1. The Sacred Cosmos: Christian Faith and the Challenge of Naturalism 1. God and Nature Sunday, January 3, 2010 10 to 10:50 am, in the Parlor Presenter: David Monyak

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

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

4. Dr. Terrence Nichols is Professor of Theology at the University of St. Thomas, St. Paul Academic History Ph.D. - Marquette University B.A. - University of Minnesota

5. The Sacred Cosmos Christian Faith and the Challenge of Naturalism Jan 3. God and Nature Jan 3. God and Nature Jan 10: Origins: Creation and Big Bang Jan 10: Origins: Creation and Big Bang Jan 24: Evolution: The Journey into God Jan 24: Evolution: The Journey into God Jan 31: Human Nature: Embodied Self and Transcendent Soul, Part 1 Jan 31: Human Nature: Embodied Self and Transcendent Soul, Part 1 Feb 7: Human Nature: Embodied Self and Transcendent Soul, Part 2. Conclusion: A Sacred Cosmos Feb 7: Human Nature: Embodied Self and Transcendent Soul, Part 2. Conclusion: A Sacred Cosmos

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

7. This Week: 1. God and Nature

8. The Dying of God

9. The Dying of God The Decline of Religion in Europe “Dutch Christians told me that a century ago, 98 percent of Dutch people attended church regularly; within two generations the percentage fell into the low teens. Today, it's under 10 percent. Almost half the church buildings in Holland have been destroyed or converted into restaurants, art galleries, or condominiums.... For a majority of Europeans, the church seems wholly irrelevant (Philip Yancey, “God’s Funeral”) Today most people in Europe do not pray or worship. They have lost a sense of a transcendent order, of a reality beyond themselves.

10. The Dying of God The 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 believe in God in large numbers, far greater than Europeans. Americans go to church, pray, and seem to believe in God in large numbers, far greater than Europeans. Yet American culture is extremely materialistic. Yet American culture is extremely materialistic. When we leave church today, we will return to a life dominated by (and a media reinforcing) primarily secular concerns: news, sports, food, society, fashion, business, advertisements. When we leave church today, we will return to a life dominated by (and a media reinforcing) primarily secular concerns: news, sports, food, society, fashion, business, advertisements.

11. The Dying of God The Secularization of Consciousness In both Europe and America, we have become “secularized:” In both Europe and America, we have become “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 religious terms. We no longer interpret our lives or our world in religious terms. We have thrown away religious creeds and interpretations (Europe) or we tolerate them with a wink and smile (America), granting they are quaint, implausible formulas of the past but allowing that perhaps they have some liturgical utility. We have thrown away religious creeds and interpretations (Europe) or we tolerate them with a wink and smile (America), granting they are quaint, implausible formulas of the past but allowing that perhaps they have some liturgical utility.

12. The Dying of God The Secularization of Consciousness What is the origin of this “secularization” of our consciousness? What is the origin of this “secularization” of our consciousness? In his book The Sacred Canopy, Peter Berger suggested the cause and carrier of secularization is the modern capitalist economic system. In his book The Sacred Canopy, Peter Berger suggested the cause and carrier of secularization is the modern capitalist economic system. Nichols disagrees, and suggests the fundamental cause is the deeply rooted, modern view that God is completely separate from nature, Nichols disagrees, and suggests the fundamental cause is the deeply rooted, modern view that God is completely separate from nature, resulting in the (perceived) separation of God from everyday life so characteristic of our contemporary secular societies.

13. The Dying of God The Loss of a Sense of a Sacred Cosmos Ancient and medieval Christians lived in a sacred cosmos and saw nature as a window or “sacrament” that expressed the beauty, majesty, and glory of God. Ancient and medieval Christians lived in a sacred cosmos and saw nature as a window or “sacrament” that expressed the beauty, majesty, and glory of God. This view can be found in the Psalms, in early Christianity, especially Celtic Christianity, in the writings of St. Augustine, in medieval writers such as Thomas Aquinas, down to Romantic nature painting of the early nineteenth century. This view can be found in the Psalms, in early Christianity, especially Celtic Christianity, in the writings of St. Augustine, in medieval writers such as Thomas Aquinas, down to Romantic nature painting of the early nineteenth century. Today however, this sacramental sense of nature is gone, replaced by the sense that nature is a self- sufficient system governed by its own laws, that God (if God exists) is separate from nature and the tasks of everyday life. Today however, this sacramental sense of nature is gone, replaced by the sense that nature is a self- sufficient system governed by its own laws, that God (if God exists) is separate from nature and the tasks of everyday life.

