Understanding the world, then and now

The writers of the Bible had a very primitive understanding of the world and the universe. They did not grasp that the world circled the sun and was spinning constantly. They had no understanding of a solar system that was part of a much larger galaxy, which was only one of millions of galaxies in the universe. Writers of the Bible observed the earth and the heavens and were understandably in awe. However we now know that what they saw was completely beyond their understanding.

These special writers had no idea what they were seeing. They came to conclusions about the God of all things based on primitive and incorrect understandings of nature.

Scientific research has pushed far ahead of ancient misunderstandings. Our present scientific knowledge of the expanses of space has left the earth a tiny dot that hosts humbled human beings. We human beings at one time thought the “heavens and the earth” were commentary about the God who created all things, and who continues to have significant control over all things. This natural theology took its place alongside special revelations that came through great prophets such as Moses, Abraham, Isaiah and finally Jesus, the common man’s rabbi from Nazareth.

Science has brought us new understandings and conclusions about this planet on which we live and the universe that hosts our world. Unfortunately, most Christians refuse to acknowledge this radical new kid in our intellectual neighborhood.

Does modern science have room for a personal God, who loves and cares for us all? If so, do scientists’ findings provide reliable commentary on the God of all things?

In my ponderings about my Christian faith, I have not been able to sidestep these questions. I firmly believe science and the Christian faith can walk hand in hand. To do this, scientists and Christians must listen to one another.

I have made a commitment to listen to what scientists are saying. Scientists have reached two tentative conclusions that impact our conversation. The first is that “nothing is fixed.” All things are in motion — all things are evolving. This includes human beings. Human beings are not the product of a single creative act by an all-powerful God. Human beings are always becoming, always arriving. What human beings have become is the result of a long process. The process is continuing.

More than any other Christian seminary, Claremont School of Theology has embraced the exploration of “process” theology. The work of Charles Darwin on biological evolution forced a discussion in Christian theology that will not go away. Alfred North Whitehead took evolution into the world of philosophy and Charles Hartshorne moved the discussion to theology. Hartshorne wrote, “Everything, including God, is ceaselessly changing in a dynamic process of creative advance that will never end.” John Cobb Jr. took up the mantel of Hartshorne and taught for many years at Claremont. He forced the subject of process into the curriculum of almost every seminary in the U.S.

Christianity in an educated world cannot long avoid the scientific adventure with process.

The second conclusion of science is that there is no beginning and there will be no end.

I was first faced with the folly of “the beginning” by Soren Kierkegaard, the Danish existential theologian. To Kierkegaard, a beginning was not relevant. Only the moment was important.

He mused, “Beware of the person who says he has found the beginning. He has not found the beginning. He got tired.”

Scientists are now describing the outer limits of space in terms of millions of light years and its expansion at accelerating speeds. Beginnings and endings are no longer relevant concepts. The Bible contains much about beginnings and endings. In Christian theology, a widely accepted framework is linear time that has a beginning and an end. Some Christian churches are filled with “end times” theology. This kind of thinking is terribly outdated and irrelevant in the light of modern science.

What kind of theology can relate to science that embraces life that is never static and always in process? How does theology relate to life that has no beginning and no ending? Science continues to have a great void that scientists can never fill. What is the meaning of the enormous volumes of facts that are being gathered? The scientist has a desperate need to make sense of his or her discoveries, and my own Christianity has a desperate need for an honest environment in which to find the full and meaningful life.

When Jesus was asked about the greatest commandment he responded with two laws that are begging for embrace. Love God and love thy neighbor. I find no conflict with our faith’s fundamentals and our search for understanding our living context. I suspect that science is in its infancy. Theology and faith need to be seen as an ongoing, every-day joyful experience.

Life is fun and rich when we get religious people and scientists on the same dance floor.