, that “supernatural” causes could not possibly exist.causes, that “supernatural” causes could not possibly exist.

The Challenge of NaturalismThe Challenge of NaturalismPractical NaturalismPractical Naturalism

Far more common than Far more common than Metaphysical NaturalismMetaphysical Naturalism is is a widespread attitude that might be termed “a widespread attitude that might be termed “Practical Practical NaturalismNaturalism” among the general public and many ” among the general public and many (perhaps most) who call themselves Christians.(perhaps most) who call themselves Christians.


““Practical Naturalism:”Practical Naturalism:” the attitude that: the attitude that: Maybe God exists, maybe not, we can’t be sure.Maybe God exists, maybe not, we can’t be sure. What we can really be sure about is that nature exists – we What we can really be sure about is that nature exists – we

can touch and feel it – and it is the scientists who tell us can touch and feel it – and it is the scientists who tell us about natureabout nature

Therefore, as a practical matter, we can trust what science Therefore, as a practical matter, we can trust what science says – science is “real knowledge, ” “real truth” says – science is “real knowledge, ” “real truth”

On the other hand, philosophers and especially theologians On the other hand, philosophers and especially theologians are basically just expressing opinions about a lot of things are basically just expressing opinions about a lot of things that might or might not exist.that might or might not exist.


Practical Naturalists:Practical Naturalists: may go to synagogue or church; may go to synagogue or church; may pray, may pray, may consider themselves as more or less religious. may consider themselves as more or less religious. are likely ethical.are likely ethical.

But deep down they are not sure about any But deep down they are not sure about any transcendent religious reality, especially an afterlife. transcendent religious reality, especially an afterlife.

As a consequence, they live their life as if this life and As a consequence, they live their life as if this life and nature are all we can be sure of. nature are all we can be sure of.

The Challenge of NaturalismThe Challenge of NaturalismConsequence of NaturalismConsequence of Naturalism

What might be the consequences of this spread of What might be the consequences of this spread of Metaphysical NaturalismMetaphysical Naturalism or its more benign version, or its more benign version, Practical NaturalismPractical Naturalism??

Consequences:Consequences: Challenges religion, challenges any belief in a transcendent Challenges religion, challenges any belief in a transcendent

reality beyond nature;reality beyond nature; Challenges the basis and rationale for any absolute moral Challenges the basis and rationale for any absolute moral

laws (consider the erosion of values and rights in the post-laws (consider the erosion of values and rights in the post-theistic cultures in Nazism and in Soviet Russia);theistic cultures in Nazism and in Soviet Russia);

Challenges notions of the freedom of the will and personal Challenges notions of the freedom of the will and personal responsibility.responsibility.


Wisdom of Solomon (2:1-3; 6-11):Wisdom of Solomon (2:1-3; 6-11):For they reasoned unsoundly, saying to themselves,For they reasoned unsoundly, saying to themselves,"Short and sorrowful is our life,"Short and sorrowful is our life,and there is no remedy when a life comes to its end,and there is no remedy when a life comes to its end,and no one has been known to return from Hades.and no one has been known to return from Hades.For we were born by mere chance,For we were born by mere chance,and hereafter we shall be as though we had never and hereafter we shall be as though we had never been,been,for the breath of our nostrils is smoke,for the breath of our nostrils is smoke,and reason is a spark kindled by the beating of our and reason is a spark kindled by the beating of our hearts;hearts;when it is extinguished, the body will turn to ashes,when it is extinguished, the body will turn to ashes,and the spirit will dissolve like empty air.and the spirit will dissolve like empty air.


Wisdom of Solomon (2:1-3; 6-11) continued:Wisdom of Solomon (2:1-3; 6-11) continued: Come, therefore, let us enjoy the good things that exist,Come, therefore, let us enjoy the good things that exist, and make use of the creation to the full, as in youth.and make use of the creation to the full, as in youth. Let us take our fill of costly wine and perfumes,Let us take our fill of costly wine and perfumes, and let no flower of spring pass us by.and let no flower of spring pass us by. Let us crown ourselves with rosebuds before they wither.Let us crown ourselves with rosebuds before they wither. Let none of us fail to share in our revelry;Let none of us fail to share in our revelry; everywhere let us leave signs of enjoyment,everywhere let us leave signs of enjoyment, because this is our portion, and this our lot.because this is our portion, and this our lot.