14. The Dying of God The Loss of a Sense of a Sacred Cosmos The Catholic Benedictine monk Bede Griffiths, who lived in India for decades, tells this anecdote: The Catholic Benedictine monk Bede Griffiths, who lived in India for decades, tells this anecdote: Hindu children in India, when asked where God is, point to their hearts; Hindu children in India, when asked where God is, point to their hearts; Catholic children in India, when asked the same question, point to the sky. God is “up there” but not “here with us.” Catholic children in India, when asked the same question, point to the sky. God is “up there” but not “here with us.”

15. The Dying of God The Loss of a Sense of a Sacred Cosmos What sustains and carries our “secularized” consciousnesses, our contemporary sense of the separation of God from nature, is modern natural science. What sustains and carries our “secularized” consciousnesses, our contemporary sense of the separation of God from nature, is modern natural science. More precisely: it is the philosophy of naturalism, which has (unnecessarily) become entangled with modern natural science, capturing the allegiance of many scientists and philosophers (and much of the public). More precisely: it is the philosophy of naturalism, which has (unnecessarily) become entangled with modern natural science, capturing the allegiance of many scientists and philosophers (and much of the public).

16. The Challenge of Naturalism

17. The Challenge of Naturalism Definition of Naturalism “The cosmos is all that ever was, is, or shall be.” With these words, Carl Sagan in the popular Cosmos television series, proclaimed naturalism: the view that the natural world is all that exists, echoing the “opposing” Christian doxology: “Glory be to the Father, Son, and Holy Spirit, as it was, is, and ever shall be, world without end...”

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

19. In the century since Bertrand Russell, the theory of Darwinian evolution has revolutionized the science of biology. Oxford zoologist Richard Dawkins sums up the “naturalistic” view he thinks is implied by evolutionary theory: “The universe we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference.”

20. The Challenge of Naturalism Metaphysical Naturalism Carl Sagan, Bertrand Russell, and Richard Dawkins are expressing a philosophy of metaphysical* naturalism (or “naturalism” for short), the philosophical theory about reality that: Carl Sagan, Bertrand Russell, and Richard Dawkins are expressing a philosophy of metaphysical* naturalism (or “naturalism” for short), the 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 nature, there is no reality that is greater than and independent of nature, there cannot be any hope of an afterlife, nor any means to really transcend our natural condition. there cannot be any hope of an afterlife, nor any means to really transcend our natural condition. * metaphysical: dealing with the nature of reality

21. The Challenge of Naturalism Metaphysical Naturalism Metaphysical naturalism is probably the most serious challenge facing Western Christianity. Metaphysical naturalism is probably the most serious challenge facing Western Christianity. But how common is this view? But how common is this view? A recent survey in Scientific American revealed: A recent survey in Scientific American revealed: 90 percent of the members of the National Academy of Sciences consider themselves agnostics or atheists. 90 percent of the members of the National Academy of Sciences consider themselves agnostics or atheists. Among biologists: 95 percent. Among biologists: 95 percent.

22. The Challenge of Naturalism Metaphysical Naturalism Kenneth Miller, a professor of biology at Brown University, sizes up the academic situation as follows: “It is a fact that in the scientific world of the late twentieth century, the displacement of God by Darwinian forces is almost complete.” “Over years of teaching and research in science, I have come to realize that a presumption of atheism or agnosticism is universal in academic life.... it would be difficult to overstate how common this presumption of godlessness is, and the degree to which it affects any serious attempt to investigate the religious implications of ideas.”

