It is assumed by many Christian theologians that God acts in the world. Can such a theological assumption go beyond mere faith and belief and be put into rational scientific language (a scientifically plausible theory)? If God’s action results in the laws, order, and kinetic processes of the natural world, then the answer is obviously “yes.”
This theistic worldview (as opposed to deism) would also include the other side of the coin—finding scientific expressions within the full Christological framework of the Holy Trinity, the doctrine of resurrection, the Second Coming, Christian love, salvation, eternal life, the authority of Holy Scripture and finally, the causal nexus between the Infinite and the finite.
The last topic on the above list involves the process by which time, space, and matter can emerge out of a non-temporal and non-spatial realm. Furthermore, such a top-down scenario requires a grasp of how primal (a priori) processes can possess magnitudes and measurements that are totally removed from their involvement with time and space (a pre-geometric realm that religion calls heaven).
And that’s not all. Since John 1:1-3 states that all things ever created are derived from God’s Holy Word, then Sacred Scripture must hold the patterning principles of creation, universal order, and process within its divine architecture. Such a discovery would require nothing less than a cognitive “leap” in biblical exegesis (interpretation).
The final challenge for any unification between theology and science is that the current theories of the New Physics may well prove to be flawed. In a nutshell, current theologies are inadequate to interface with science and current science is inadequate to interface with religion. Neither religion nor science provides us with rational answers to questions concerning first principles and fundamental reality.
If you believe science is on stronger ground, tell that to the theoretical physicists who are faced with trying to unify the two pillars of physics—relativity theory and quantum theory. This unresolved problem implies a deeper theory is yet to be discovered.
The problems of theism are just as daunting. How does God’s Infinite Wisdom, Love, and Providence, act in the world in such a way that preserves the laws of nature, maintains human free will, yet allows horrendous evils (theodicy) to manifest? This implies that God is not in full control (or worse).
I have still left out important issues on both sides of the discussion, but will address them in my upcoming book, Proving God.
I am a member of two organizations comprised of scientists, philosophers, theologians and serious thinkers engaged in creative mutual interaction in an attempt to integrate science and theology. These organizations are the Center for Theology and the Natural Sciences (CTNS) and the Swedenborg Scientific Association (SSA).
This blog is dedicated to that most important goal.