Wisdom of Solomon (2:1-3; 6-11) continued:Wisdom of Solomon (2:1-3; 6-11) continued: Let us oppress the righteous poor man;Let us oppress the righteous poor man; let us not spare the widowlet us not spare the widow or regard the gray hairs of the aged.or regard the gray hairs of the aged. But let our might be our law of right,But let our might be our law of right, for what is weak proves itself to be useless."for what is weak proves itself to be useless."

Historical Views of Historical Views of God and NatureGod and Nature

Historical Views God and NatureHistorical Views God and NatureThe Hebrew ScripturesThe Hebrew Scriptures

The ancient religion of Israel was unique in its The ancient religion of Israel was unique in its affirmation of affirmation of oneone God who God who createscreates and and transcendstranscends nature, and who nature, and who acts in and acts in and throughthrough nature. nature.

In contrast, their neighbors, the Babylonians, In contrast, their neighbors, the Babylonians, Egyptians, and Greeks, the Canaanites, had Egyptians, and Greeks, the Canaanites, had polytheistic religions where the gods tended to polytheistic religions where the gods tended to be personifications of natural powers.be personifications of natural powers.


In the Hebrew vision, all of nature is created by God In the Hebrew vision, all of nature is created by God and is under God’s complete control. and is under God’s complete control. The sun and moon, deified in other cultures, are simply The sun and moon, deified in other cultures, are simply

“lights” in Genesis 1:14, placed by God in the heavens.“lights” in Genesis 1:14, placed by God in the heavens. God works directly through the powers of nature God works directly through the powers of nature

(Psalm. 147:15-18):(Psalm. 147:15-18):He sends out his command to the earth;He sends out his command to the earth;his word runs swiftly. He gives snow like wool;his word runs swiftly. He gives snow like wool;he scatters frost like ashes. He hurls down hail he scatters frost like ashes. He hurls down hail like crumbs—like crumbs—who can stand before his cold? He sends out his who can stand before his cold? He sends out his word, and melts them;word, and melts them;he makes his wind blow, and the waters flowhe makes his wind blow, and the waters flow. .


Nature, in its order and majesty, testifies to Nature, in its order and majesty, testifies to God’s majesty, wisdom, and power (Psalm God’s majesty, wisdom, and power (Psalm 19:1):19:1):

The heavens are telling the glory of God;The heavens are telling the glory of God;

and the firmament proclaims his and the firmament proclaims his handiwork.handiwork.

Historical Views God and NatureHistorical Views God and NatureThe New TestamentThe New Testament

In Matthew 6, Jesus teaches, like the Hebrew In Matthew 6, Jesus teaches, like the Hebrew Scriptures, that God works through nature, which Scriptures, that God works through nature, which expresses God's power.expresses God's power.

We also see that nature can become disordered, like We also see that nature can become disordered, like the waters of chaos:the waters of chaos: When Jesus stills the storm on the sea (Mark 4:35-41) he When Jesus stills the storm on the sea (Mark 4:35-41) he

rebukes (Greek: rebukes (Greek: epitimaoepitimao) the wind, just as he rebukes ) the wind, just as he rebukes demons. demons.

He says to the sea, He says to the sea, “Peace! Be still!”“Peace! Be still!” just as he just as he commands demons.commands demons.

The miracles of Jesus represent the triumph of the The miracles of Jesus represent the triumph of the kingdom of God over the forces of disorder.kingdom of God over the forces of disorder.


In the resurrection of Jesus, we see the ultimate In the resurrection of Jesus, we see the ultimate triumph over the forces of disorder in nature – the triumph over the forces of disorder in nature – the victory over death.victory over death.

The Gospel writers are at pains to make it clear Jesus’ The Gospel writers are at pains to make it clear Jesus’ resurrection is a resurrection is a bodilybodily resurrection, that Jesus is not resurrection, that Jesus is not some ghost or disembodied spirit.some ghost or disembodied spirit.

