From: Robert Schneider (rjschn39@bellsouth.net)
Date: Tue Nov 05 2002 - 07:26:20 EST
The fourth of my meditations on the "Creation Season" follows, to be =
included this coming Sunday in St. Luke's worship leaflets.
Bob Schneider
CELEBRATING CREATION
Meditations for the Creation Season
Robert J. Schneider
St. Luke's Episcopal Church, Boone, NC
November 10, 2002
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IV. CREATION AND EVOLUTION
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During the twentieth century, the company of scientists reading =
God's Book of Nature grew to be a mighty one. Through their diligent =
studies, thousands of devoted men and women have amassed an astonishing =
body of knowledge and constructed convincing theories about the =
beginning and subsequent history of the cosmos. They have learned that =
we live in an immense universe of billions of galaxies known and not yet =
known, whose uncharted "boundaries" appear to be expanding. Through =
powerful telescopes they look back in time at a universe they now =
discern began its outward expansion some twelve billion years ago. They =
theorize that in the beginning there was a mighty "eruption" that =
created space-time, incomprehensible energy, uncounted particles of =
matter, and galaxies of stars and attendant planets wheeling through all =
this interstellar space. This universe holds wonders newly discovered =
every day, and mysteries that tax the human intellect. But while "Big =
Bang" and its related theories continue to undergo refinement, they =
offer the best portrait of the beginning and subsequent history of the =
Creation.
Of this company, those scientists who gaze intently upon life on =
our planet have during the past century discovered myriads of new facts =
about the history and descent of life into new forms. So many hitherto =
unknown species of living things have been discovered that biologists =
have yet to name and catalogue them all. Molecular biologists have =
discovered DNA, deciphered the genetic code, and genetically mapped the =
evolutionary relationships of living species. Ecologists are tracking =
the interrelationships of living organisms to one another and to their =
environment. Paleontologists discover daily new fossils of ancient =
forms of life and fill out the pathways of macroevolution as they =
identify more and more transitional species. Wedding Darwin's theory of =
natural selection to all of the evidence gained from these discoveries, =
they have created a more detailed and convincing web of theories to =
account for the evolution of life. =20
Another, smaller company of Christian theologians has greeted =
these developments not with apprehension but with excitement. They are =
thinking about what all of this new knowledge may suggest about God's =
relationship with God's creation. Does Big Bang offer a scientific =
explanation consonant with the early Christian doctrine that God created =
this universe out of nothing (creatio ex nihilo)? And do we find in =
cosmological and biotic evolution new insights into divine action in the =
world, and new ways to appreciate the early Christian doctrine of =
continuous creation (creatio continua)? What are contemporary =
theologies of an evolving creation saying in response to all of these =
new readings of the Book of Nature and of the interpretations made of =
them?
The answer to both theological questions is Yes, but let me add =
that these theologians, many of whom are also scientists, do not expect =
science to answer theology's questions. Rather, drawing upon biblical =
images and classic theology, they are suggesting ways in which we may =
understand God's relationship to the evolving creation that science =
describes and explains. Some call attention to God's unfathomable =
generosity in richly endowing his creation, as so many passages in the =
Bible proclaim. Physicist and theologian Howard Van Till of the =
Christian Reformed Church states that God has thoughtfully conceived and =
fully gifted the creation from the very instant of its beginning with =
all of the powers, potentialities, capacities, and pathways that have =
made it possible for the creation "to organize and transform itself from =
elementary forms of matter into the full array of physical structures =
and life forms that have existed in the course of time." As Anglican =
priest and quantum physicist John Polkinghorne writes, "God didn't =
create a ready-made world. He's done something cleverer than this. =
He's created a world able to make itself."
One of the central revelations of Scripture is that God is Love. =
Applying this to the evolving creation, philosophers and theologians =
like Alfred North Whitehead and Roman Catholic John Haught emphasize the =
persuasive, non-coercive quality of love. God lovingly "calls" to the =
universe from the future, inviting and enticing it to evolve into =
ever-greater levels of complexity and beauty. One creaturely capacity =
that makes this possible is the randomness apparent in the evolutionary =
process. While this notion troubles some, Roman Catholic theologian =
Elizabeth Johnson sees randomness as one of the processes by which God =
"ensures variety, resilience, novelty and freedom in the universe." =
Molecular biologist and Anglican theologian Arthur Peacocke, using an =
expression from Lutheran Eucharistic theology, writes that God creates =
"in, through, and under" the processes of the natural world. Rather =
than imagining God as standing outside creation and intervening in it, =
one understands that "the trinitarian God is in creation and present to =
every creature, .enabling it to be and to become," as Roman Catholic =
theologian Denis Edwards states.
Reflection on divine action in evolution has given rise to a =
"kenotic" theology of creation. Drawing upon the revelation (Phil. =
2:5-11) that Christ emptied himself (Greek, kenosis) of divinity in =
becoming human, physicist and Lutheran pastor George Murphy, evangelical =
theologian Jurgen Moltmann, and many others have spoken of God in Christ =
voluntary withdrawing the exercise of his absolute power in order to =
allow the creation to become what it may, using its fully-gifted natural =
processes. The creation is an expression not of divine might but of =
divine humility-the humble, risk-taking love this Lover shows to his =
Beloved. God's compassionate liberation of the creation from God's own =
omnipotence allows the world its autonomy and also opens up its future.
During this week I invite you to meditate on these notions of =
God's intimate relationship with an evolving creation. The God of =
Evolution is the God of the Bible, creating in ways that may surpass our =
understanding but should no less inspire our admiration, joy, and =
gratitude for such gracious gifts--of creation, of life, and of an =
unconditional and all-embracing Love for us and for this always-becoming =
creation.
Readings:
Denis Edwards, The God of Evolution: A Trinitarian Theology.
John F. Haught, God after Darwin: A Theology of Evolution.
Arthur Peacocke, Theology for a Scientific Age.
John Polkinghorne, ed., The Work of Love: Creation as Kenosis.=20
John Polkinghorne, Quarks, Chaos & Christianity.=20
Howard J. Van Till, "The Fully Gifted Creation," in Three Views on =
Creation and Evolution,
ed. by J. P. Moreland and John Mark Reynolds. =20
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