“Well, according to quantum physics we now know that God’s activity in the world must be…”
“Biology has taught us about the human anatomy so our Christology needs to reckon with…”
“In light of our knowledge of emergent properties…”
Ever hear something like this in a conversation, or on a blog somewhere? Statements of this sort are among my least favorite to run across in a modern or contemporary text in theology. In our contemporary context, many are concerned to participate in the growing dialogue between the physical sciences and the science of theology, trying to figure out how to relate the two properly. Given that the reality of God speaks to every dimension of reality, spiritual as well as material, I can appreciate the intent. The problem is that many attempt the task without the proper philosophical, biblical, or theological categories in place, which leads to a confused view of God’s activity in the world.
One common place where this occurs is in conversations with some sorts of relational theists, panentheists, process theists who argue that God restrains himself from too much intervention in the world, or restricts it to a limited “persuasive” sort. One given reason is that for God to intervene too much in the physical world, that would disrupt the natural order, rendering his action coercive and, therefore, unloving. While there are numerous mistakes involved in this sort of view, Kevin Vanhoozer points out that there is one basic mistake underlying them all:
Underlying this categorial confusion of Creator and creation stands a metaphysical postulate that reduces what is logically possible for God to what is physically possible in the natural order. It is precisely this metaphysical postulate that leads some panentheists to dismiss divine interventionism on the grounds that such divine action competes with and, at the limit, negates the natural order: “The category mistake is thus a confusion between natural causality and divine action.” When it comes to the God–world relation, however, there is no competition, for the relation is enveloped by an even greater Creator–creation distinction: “For no similarity can be asserted between creature and creator unless an even greater dissimilarity is included.” —Remythologizing Theology, pg 168
At core, it is a failure to properly reckon with Genesis 1:1, “In the beginning, God created the heavens and the earth.” As the Creator of all reality besides himself, God is the transcendent Lord of all reality besides himself. He is not in competition with it, but upholds it by his very word. He is not on an even playing field with the rest of reality, but sustains the playing field in existence.
I was reminded of this point by several passages in Turretin’s discussion of the nature of theology in the first subject of his Institutes. In several places, he makes salient points that ought to be kept in mind as well attempt to think of reality in light of God and vice versa.
First, we have to understand the way that theology studies the reality of the world and God. Each science or area of study takes its cues for how it knows on the basis of what its object is, but also on the way it approaches the object.
Although physics, ethics, and medicine treat of the subject, they do not cease to be distinct sciences because they consider man in different relations: physics as a species of natural body; ethics as capacious of virtue and happiness; medicine as curable from diseases and restorable to health. Thus although theology treats of the same things with metaphysics, physics, and ethics, yet the mode of considering is far different. It treats of God not like metaphysics as a being or as he can be known from the light of nature, but as the Creator and Redeemer made known by revelation. It treats of creatures not as things of nature, but of God (i.e., as holding a relation and order to God as their Creator, preserver, and Redeemer). (Topic 1., Qu.5, V.)
Theological approaches to the relationship between theology and science need to remember their own particular mode of study.
Next, theological approaches to the problem need to remember the limits of reason with respect to God’s power. Turretin affirms the place of reason, and even the judgment of contradiction in the theology, especially since Scripture itself authorizes that. Nonetheless:
Although the judgment of contradiction is allowed to reason in matters of faith, it does not follow that the human intellect becomes the rule of divine power (as if God could not do more things than human reason can conceive). God’s being able to do something above nature and human conception (which is said with truth in Eph. 3:30) is different from his being able to do something contrary to nature and the principles of natural religion (which is most false). Nor is the power of God in this manner limited by the rule of our intellect, but our mind judges from the word what (according to the nature of a thing established by God ) may be called possible and impossible. (Topic 1, Qu.XI, XIV)
Human reason’s reach can only go so far, but we must remember that the power of God can extend much farther. He is the author of our reason and so is transcendent of it, as are his works. That said, it’s not simply the case that what theology teaches simply contradicts what is in the sciences or philosophy and we mustn’t worry about the relation between the two. It is a matter of thinking clearly about which order or of reality we’re speaking of.
Although theology teaches many things which philosophy knows not, it does not follow that a thing may be false in philosophy which is true in theology because truth is not at variance with truth, nor is light opposed with light. But care must be taken that philosophical truths be not extended beyond their own sphere and the ordinary powers of nature to those things which are supernatural revelation and power; that the physical be not confounded with the hyperphysical or human with divine things. For example, it is true in philosophy that a virgin cannot bring forth, that a heavy body is carried downwards, that fire burns matter placed in contact with it, that from nothing, nothing can come–the contraries of which theology maintains. But they are not on this account opposed to each others because these things are spoken of in different relations. In philosophy, they are denied with reference to the laws of nature, but in theology they are affirmed with reference to divine omnipotence and supernaturally. -(Topic 1, Qu. XIII, XII)
In other words, we have to let the Creator/creation divide properly frame our thought on God and the sciences. As always, whenever the Creator and the creature are confused, mixed, or held under the same category, the darkening of reason follows (Romans 1).
Soli Deo Gloria