It is also more than a resuscitation like the raising of It is also more than a resuscitation like the raising of Lazarus:Lazarus: Jesus' resurrected body does not seem to be constrained by Jesus' resurrected body does not seem to be constrained by

our dimensions of space, though it can appear within themour dimensions of space, though it can appear within them


In trying to explain this resurrected body, Paul In trying to explain this resurrected body, Paul suggests there are different kinds of “flesh” (suggests there are different kinds of “flesh” (sarxsarx) ) and different kinds of heavenly and earthly bodies and different kinds of heavenly and earthly bodies ((somatasomata):): Not all flesh is alike, but there is one flesh for Not all flesh is alike, but there is one flesh for

human beings, another for animals, another for human beings, another for animals, another for birds, and another for fish. There are both birds, and another for fish. There are both heavenly bodies and earthly bodies, but the glory heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the of the heavenly is one thing, and that of the earthly is another.... So it is with the resurrection earthly is another.... So it is with the resurrection of the deadof the dead (1 Corinthians 15:39-42) (1 Corinthians 15:39-42)


Paul also argues that Jesus’ resurrection is a pledge Paul also argues that Jesus’ resurrection is a pledge — the first fruits — of the resurrection to come for — the first fruits — of the resurrection to come for “those who belong to Christ” (1 Cor. 15:20-28). “those who belong to Christ” (1 Cor. 15:20-28).

He goes on to claim that the resurrection will extend He goes on to claim that the resurrection will extend to all of nature as well:to all of nature as well: I consider that the sufferings of this present time I consider that the sufferings of this present time

are not worth comparing with the glory about to are not worth comparing with the glory about to be revealed to us. For the be revealed to us. For the creation waits with creation waits with eager longingeager longing for the revealing of the children of for the revealing of the children of God; for the creation was subjected to futility, not God; for the creation was subjected to futility, not of its own will but by the will of the one who of its own will but by the will of the one who subjected it, in hope that the subjected it, in hope that the creation itself will be creation itself will be set freeset free from its bondage to decay and from its bondage to decay and will obtain will obtain the glorious freedom of the glory of the children the glorious freedom of the glory of the children of Godof God.. (Rom. 8:18-21) (Rom. 8:18-21)

Historical Views God and NatureHistorical Views God and NatureThe Patristic Period*: Celtic ChristianityThe Patristic Period*: Celtic Christianity

Celtic Christianity flourished in the British Isles from Celtic Christianity flourished in the British Isles from about 400 to 1000 ADabout 400 to 1000 AD Associated with the names of saints such as Patrick, Associated with the names of saints such as Patrick,

Columba, Cuthbert, Columbanus, and Brigid, and with Columba, Cuthbert, Columbanus, and Brigid, and with monastic Christianity.monastic Christianity.

The Celts had a sacramental sense of the immanence The Celts had a sacramental sense of the immanence of God in nature, similar to that in Hebrew poetry. of God in nature, similar to that in Hebrew poetry. God is the transcendent source of the beauty, the God is the transcendent source of the beauty, the variety, and the fecundity of nature.variety, and the fecundity of nature.

* Patristic Period: ~100 AD (end of the New Testament period) to ~750 AD ~100 AD (end of the New Testament period) to ~750 AD (beginning of the Medieval Period)(beginning of the Medieval Period)

Historical Views God and NatureHistorical Views God and NatureThe Patristic Period: Celtic ChristianityThe Patristic Period: Celtic Christianity

When asked by the daughters of the King of Tara When asked by the daughters of the King of Tara where his God had his dwelling, St. Patrick (389-461 where his God had his dwelling, St. Patrick (389-461 AD) replied:AD) replied: Our God is the God of all men, the god of heaven Our God is the God of all men, the god of heaven

and earth, of sea and river, of sun, moon, and and earth, of sea and river, of sun, moon, and stars, of the lofty mountains and the lowly valley, stars, of the lofty mountains and the lowly valley, the God above heaven, the God in heaven, the the God above heaven, the God in heaven, the God under heaven. He has his dwelling around God under heaven. He has his dwelling around heaven and earth and sea and all that is in them. heaven and earth and sea and all that is in them. He inspires all, he quickens all, he dominates all, He inspires all, he quickens all, he dominates all, he sustains all. He lights the light of the sun; he he sustains all. He lights the light of the sun; he furnishes the light of light; he has put springs in furnishes the light of light; he has put springs in the dry land and has set stars to minister to the the dry land and has set stars to minister to the greater lights.greater lights.

Historical Views God and NatureHistorical Views God and NatureThe Patristic Period and NeoplatonismThe Patristic Period and Neoplatonism

Origen of Alexandria, 185-254 AD Augustine of Hippo, 354-430 AD

Historical Views God and NatureHistorical Views God and NatureNeoplatonismNeoplatonism

Natural world in which we live is but a Natural world in which we live is but a shadowshadow of of true reality.true reality.

