God's Divine Activity
in Natural Process
and Miracles
In the area of origins, metaphysical theories about "the essential characteristics of reality" play a crucial role. Whether or not a worldview theory has been explicitly formulated, every person has a metaphysical worldview that is an important part of the person's overall worldview. This section describes components for one type of metaphysical theory (theism) and defines terms that are used in my web-pages. { Although traditional monotheism includes Judaism, Christianity, and Islam, usually I'll discuss theism from a Biblically based Christian perspective, because this is the religious foundation for my own worldview, and I'm most familiar with it. }
Theistic Action: Foundational
and Active
During our discussions of science
and theology, an important question is: "If God exists, what does God
do?" According to the Bible, nature (the
entire material universe) can be affected by the actions of supernatural entities,
including God and also — with God's permission and under God's supervision
— lesser entities such as loyal angels and fallen angels. The scope
of this basic overview is restricted to God's activity in the universe.
Especially regarding our perceptions, I
find it useful to think of God's theistic action (TA)
as if there are two components: foundational and active.
foundational TA: God
designed and created the universe using initial theistic
action (initial-TA). Since that
time, God has been constantly "sustaining all things by his powerful
word (Hebrews 1:3)" with sustaining theistic action (sustaining-TA)
that produces the continuing operation of nature.
active TA: This
changes "what would have happened without the active TA" into "what
actually happens." With normal-appearing guiding theistic action (guidingTA)
everything appears normal and natural because the guidance by God blends
smoothly with the usual workings of nature. In miraculous-appearing
theistic action (miraculousTA) an event
differs from our expectations for how things usually happen.
Foundational TA (initial-TA
plus sustaining-TA) produces "matter in unguided natural operation" with
matter operating "automatically" according to its designed characteristics. It
also produces a context for the operation of active TA. How? God
is constantly in contact with everything in the material universe, sustaining
all matter/energy with the properties (interactive forces, wave-particle
duality, causal relationships, space and time,...) that produce a material
mode of operation; God also sustains a spiritual
mode of operation that can interact with the material mode to produce
active TA in nature. Skillfully
coordinated by the constant interfacing of God with everything in nature
and supernature,
there
is a
concurrent operation
of foundational TA (to produce nature, beginning
with initial-TA and continuing through sustaining-TA) and
active TA (guidingTA
or miraculousTA) with a seamless connection between the material
and spiritual modes of operation. {comment: Splitting
things into a "material mode" and "spiritual mode" helps
me think about things, but I'm not claiming this really is "the way
God does it." As explained earlier, "I find it useful to
think of God's theistic action as if..." }
a summary: initial-TA determined
the properties of nature and created nature, sustaining-TA keeps the
history of nature going, and active-TA influences an event to produce
one result instead of another. God's creation —
which is everything created by God, including nature (the material universe)
and also spiritual entities (such as angels) — includes a spiritual
mode of operation that interacts with and influences the material mode of
operation.
The History of Nature
The history of nature is the
history of everything that has occurred in our matter/energy universe. For
a Christian theist, nature's history includes natural events and also supernatural
events involving miraculousTA, such as the resurrection of Jesus. { a
division of nature's history into formative
history and salvation history is discussed
in the page about Theistic Evolution }
To avoid illogical circular arguments,
we should replace the term "natural history" with
the more metaphysically neutral "history of
nature" or "nature's history." Why? Because "natural
history" implies that all events in history have been
natural. This
definition can then be used — for example, by declaring that "natural
history should be explained by natural causes" — in circular
arguments that bypass the process of logic, that use a definition to answer
the question
of whether or not the history of nature has included any non-natural events. {
The logic of "natural science" is examined in a page that explains
why Open Science is Better Science.
}
Interpretations of Natural
Events
In all of my pages, natural means normal appearing.
An event that appears normal and "natural" can
be interpreted theistically (as occurring, with or without guidance by God,
in a universe that God designed, created, and sustains) or atheistically (as
occurring with no TA of any kind), agnostically (neither affirming nor denying
TA), or in other ways (pantheistic, animistic,...) that won't be discussed
in this overview.