23. The Challenge of Naturalism Methodological Naturalism Is it necessary to believe in “Metaphysical Naturalism” to do good science? Is it necessary to believe in “Metaphysical Naturalism” to do good science? Science tries to find “natural” causes to explain phenomenon and behaviors in the natural world. Science tries to find “natural” causes to explain phenomenon and behaviors in the natural world. That is: the method of science is to try to explain phenomena by natural causes (rather than by supernatural causes) That is: the method of science is to try to explain phenomena by natural causes (rather than by supernatural causes) A scientist then is by definition committed to what we might call a “methodological naturalism” A scientist then is by definition committed to what we might call a “methodological naturalism”

24. The Challenge of Naturalism Methodological Naturalism But while the method of science involves searching for natural causes of phenomena in the natural world, it does not require a belief that: But while the method of science involves searching for natural causes of phenomena in the natural world, it does not require a belief that: Nature is the only reality, that there cannot possibly be any phenomena outside of nature; Nature is the only reality, that there cannot possibly be any phenomena outside of nature; There cannot possibly be any causes other than natural causes, that “supernatural” causes could not possibly exist. There cannot possibly be any causes other than natural causes, that “supernatural” causes could not possibly exist.

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

26. The Challenge of Naturalism Practical Naturalism “Practical Naturalism:” the attitude that: “Practical Naturalism:” 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 can touch and feel it – and it is the scientists who tell us about nature 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 about nature Therefore, as a practical matter, we can trust what science says – science is “real knowledge, ” “real truth” Therefore, as a practical matter, we can trust what science says – science is “real knowledge, ” “real truth” On the other hand, philosophers and especially theologians are basically just expressing opinions about a lot of things that might or might not exist. On the other hand, philosophers and especially theologians are basically just expressing opinions about a lot of things that might or might not exist.

27. The Challenge of Naturalism Practical Naturalism 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 transcendent religious reality, especially an afterlife. But deep down they are not sure about any transcendent religious reality, especially an afterlife. As a consequence, they live their life as if this life and nature are all we can be sure of. As a consequence, they live their life as if this life and nature are all we can be sure of.

28. The Challenge of Naturalism Consequence of Naturalism What might be the consequences of this spread of Metaphysical Naturalism or its more benign version, Practical Naturalism? What might be the consequences of this spread of Metaphysical Naturalism or its more benign version, Practical Naturalism? Consequences: Consequences: Challenges religion, challenges any belief in a transcendent reality beyond nature; Challenges religion, challenges any belief in a transcendent reality beyond nature; Challenges the basis and rationale for any absolute moral laws (consider the erosion of values and rights in the post- theistic cultures in Nazism and in Soviet Russia); Challenges the basis and rationale for any absolute moral laws (consider the erosion of values and rights in the post- theistic cultures in Nazism and in Soviet Russia); Challenges notions of the freedom of the will and personal responsibility. Challenges notions of the freedom of the will and personal responsibility.

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

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

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

32. Historical Views of God and Nature

33. Historical Views God and Nature The Hebrew Scriptures The ancient religion of Israel was unique in its affirmation of one God who creates and transcends nature, and who acts in and through nature. The ancient religion of Israel was unique in its affirmation of one God who creates and transcends nature, and who acts in and through nature. In contrast, their neighbors, the Babylonians, Egyptians, and Greeks, the Canaanites, had polytheistic religions where the gods tended to be personifications of natural powers. In contrast, their neighbors, the Babylonians, Egyptians, and Greeks, the Canaanites, had polytheistic religions where the gods tended to be personifications of natural powers.

34. Historical Views God and Nature The Hebrew Scriptures In the Hebrew vision, all of nature is created by God and is under God’s complete control. The sun and moon, deified in other cultures, are simply “lights” in Genesis 1:14, placed by God in the heavens. God works directly through the powers of nature (Psalm. 147:15-18): He sends out his command to the earth; his word runs swiftly. He gives snow like wool; he scatters frost like ashes. He hurls down hail like crumbs— who can stand before his cold? He sends out his word, and melts them; he makes his wind blow, and the waters flow.

35. Nature, in its order and majesty, testifies to God’s majesty, wisdom, and power (Psalm 19:1): The heavens are telling the glory of God; and the firmament proclaims his handiwork.