True reality is a divine, transcendental world where True reality is a divine, transcendental world where the “Platonic Forms” or “Universals” exist.the “Platonic Forms” or “Universals” exist. Examples of Platonic Forms: Beauty, Justice, Goodness; Examples of Platonic Forms: Beauty, Justice, Goodness;

“Tree-ness,” “Mountain-ness,” “Horse-ness”“Tree-ness,” “Mountain-ness,” “Horse-ness” The Platonic Forms illuminate the matter of this world to The Platonic Forms illuminate the matter of this world to

produce the “shadowy” examples of beauty, justice, produce the “shadowy” examples of beauty, justice, goodness, trees, mountains, horses that we see in this goodness, trees, mountains, horses that we see in this world.world.

The Hierarchy of Being in Neoplatonism


Hierarchy of BeingHierarchy of Being 1. The 1. The “One”“One” (God) (God)

Incomprehensible, beyond Incomprehensible, beyond all Being, all Mind, all all Being, all Mind, all FormsForms

The source from which The source from which Being derives, the Goal that Being derives, the Goal that all Being strives to return toall Being strives to return to

All Being emanates from All Being emanates from the “One” like light from the “One” like light from the Sunthe Sun


Hierarchy of BeingHierarchy of Being 2. The 2. The Divine “Mind”Divine “Mind”

An emanation of the “One”An emanation of the “One” Eternally contemplates the Eternally contemplates the

“Forms” which are “Forms” which are contained within itselfcontained within itself

The Platonic Forms are thus The Platonic Forms are thus Ideas in the Mind of GodIdeas in the Mind of God

Incapable of changeIncapable of change


Hierarchy of BeingHierarchy of Being 3. 3. SoulSoul

An emanation of the Divine An emanation of the Divine Mind, but capable of change and Mind, but capable of change and entering into matterentering into matter

All our individual souls are but All our individual souls are but particles of the one Soulparticles of the one Soul

The Fall: Our individual souls The Fall: Our individual souls became separated from the Soul became separated from the Soul when out of curiosity and when out of curiosity and arrogance they descended into arrogance they descended into bodiesbodies


Hierarchy of BeingHierarchy of Being 4. The 4. The Visible or Natural Visible or Natural

WorldWorld The previous levels of Being The previous levels of Being

-- One, Mind, Soul -- were -- One, Mind, Soul -- were divine and hence immortaldivine and hence immortal

The bottom level of Being, the The bottom level of Being, the visible world, is the mortal visible world, is the mortal world of bodies, change, world of bodies, change, growth, decaygrowth, decay

Inert matter is darkness and Inert matter is darkness and non-being, and hence evilnon-being, and hence evil


Notes:Notes: All that exists is an “overflow” of All that exists is an “overflow” of

the “One”the “One” The other levels of reality exist The other levels of reality exist

not out of the choice of the “One,” not out of the choice of the “One,” but are the inevitable result of the but are the inevitable result of the abundance of the emanations of abundance of the emanations of the “One”the “One”

In each level there is an ardent In each level there is an ardent longing (“Heavenly Eros”) for longing (“Heavenly Eros”) for union with what is higherunion with what is higher

Historical Views God and NatureHistorical Views God and NatureThe Patristic Period and NeoplatonismThe Patristic Period and Neoplatonism

NeoplatonismNeoplatonism with its with its Hierarchy of BeingHierarchy of Being led in led in two directions when applied to Christian views of the two directions when applied to Christian views of the relationship between God and Nature:relationship between God and Nature: 1. an emphasis that the beauty, goodness, and variety of 1. an emphasis that the beauty, goodness, and variety of

creation were expressions of the infinite good of God creation were expressions of the infinite good of God (found in Augustine)(found in Augustine)

2. an emphasis that what is really real is the spiritual: the 2. an emphasis that what is really real is the spiritual: the One and its manifestations (Mind, identified by Christians One and its manifestations (Mind, identified by Christians with the Logos or Christ, and Soul). with the Logos or Christ, and Soul).

The natural world, since it constantly changes and passes out of The natural world, since it constantly changes and passes out of existence, is less real than the spiritual world. existence, is less real than the spiritual world.

