Finding our Place in the World: Belonging, Limits, and Abundance

Picture2 by Lauren Stark Adams of Spokane, Washington
© Lauren Stark Adams of Spokane, Washington

What is our place in the world? In his seminar at the Faraday Institute last month, Dr Jonathan Moo described the current movement towards ecomodernism, which involves a separation from nature. If you want to understand this trend in more depth you can listen to the recording of Jonathan’s talk. In this post I will focus on the last part of the seminar, where Jonathan presented his own ideas about how limits can help us to flourish. Continue reading

Discipleship in all of life: Putting faith and science in the blender

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Cropped from Morning Prayers by Don Christner. Flickr. (CC BY-ND 2.0)

How much does the natural world feature in the average Christian’s relationship with God? Church leaders often speak about ‘discipleship’, meaning the process of learning what it is to be a Christian and putting that knowledge into practice. The question is, are discipleship and our experience of the created order – trees, water, rocks and stars – held in separate watertight boxes, or are they blended Continue reading

Wonders of the Living World

© Ruth Bancewicz
© Ruth Bancewicz

God in the Lab has been well and truly launched, and I am now turning my attention to some new topics. One of the questions I will be asking over the next few months is, what are the best metaphors we could use to describe the development of living things?

We are used to hearing about ‘survival of the fittest’, ‘the fruit of chance and necessity’ and ‘the blind watchmaker’. Continue reading

Fatherhood and Suffering

© Ruth Bancewicz

Jesus used parables to demonstrate how God reveals something of himself in nature. For example God is compared to a shepherd, his word is like seed, and beautiful flowers in a field are an example of God’s lavish provision. (Alister McGrath, The Open Secret)

But any attempt to experience God by enjoying the beauty of the world will quickly founder unless the issue of suffering is addressed. Much suffering is caused by humans exercising their freewill in selfish ways, but at times death and disease seem to come through ‘natural causes’. The god of the Enlightenment, conceived by well-to-do men in their carefully tended estates, was a distant (deistic) creator of a good world. This philosophy fell apart as people became more aware of suffering and natural disasters occurring around the world. How could a good god allow such monstrous things?

What about the Christian understanding of God? If God is all-powerful and all-loving, then why do we suffer so much? I won’t address the ins and outs of Christian understandings of God’s good creation and the fall. The upshot, though, is that creation is a cracked mirror, reflecting only part of God’s glory. It has been suggested to me that because creation is somehow fallen, natural beauty is not an effective way to God – but I’d challenge that for the following reason.

Jesus often compares God to a father. But no dad is perfect, and some people are unfortunate enough to experience very bad parenting. Somehow the existence of terrible fathers didn’t stop Jesus using fatherhood as an analogy for God. Why?

I think our flawed human experience only makes Jesus’ illustration more effective. We know what is expected of good dads. At times we see glimpses of perfection, and we want more. Rather than shying away from using fatherhood as an analogy for fear of misinterpretation, Jesus knew that our best parenting moments shine out as an illustration of God’s love for us.

On that basis I think that nature, while flawed, can at times be an effective illustration of God’s own power, perfection and beauty.

What do Christianity and science have in common?

Svilen Milev, www.sxc.hu
Svilen Milev, http://www.sxc.hu

I’ve been getting some useful feedback on these posts, and I would particularly appreciate your input on this one. It’s an illustration that I’ve been using in a number of talks recently.

This is a cartoon of the molecular structure of DNA. Obviously no one has ever seen it – it’s too small even for the most powerful of microscopes. It was discovered by James Watson and Francis Crick (and several others) using x-ray crystallography in crystals of DNA. After their famous Nature paper was published, the science of molecular biology flourished and Watson and Crick’s model for the structure of DNA was tested in many ways. Now we have so much evidence for the double helical structure of DNA that no biologist would doubt it.

The structure of DNA hasn’t been ‘proved’. You can only prove things using maths. Science is about disproving things – narrowing down the options and getting nearer the truth. So in a way we believe that DNA is a double helix by faith – faith that is well founded on the ‘laws’ of physics, and lots and lots and lots of reliable evidence. I’d be fairly confident to stake my life on it (though I can’t imagine why I’d need to…)

What does that have to do with Christianity? This is something that I do stake my life on, so I’d better be sure it’s worth believing. Like science, none of the interesting questions in life – ‘Is that a great painting?’ ‘Does that person love me?’ ‘Is there a God?’ – can be solved mathematically. But I think there’s plenty of evidence to back up the claims of Christianity in history, archaeology, answers to prayer, the study of the Bible, and so the list goes on. For me the most important evidence is the way in which God changes lives. When someone you know well becomes a Christian you have the opportunity to see whether Jesus’ claims are true – first hand. I’ve seen it happen over and over again. That’s the reason why I’m a Christian, and why I think science and Christianity have something in common.