36. Historical Views God and Nature The New Testament In Matthew 6, Jesus teaches, like the Hebrew Scriptures, that God works through nature, which expresses God's power. In Matthew 6, Jesus teaches, like the Hebrew Scriptures, that God works through nature, which expresses God's power. We also see that nature can become disordered, like the waters of chaos: We also see that nature can become disordered, like the waters of chaos: When Jesus stills the storm on the sea (Mark 4:35-41) he rebukes (Greek: epitimao) the wind, just as he rebukes demons. When Jesus stills the storm on the sea (Mark 4:35-41) he rebukes (Greek: epitimao) the wind, just as he rebukes demons. He says to the sea, “Peace! Be still!” just as he commands demons. He says to the sea, “Peace! Be still!” just as he commands demons. The miracles of Jesus represent the triumph of the kingdom of God over the forces of disorder. The miracles of Jesus represent the triumph of the kingdom of God over the forces of disorder.

37. Historical Views God and Nature The New Testament In the resurrection of Jesus, we see the ultimate triumph over the forces of disorder in nature – the victory over death. In the resurrection of Jesus, we see the ultimate triumph over the forces of disorder in nature – the victory over death. The Gospel writers are at pains to make it clear Jesus’ resurrection is a bodily resurrection, that Jesus is not some ghost or disembodied spirit. The Gospel writers are at pains to make it clear Jesus’ resurrection is a bodily resurrection, that Jesus is not some ghost or disembodied spirit. It is also more than a resuscitation like the raising of Lazarus: It is also more than a resuscitation like the raising of Lazarus: Jesus' resurrected body does not seem to be constrained by our dimensions of space, though it can appear within them Jesus' resurrected body does not seem to be constrained by our dimensions of space, though it can appear within them

38. Historical Views God and Nature The New Testament In trying to explain this resurrected body, Paul suggests there are different kinds of “flesh” (sarx) and different kinds of heavenly and earthly bodies (somata): Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another.... So it is with the resurrection of the dead (1 Corinthians 15:39-42)

39. Paul also argues that Jesus’ resurrection is a pledge — the first fruits — of the resurrection to come for “those who belong to Christ” (1 Cor. 15:20-28). He goes on to claim that the resurrection will extend to all of nature as well: I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the glorious freedom of the glory of the children of God. (Rom. 8:18-21)

40. Historical Views God and Nature The Patristic Period*: Celtic Christianity Celtic Christianity flourished in the British Isles from about 400 to 1000 AD Celtic Christianity flourished in the British Isles from about 400 to 1000 AD Associated with the names of saints such as Patrick, Columba, Cuthbert, Columbanus, and Brigid, and with monastic Christianity. Associated with the names of saints such as Patrick, Columba, Cuthbert, Columbanus, and Brigid, and with monastic Christianity. The Celts had a sacramental sense of the immanence of God in nature, similar to that in Hebrew poetry. God is the transcendent source of the beauty, the variety, and the fecundity of nature. The Celts had a sacramental sense of the immanence of God in nature, similar to that in Hebrew poetry. God is the transcendent source of the beauty, the variety, and the fecundity of nature. ~100 AD (end of the New Testament period) to ~750 AD (beginning of the Medieval Period) * Patristic Period: ~100 AD (end of the New Testament period) to ~750 AD (beginning of the Medieval Period)

41. Historical Views God and Nature The Patristic Period: Celtic Christianity When asked by the daughters of the King of Tara where his God had his dwelling, St. Patrick (389-461 AD) replied: Our God is the God of all men, the god of heaven and earth, of sea and river, of sun, moon, and stars, of the lofty mountains and the lowly valley, the God above heaven, the God in heaven, the God under heaven. He has his dwelling around heaven and earth and sea and all that is in them. He inspires all, he quickens all, he dominates all, he sustains all. He lights the light of the sun; he furnishes the light of light; he has put springs in the dry land and has set stars to minister to the greater lights.