In the extreme, Nature (and the body) are considered “degraded” In the extreme, Nature (and the body) are considered “degraded” forms of being, having little ultimate value of its own (found in forms of being, having little ultimate value of its own (found in Origen)Origen)

Historical Views God and NatureHistorical Views God and NatureThe Medieval Period: Thomas AquinasThe Medieval Period: Thomas Aquinas

In the 800 years In the 800 years separating Augustine separating Augustine from from Thomas AquinasThomas Aquinas there rose a new there rose a new appreciation of the laws appreciation of the laws by which nature acts.by which nature acts.

Augustine thought of God Augustine thought of God as acting directly through as acting directly through nature, so in a sense, nature, so in a sense, everything in nature is a everything in nature is a miracle.miracle.

Thomas Aquinas,1224-1274 AD


Thomas AquinasThomas Aquinas saw God as sustaining a saw God as sustaining a process of natural causes so that process of natural causes so that bothboth God and God and Nature act to bring about an event: Nature act to bring about an event: God is the God is the “primary cause:”“primary cause:” he sustains he sustains

everything in beingeverything in being Nature is the Nature is the “secondary cause:”“secondary cause:” by its own laws by its own laws

and operations, it brings about events.and operations, it brings about events. The recognition and allowance that The recognition and allowance that nature has nature has

its own lawsits own laws was an essential step for the was an essential step for the development of natural science.development of natural science.


Aquinas retained the notion of hierarchical levels of Aquinas retained the notion of hierarchical levels of being, based on Neoplatonism. being, based on Neoplatonism.

God, he says, is infinite being, the fullness of being God, he says, is infinite being, the fullness of being (“being” = the act or energy of existing); God’s (“being” = the act or energy of existing); God’s creatures participate in beingcreatures participate in being

God as infinite being God as infinite being transcendstranscends creatures infinitely. creatures infinitely. At the same time, God, as sustaining cause of every At the same time, God, as sustaining cause of every

being, is being, is innermost in every beinginnermost in every being, closer to them , closer to them than they are to themselves. than they are to themselves.

Aquinas, therefore, retained both:Aquinas, therefore, retained both: the fullness of God’sthe fullness of God’s transcendence transcendence the fullness of God’s the fullness of God’s immanenceimmanence, ,

Historical Views God and NatureHistorical Views God and NatureThe Medieval Period: William of OckhamThe Medieval Period: William of Ockham

A revolutionary view of A revolutionary view of God and nature God and nature emerged in the thought emerged in the thought of William of Ockham of William of Ockham and his followers and his followers (“Ockhamists”). (“Ockhamists”).

William of Ockham, 1285-1349 AD


Ockham said the Neoplatonist, Augustine and Ockham said the Neoplatonist, Augustine and Aquinas were all wrong.Aquinas were all wrong.

There is no universal “Being,” nor any universal There is no universal “Being,” nor any universal forms or qualities, such as “Goodness,” “Love,” forms or qualities, such as “Goodness,” “Love,” “Wisdom,” or “Justice” which creatures and God “Wisdom,” or “Justice” which creatures and God shared. shared.

““Being,” “Goodness,” “Justice” and the like are Being,” “Goodness,” “Justice” and the like are merely concepts formed by our merely concepts formed by our individualindividual minds to minds to classify similar characteristics in individuals.classify similar characteristics in individuals. What we perceive of as “good” or “just” is NOT an What we perceive of as “good” or “just” is NOT an

accurate, albeit shadowy emanation of the fullness of accurate, albeit shadowy emanation of the fullness of “Goodness” or “Justice” that lies within God. “Goodness” or “Justice” that lies within God.


We cannot know God’s nature, nor is God bound by We cannot know God’s nature, nor is God bound by any “essential” qualities like “Goodness” or “Justice:” any “essential” qualities like “Goodness” or “Justice:” Whatever God wills is “good” and “just,” simply because Whatever God wills is “good” and “just,” simply because

God wills it. God wills it. Ockhamists argued that God could command someone Ockhamists argued that God could command someone

to hate him or condemn a saint to hell.to hate him or condemn a saint to hell. The gift of eternal life is entirely due to God’s inscrutable The gift of eternal life is entirely due to God’s inscrutable

will and choicewill and choice For Aquinas, it would have been impossible for God to damn For Aquinas, it would have been impossible for God to damn

a saint, for God would be acting against justice and wisdom a saint, for God would be acting against justice and wisdom and hence acting against his own nature.and hence acting against his own nature.