We cannot use observations to distinguish
between natural events that are guided and unguided (*) because there is
no way to compare one history (without guidingTA) and another history (with
guidingTA). But human limitations on observing and computing (in order
to make predictions that extrapolate from the past into the future, or even
to fully understand the present) don't extend to an omniscient God. For
example, even though human observations are limited by quantum uncertainties,
God's knowledge about what is happening is precise, accurate, and complete. In
fact, to produce guidingTA, one possible mechanism is that God might influence
(or totally determine) an event by controlling some (or all) uncertainty
at the quantum level, but in a way such that events still appear natural
and statistically unguided. This theistic action is active, not just
foundational, and it could be amplified through a natural-appearing guidance
of chaotic systems, to
control
(partially
or totally) their outcomes.
* And
we can be wrong in our "detectability" conclusions about
whether an event is directed or undirected.
• The page-appendix
has more about divine
guidance
in theistic
evolution and common sense in quantum physics.
A Theology
of Theistic Action
It can be useful to think of
theistic action (TA) in terms of three factors — control, appearance,
and frequency — each capable of varying along a continuum. God's control of
an event might vary from no control to total control. Our subjective
evaluation for the normality of an event's appearance can
vary from normal to miraculous. { Control and appearance are relatively
independent; God may be in total control of an event (or set of events) that
appears normal. } And the frequency for
a particular type of TA (characterized, for example, by degree of control and
appearance) might vary from never to always, and might depend on the context (the
circumstances, participants, prayers,...) of an event.
Questions about the characteristics of
TA are related to important theological questions. For example: Can
God (or does God) control everything? (i.e., Do unguided events ever occur?) And
if God does exert total control (or can but does not), why do bad things
happen — due to nature (as in a hurricane) or the actions of humans — in
a universe operated by an all-powerful, loving God? And how does
human freedom and responsibility fit into the picture?
I don't claim to know
answers for these questions, but (like everyone else) I have developed a practical "working
theory" for everyday living. This functional worldview, which may
be useful for thinking about relationships between science and theology, is
Biblically based, assumes free will and personal responsibility, and is consistent
with our normal intuitions about space-time relationships:
Although God could control all events,
He voluntarily chooses to relinquish partial control (so the TA-control actually
used is sometimes less than the TA-control potentially available) and we
can speak of God's intentional will (what God wants to
happen) and permissive will (what God allows to
happen). Degree of control varies: for some events the influence
of active TA is little or none; for other events, including some involving
human "decisions" and action, God exerts total control. Because
God decides when to relinquish some control, God's governance of nature (during
formative history and salvation history) is complete, and there are no unsupervised
events even
though unguided events may occur. { This "partial
control" view is compatible with human free will (and moral responsibility
for our thoughts and actions), but is not compatible with determinism,
either theological (with total control by God) or physical (with all results
precisely determined by natural causality). } Most events are natural,
with occasional miraculousTA.
My "dual control" theory
seems to be supported by the combining of divine action and human action
in Exodus 17:11, when Moses prayed on a hill above the field where Joshua
was defending Israel against attack: "As long
as Moses held up his hands [to ask for and receive God's power and blessing
for Joshua's action] the Israelites were winning, but whenever he lowered
his hands, the Amalekites were winning." Eventually, the
combination of faithful prayer (by Moses) and faithful action (by Joshua)
brought victory. An application based on my interpretation (which is
held with humility) can be a useful guideline for living: God wants
us to pray as if everything depended on Him, take responsible action (in
line with His commandments) as if everything depended on us, and trust Him
for the results of living by faith.
My personally functional theory does
not claim to be "the correct worldview" or to answer the tough
questions in theology. Instead, it is "a
practical 'working theory' for
everyday living," offered with the modest hope
that it will help you interpret what I've written about theology and science,
if you can see how my theological views have influenced the concepts in
my web-pages and the way these concepts are expressed.
What is the correct worldview? I'm
not sure. Due to inherent limits on all forms of human knowledge (in
theology, science,...) it is wise for all of us to remain appropriately humble
when making claims about "the way things are."
APPENDIX Divine
Guidance of Natural Process And
from my page about Common
Sense in Quantum Mechanics, Theistic Action or Divine
Action? Other
pages examine related ideas: |
This website for Whole-Person Education has TWO KINDS OF LINKS:
an ITALICIZED LINK keeps you inside a page, moving you to another part of it, and a NON-ITALICIZED LINK opens another page. Both keep everything inside this window, so your browser's BACK-button will always take you back to where you were. |
the pages above |
This page is
http://www.asa3.org/ASA/education/origins/ta-cr.htm
Copyright © 1998 by Craig Rusbult, all rights reserved