42. Historical Views God and Nature The Patristic Period and Neoplatonism Origen of Alexandria, 185-254 ADAugustine of Hippo, 354-430 AD

43. Historical Views God and Nature Neoplatonism Natural world in which we live is but a shadow of true reality. Natural world in which we live is but a shadow of true reality. True reality is a divine, transcendental world where the “Platonic Forms” or “Universals” exist. True reality is a divine, transcendental world where the “Platonic Forms” or “Universals” exist. Examples of Platonic Forms: Beauty, Justice, Goodness; “Tree-ness,” “Mountain-ness,” “Horse-ness” Examples of Platonic Forms: Beauty, Justice, Goodness; “Tree-ness,” “Mountain-ness,” “Horse-ness” The Platonic Forms illuminate the matter of this world to produce the “shadowy” examples of beauty, justice, goodness, trees, mountains, horses that we see in this world. The Platonic Forms illuminate the matter of this world to produce the “shadowy” examples of beauty, justice, goodness, trees, mountains, horses that we see in this world.

44. The Hierarchy of Being in Neoplatonism

45. Historical Views God and Nature Neoplatonism Hierarchy of Being Hierarchy of Being 1. The “One” (God) 1. The “One” (God) Incomprehensible, beyond all Being, all Mind, all Forms Incomprehensible, beyond all Being, all Mind, all Forms The source from which Being derives, the Goal that all Being strives to return to The source from which Being derives, the Goal that all Being strives to return to All Being emanates from the “One” like light from the Sun All Being emanates from the “One” like light from the Sun

46. Historical Views God and Nature Neoplatonism Hierarchy of Being Hierarchy of Being 2. The Divine “Mind” 2. The Divine “Mind” An emanation of the “One” An emanation of the “One” Eternally contemplates the “Forms” which are contained within itself Eternally contemplates the “Forms” which are contained within itself The Platonic Forms are thus Ideas in the Mind of God The Platonic Forms are thus Ideas in the Mind of God Incapable of change Incapable of change

47. Historical Views God and Nature Neoplatonism Hierarchy of Being Hierarchy of Being 3. Soul 3. Soul An emanation of the Divine Mind, but capable of change and entering into matter An emanation of the Divine Mind, but capable of change and entering into matter All our individual souls are but particles of the one Soul All our individual souls are but particles of the one Soul The Fall: Our individual souls became separated from the Soul when out of curiosity and arrogance they descended into bodies The Fall: Our individual souls became separated from the Soul when out of curiosity and arrogance they descended into bodies

48. Historical Views God and Nature Neoplatonism Hierarchy of Being Hierarchy of Being 4. The Visible or Natural World 4. The Visible or Natural World The previous levels of Being - - One, Mind, Soul -- were divine and hence immortal The previous levels of Being - - One, Mind, Soul -- were divine and hence immortal The bottom level of Being, the visible world, is the mortal world of bodies, change, growth, decay The bottom level of Being, the visible world, is the mortal world of bodies, change, growth, decay Inert matter is darkness and non-being, and hence evil Inert matter is darkness and non-being, and hence evil

49. Historical Views God and Nature Neoplatonism Notes: Notes: All that exists is an “overflow” of the “One” All that exists is an “overflow” of the “One” The other levels of reality exist not out of the choice of the “One,” but are the inevitable result of the abundance of the emanations of the “One” The other levels of reality exist not out of the choice of the “One,” but are the inevitable result of the abundance of the emanations of the “One” In each level there is an ardent longing (“Heavenly Eros”) for union with what is higher In each level there is an ardent longing (“Heavenly Eros”) for union with what is higher

50. Historical Views God and Nature The Patristic Period and Neoplatonism Neoplatonism with its Hierarchy of Being led in two directions when applied to Christian views of the relationship between God and Nature: Neoplatonism with its Hierarchy of Being led in two directions when applied to Christian views of the relationship between God and Nature: 1. an emphasis that the beauty, goodness, and variety of creation were expressions of the infinite good of God (found in Augustine) 1. an emphasis that the beauty, goodness, and variety of creation were expressions of the infinite good of God (found in Augustine) 2. an emphasis that what is really real is the spiritual: the One and its manifestations (Mind, identified by Christians with the Logos or Christ, and Soul). 2. an emphasis that what is really real is the spiritual: the One and its manifestations (Mind, identified by Christians with the Logos or Christ, and Soul). The natural world, since it constantly changes and passes out of existence, is less real than the spiritual world. The natural world, since it constantly changes and passes out of existence, is less real than the spiritual world. In the extreme, Nature (and the body) are considered “degraded” forms of being, having little ultimate value of its own (found in Origen) In the extreme, Nature (and the body) are considered “degraded” forms of being, having little ultimate value of its own (found in Origen)