Historical Views God and NatureHistorical Views God and NatureSeventeenth Century and AfterSeventeenth Century and After

In the 17In the 17thth century the dethronement of “universals” century the dethronement of “universals” — the idea that concepts like “Goodness,” and — the idea that concepts like “Goodness,” and “Justice” had some fundamental reality in higher “Justice” had some fundamental reality in higher levels of being — that had began in Ockhamism levels of being — that had began in Ockhamism accelerated with the scientific revolution.accelerated with the scientific revolution.

In Platonism and Aristotelianism the “hierarchy of In Platonism and Aristotelianism the “hierarchy of being” was being” was top downtop down. . ““Matter” was a purely amorphous, passive potency, with Matter” was a purely amorphous, passive potency, with

the capacity to receive “Form” that derived from a higher, the capacity to receive “Form” that derived from a higher, greater levels of Beinggreater levels of Being

The Form from the higher level of being gave it identity The Form from the higher level of being gave it identity and a purpose or goal.and a purpose or goal.


With the With the Scientific RevolutionScientific Revolution, the “hierarchy , the “hierarchy of being” became reversed, became of being” became reversed, became bottom upbottom up..

What was fundamentally “real” was the What was fundamentally “real” was the component atoms that made up matter and component atoms that made up matter and gave it identity.gave it identity.

““Secondary” qualities — color, taste, smells, Secondary” qualities — color, taste, smells, even beauty — were even beauty — were not not fundamental reality; fundamental reality; they were derivative, experiences of human they were derivative, experiences of human consciousness.consciousness.


In addition to this “atomism,” Nature came to In addition to this “atomism,” Nature came to be seen as a great machine, obeying be seen as a great machine, obeying mechanical principles; it was regularly mechanical principles; it was regularly compared with a clock. compared with a clock. This new “mechanical philosophy” fit with an This new “mechanical philosophy” fit with an

Ockhamist view of God: God was the supreme Ockhamist view of God: God was the supreme lawgiver, the one who impressed natural laws upon lawgiver, the one who impressed natural laws upon matter, and so held the world in ordered being.matter, and so held the world in ordered being.


Scientist of this era remained devoutly religious. Scientist of this era remained devoutly religious. They saw They saw God as the DesignerGod as the Designer of the manifold works of the manifold works of nature.of nature.

Thus Robert Boyle, a founder of modern chemistry Thus Robert Boyle, a founder of modern chemistry and devout Anglican, wrote:and devout Anglican, wrote: When with bold telescopes I survey the old and When with bold telescopes I survey the old and

newly discovered stars and planets . . . when with newly discovered stars and planets . . . when with excellent microscopes I discern nature’s curious excellent microscopes I discern nature’s curious workmanship; when with the help of anatomical workmanship; when with the help of anatomical knives and the light of chymical furnaces I study knives and the light of chymical furnaces I study the book of nature ... I find myself exclaiming with the book of nature ... I find myself exclaiming with the psalmist, How manifold are thy works, O God, the psalmist, How manifold are thy works, O God, in wisdom hast thou made them allin wisdom hast thou made them all


A consequence of viewing A consequence of viewing God as the DesignerGod as the Designer was was DeismDeism, the idea that God had designed the universe , the idea that God had designed the universe and set it in motion, like a clock, but then did not and set it in motion, like a clock, but then did not intervene in nature to direct it. intervene in nature to direct it. For to hold that God had to intervene would be to hold that For to hold that God had to intervene would be to hold that

his design had been imperfect in the first place!his design had been imperfect in the first place! Using “God as Designer” as the single slender thread Using “God as Designer” as the single slender thread

linking nature to God also severed the unity of God linking nature to God also severed the unity of God and nature that we find in the Bible and in the and nature that we find in the Bible and in the sacramental visions of the Celts and Augustine, and sacramental visions of the Celts and Augustine, and in the commonality of being that we find in Aquinas.in the commonality of being that we find in Aquinas.

Historical Views God and NatureHistorical Views God and NatureDarwin's RevolutionDarwin's Revolution

Charles Darwin, 1809-1882 AD


Darwin provided a purely natural explanation for the Darwin provided a purely natural explanation for the origin of apparent design in nature: the combination origin of apparent design in nature: the combination of “natural selection” and deep time. A Designer God of “natural selection” and deep time. A Designer God was not needed.was not needed.

He provided a plausible natural explanation for the He provided a plausible natural explanation for the origin of species. A Designer God was not needed.origin of species. A Designer God was not needed.