51. Historical Views God and Nature The Medieval Period: Thomas Aquinas In the 800 years separating Augustine from Thomas Aquinas there rose a new appreciation of the laws by which nature acts. In the 800 years separating Augustine from Thomas Aquinas there rose a new appreciation of the laws by which nature acts. Augustine thought of God as acting directly through nature, so in a sense, everything in nature is a miracle. Augustine thought of God as acting directly through nature, so in a sense, everything in nature is a miracle. Thomas Aquinas, 1224-1274 AD

52. Historical Views God and Nature The Medieval Period: Thomas Aquinas Thomas Aquinas saw God as sustaining a process of natural causes so that both God and Nature act to bring about an event: Thomas Aquinas saw God as sustaining a process of natural causes so that both God and Nature act to bring about an event: God is the “primary cause:” he sustains everything in being God is the “primary cause:” he sustains everything in being Nature is the “secondary cause:” by its own laws and operations, it brings about events. Nature is the “secondary cause:” by its own laws and operations, it brings about events. The recognition and allowance that nature has its own laws was an essential step for the development of natural science. The recognition and allowance that nature has its own laws was an essential step for the development of natural science.

53. Historical Views God and Nature The Medieval Period: Thomas Aquinas Aquinas retained the notion of hierarchical levels of being, based on Neoplatonism. Aquinas retained the notion of hierarchical levels of being, based on Neoplatonism. God, he says, is infinite being, the fullness of being (“being” = the act or energy of existing); God’s creatures participate in being God, he says, is infinite being, the fullness of being (“being” = the act or energy of existing); God’s creatures participate in being God as infinite being transcends creatures infinitely. God as infinite being transcends creatures infinitely. At the same time, God, as sustaining cause of every being, is innermost in every being, closer to them than they are to themselves. At the same time, God, as sustaining cause of every being, is innermost in every being, closer to them than they are to themselves. Aquinas, therefore, retained both: Aquinas, therefore, retained both: the fullness of God’s transcendence the fullness of God’s transcendence the fullness of God’s immanence, the fullness of God’s immanence,

54. Historical Views God and Nature The Medieval Period: William of Ockham A revolutionary view of God and nature emerged in the thought of William of Ockham and his followers (“Ockhamists”). A revolutionary view of God and nature emerged in the thought of William of Ockham and his followers (“Ockhamists”). William of Ockham, 1285-1349 AD

55. Historical Views God and Nature The Medieval Period: William of Ockham Ockham said the Neoplatonist, Augustine and Aquinas were all wrong. Ockham said the Neoplatonist, Augustine and Aquinas were all wrong. There is no universal “Being,” nor any universal forms or qualities, such as “Goodness,” “Love,” “Wisdom,” or “Justice” which creatures and God shared. There is no universal “Being,” nor any universal forms or qualities, such as “Goodness,” “Love,” “Wisdom,” or “Justice” which creatures and God shared. “Being,” “Goodness,” “Justice” and the like are merely concepts formed by our individual minds to classify similar characteristics in individuals. “Being,” “Goodness,” “Justice” and the like are merely concepts formed by our individual minds to classify similar characteristics in individuals. What we perceive of as “good” or “just” is NOT an accurate, albeit shadowy emanation of the fullness of “Goodness” or “Justice” that lies within God. What we perceive of as “good” or “just” is NOT an accurate, albeit shadowy emanation of the fullness of “Goodness” or “Justice” that lies within God.

56. Historical Views God and Nature The Medieval Period: William of Ockham We cannot know God’s nature, nor is God bound by any “essential” qualities like “Goodness” or “Justice:” We cannot know God’s nature, nor is God bound by any “essential” qualities like “Goodness” or “Justice:” Whatever God wills is “good” and “just,” simply because God wills it. Whatever God wills is “good” and “just,” simply because God wills it. Ockhamists argued that God could command someone to hate him or condemn a saint to hell. Ockhamists argued that God could command someone to hate him or condemn a saint to hell. The gift of eternal life is entirely due to God’s inscrutable will and choice The gift of eternal life is entirely due to God’s inscrutable will and choice For Aquinas, it would have been impossible for God to damn a saint, for God would be acting against justice and wisdom and hence acting against his own nature. For Aquinas, it would have been impossible for God to damn a saint, for God would be acting against justice and wisdom and hence acting against his own nature.

57. Historical Views God and Nature Seventeenth Century and After In the 17 th century the dethronement of “universals” — the idea that concepts like “Goodness,” and “Justice” had some fundamental reality in higher levels of being — that had began in Ockhamism accelerated with the scientific revolution. In the 17 th century the dethronement of “universals” — the idea that concepts like “Goodness,” and “Justice” had some fundamental reality in higher levels of being — that had began in Ockhamism accelerated with the scientific revolution. In Platonism and Aristotelianism the “hierarchy of being” was top down. In Platonism and Aristotelianism the “hierarchy of being” was top down. “Matter” was a purely amorphous, passive potency, with the capacity to receive “Form” that derived from a higher, greater levels of Being “Matter” was a purely amorphous, passive potency, with the capacity to receive “Form” that derived from a higher, greater levels of Being The Form from the higher level of being gave it identity and a purpose or goal. The Form from the higher level of being gave it identity and a purpose or goal.

58. Historical Views God and Nature Seventeenth Century and After With the Scientific Revolution, the “hierarchy of being” became reversed, became bottom up. With the Scientific Revolution, the “hierarchy of being” became reversed, became bottom up. What was fundamentally “real” was the component atoms that made up matter and gave it identity. What was fundamentally “real” was the component atoms that made up matter and gave it identity. “Secondary” qualities — color, taste, smells, even beauty — were not fundamental reality; they were derivative, experiences of human consciousness. “Secondary” qualities — color, taste, smells, even beauty — were not fundamental reality; they were derivative, experiences of human consciousness.

59. Historical Views God and Nature Seventeenth Century and After In addition to this “atomism,” Nature came to be seen as a great machine, obeying mechanical principles; it was regularly compared with a clock. In addition to this “atomism,” Nature came to be seen as a great machine, obeying mechanical principles; it was regularly compared with a clock. This new “mechanical philosophy” fit with an Ockhamist view of God: God was the supreme lawgiver, the one who impressed natural laws upon matter, and so held the world in ordered being. This new “mechanical philosophy” fit with an Ockhamist view of God: God was the supreme lawgiver, the one who impressed natural laws upon matter, and so held the world in ordered being.

60. Historical Views God and Nature Seventeenth Century and After Scientist of this era remained devoutly religious. They saw God as the Designer of the manifold works of nature. Thus Robert Boyle, a founder of modern chemistry and devout Anglican, wrote: When with bold telescopes I survey the old and newly discovered stars and planets... when with excellent microscopes I discern nature’s curious workmanship; when with the help of anatomical knives and the light of chymical furnaces I study the book of nature... I find myself exclaiming with the psalmist, How manifold are thy works, O God, in wisdom hast thou made them all

61. A consequence of viewing God as the Designer was Deism, the idea that God had designed the universe and set it in motion, like a clock, but then did not intervene in nature to direct it. A consequence of viewing God as the Designer was Deism, the idea that God had designed the universe and set it in motion, like a clock, but then did not intervene in nature to direct it. For to hold that God had to intervene would be to hold that his design had been imperfect in the first place! For to hold that God had to intervene would be to hold that his design had been imperfect in the first place! Using “God as Designer” as the single slender thread linking nature to God also severed the unity of God and nature that we find in the Bible and in the sacramental visions of the Celts and Augustine, and in the commonality of being that we find in Aquinas. Using “God as Designer” as the single slender thread linking nature to God also severed the unity of God and nature that we find in the Bible and in the sacramental visions of the Celts and Augustine, and in the commonality of being that we find in Aquinas.