Where Jesus saw God as caring for all creatures (see Where Jesus saw God as caring for all creatures (see Matthew 6), and the Romantics saw nature as Matthew 6), and the Romantics saw nature as suffused with a celestial glory, Darwin painted nature suffused with a celestial glory, Darwin painted nature as a struggle for survival, “red in tooth and claw” as a struggle for survival, “red in tooth and claw” (Tennyson), the “survival of the fittest” (Herbert (Tennyson), the “survival of the fittest” (Herbert Spencer). Spencer).


Darwin’s revolution opened the gates for the rise of Darwin’s revolution opened the gates for the rise of NaturalismNaturalism::““The cosmos is all that ever The cosmos is all that ever waswas, , isis, or , or shall shall

bebe.” .” (Carl Sagan, (Carl Sagan, Cosmos)Cosmos)as opposed to:as opposed to:

““Glory be to the Father, Son, and Holy Spirit, as Glory be to the Father, Son, and Holy Spirit, as it it waswas, , isis, and ever , and ever shall beshall be, world without , world without

end ...”end ...” NaturalismNaturalism is now the dominant philosophy among is now the dominant philosophy among

the nation’s top scientists (especially biologists), and the nation’s top scientists (especially biologists), and has become deeply rooted in innumerable and has become deeply rooted in innumerable and imperceptible ways in our popular culture.imperceptible ways in our popular culture.

Upcoming WeeksUpcoming Weeks

Upcoming WeeksUpcoming Weeks

We will explore “naturalistic” versus theistic We will explore “naturalistic” versus theistic accounts of:accounts of: the origin of the universe,the origin of the universe, evolution,evolution, human nature,human nature,

and argue that the theistic account is a better, and argue that the theistic account is a better, more compelling explanation.more compelling explanation.

Next Week:Next Week:2. Origins: Creation 2. Origins: Creation

and Big Bang and Big Bang

Sources of Graphics Used in Sources of Graphics Used in This SeriesThis Series

Dark Energy Dark Matter: The Dark Side of the UniverseDark Energy Dark Matter: The Dark Side of the Universe, Sean Carroll, , Sean Carroll, The Teaching CompanyThe Teaching Company

Cosmology: The History and Nature of Our UniverseCosmology: The History and Nature of Our Universe, Mark Whittle, , Mark Whittle, The Teaching CompanyThe Teaching Company

Understanding the Universe: An Introduction to AstronomyUnderstanding the Universe: An Introduction to Astronomy, 2nd Edition, Alex , 2nd Edition, Alex Filippenko, Filippenko, The Teaching CompanyThe Teaching Company

Human Prehistory and the First CivilizationsHuman Prehistory and the First Civilizations, Brian M. Fagan, , Brian M. Fagan, The Teaching CompanyThe Teaching Company

Biology: The Science of LifeBiology: The Science of Life, Stephen Nowicki, , Stephen Nowicki, The Teaching CompanyThe Teaching Company Understanding Genetics: DNA, Genes, and Their Real-World ApplicationsUnderstanding Genetics: DNA, Genes, and Their Real-World Applications, David , David Sadava, Sadava, The Teaching CompanyThe Teaching Company

EvolutionEvolution, Douglas J Futuyma, Sinauer Associates, Douglas J Futuyma, Sinauer Associates History of Christian TheologyHistory of Christian Theology, Phillip Cary, , Phillip Cary, The Teaching CompanyThe Teaching Company WikipediaWikipedia Astronomy Picture of the DayAstronomy Picture of the Day HubbleSiteHubbleSite Millennium Simulation ProjectMillennium Simulation Project The Equations, Icons of KnowledgeThe Equations, Icons of Knowledge, Sander Bais, Harvard University Press, 2005, Sander Bais, Harvard University Press, 2005

http://www.teach12.com/ttcx/coursedesclong2.aspx?cid=1272

http://www.teach12.com/teach12.aspx











http://www.amazon.com/Evolution-Second-Douglas-Futuyma/dp/0878932232/ref=tmm_hrd_title_0



http://en.wikipedia.org/wiki/Main_Page

http://antwrp.gsfc.nasa.gov/apod/astropix.html

http://hubblesite.org/

http://www.mpa-garching.mpg.de/galform/virgo/millennium/

http://www.hup.harvard.edu/catalog/BAIEQU.html

the sacred cosmos: christian faith and the challenge of naturalism 1. god and nature sunday, january...

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