62. Historical Views God and Nature Darwin's Revolution Charles Darwin, 1809-1882 AD

63. Darwin provided a purely natural explanation for the origin of apparent design in nature: the combination of “natural selection” and deep time. A Designer God was not needed. Darwin provided a purely natural explanation for the origin of apparent design in nature: the combination of “natural selection” and deep time. A Designer God was not needed. He provided a plausible natural explanation for the origin of species. A Designer God was not needed. He provided a plausible natural explanation for the origin of species. A Designer God was not needed. Where Jesus saw God as caring for all creatures (see Matthew 6), and the Romantics saw nature as suffused with a celestial glory, Darwin painted nature as a struggle for survival, “red in tooth and claw” (Tennyson), the “survival of the fittest” (Herbert Spencer). Where Jesus saw God as caring for all creatures (see Matthew 6), and the Romantics saw nature as suffused with a celestial glory, Darwin painted nature as a struggle for survival, “red in tooth and claw” (Tennyson), the “survival of the fittest” (Herbert Spencer).

64. Historical Views God and Nature Darwin's Revolution Darwin’s revolution opened the gates for the rise of Naturalism: “The cosmos is all that ever was, is, or shall be.” (Carl Sagan, Cosmos) as opposed to: “Glory be to the Father, Son, and Holy Spirit, as it was, is, and ever shall be, world without end...” Naturalism is now the dominant philosophy among the nation’s top scientists (especially biologists), and has become deeply rooted in innumerable and imperceptible ways in our popular culture.

65. Upcoming Weeks

66. We will explore “naturalistic” versus theistic accounts of: We will explore “naturalistic” versus theistic 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, more compelling explanation.

67. Next Week: 2. Origins: Creation and Big Bang

68. Sources of Graphics Used in This Series Dark Energy Dark Matter: The Dark Side of the Universe, Sean Carroll, The Teaching Company Dark Energy Dark Matter: The Dark Side of the Universe, Sean Carroll, The Teaching Company Dark Energy Dark Matter: The Dark Side of the UniverseThe Teaching Company Dark Energy Dark Matter: The Dark Side of the UniverseThe Teaching Company Cosmology: The History and Nature of Our Universe, Mark Whittle, The Teaching Company Cosmology: The History and Nature of Our Universe, Mark Whittle, The Teaching Company Cosmology: The History and Nature of Our UniverseThe Teaching Company Cosmology: The History and Nature of Our UniverseThe Teaching Company Understanding the Universe: An Introduction to Astronomy, 2nd Edition, Alex Filippenko, The Teaching Company Understanding the Universe: An Introduction to Astronomy, 2nd Edition, Alex Filippenko, The Teaching Company Understanding the Universe: An Introduction to AstronomyThe Teaching Company Understanding the Universe: An Introduction to AstronomyThe Teaching Company Human Prehistory and the First Civilizations, Brian M. Fagan, The Teaching Company Human Prehistory and the First Civilizations, Brian M. Fagan, The Teaching Company Human Prehistory and the First CivilizationsThe Teaching Company Human Prehistory and the First CivilizationsThe Teaching Company Biology: The Science of Life, Stephen Nowicki, The Teaching Company Understanding Genetics: DNA, Genes, and Their Real-World Applications, David Sadava, The Teaching Company Biology: The Science of Life, Stephen Nowicki, The Teaching Company Understanding Genetics: DNA, Genes, and Their Real-World Applications, David Sadava, The Teaching Company Biology: The Science of LifeThe Teaching Company Understanding Genetics: DNA, Genes, and Their Real-World ApplicationsThe Teaching Company Biology: The Science of LifeThe Teaching Company Understanding Genetics: DNA, Genes, and Their Real-World ApplicationsThe Teaching Company Evolution, Douglas J Futuyma, Sinauer Associates Evolution, Douglas J Futuyma, Sinauer Associates Evolution History of Christian Theology, Phillip Cary, The Teaching Company History of Christian Theology, Phillip Cary, The Teaching Company History of Christian TheologyThe Teaching Company History of Christian TheologyThe Teaching Company Wikipedia Wikipedia Wikipedia Astronomy Picture of the Day Astronomy Picture of the Day Astronomy Picture of the Day Astronomy Picture of the Day HubbleSite HubbleSite HubbleSite Millennium Simulation Project Millennium Simulation Project Millennium Simulation Project Millennium Simulation Project The Equations, Icons of Knowledge, Sander Bais, Harvard University Press, 2005 The Equations, Icons of Knowledge, Sander Bais, Harvard University Press, 2005 The Equations, Icons of Knowledge The Equations, Icons of Knowledge