Lecture Two:
Hansie Wolmarans
Introduction
Wonder and awe lie at the basis of both religion and
science. The poet behind Psalm 8 is overawed by what he sees in the heavens. It
reminds him of his own insignificance, God, and the grace by which he lives:
‘3When I look at your heavens, the work of
your fingers,
at the moon and the stars you have set in place,
4what is a frail mortal, that you should be mindful of
him,
a human being, that you should take notice of him?’
Psalm 8:3-4
Jesus drew similar lessons about life by looking at
flowers: ‘28Consider how the lilies grow in the fields; they do not
work, they do not spin.’
Matthew 6:28
Underlying these observations is a realisation
that there exists a deep connection between us and creation. This feeling could
be triggered by watching the sun rise, or admiring a full moon on a cloudless
night, or experiencing the miracle of the birth of a baby. Children have it.
They would describe a flower as smiling, or a tree as sad.
Wonder and awe are also inspired by scientific
insights into natural processes. Think of photosynthesis. Plants absorb the
carbon dioxide we breathe out. It then uses the energy of the sun and water to
transform it into energy and oxygen. The oxygen is released back into the
atmosphere. We realise that we are part of one huge living organism. We need
green plants to maintain the oxygen levels in the atmosphere. The same happens
when we learn the secrets of evolution. We are part of a tree of life. We share
sixty per cent of our DNA with banana plants; we are family.
The Value of Both Experiences
Religious and scientific wonder and awe are
beneficial. From a religious perspective we realise that there is something
more, something transcendent, in the cosmos. It gives us a sense of peace that
we are part of a much larger whole. Religion assists us with a way of life,
wisdom to come to terms with our environment. It is not about the survival of
the fittest, tooth and claw competition, and raw nature—it is about evolving
beauty, truth, love, expanding consciousness, creativity, ever increasing
complexity, and a realisation that we are part of an organic whole.
On the other hand, science also brings us valuable
insights. We are products of evolution—a huge cosmic process. On every level of
creation, things are in a state of movement, change and flux. Creativity is
experienced on all levels. Atoms combine to form entities that never existed
before. New life forms evolve in organisms. Galaxies and solar systems evolve
from more primitive stuff. There is a progression into ever increasing complexity.
Even culture is evolving. It seems that in us, human beings, evolution is
becoming conscious of itself. This helps us to gain some form of control over
our future. As human beings we can take the high road or the low road when it
comes to environmental management.
The Languages of Science and Religion
Religion and science speak two different languages.
Religious language is specific to a particular group or culture. Fixed or
absolute truths (dogmas) are regarded as important. You have to be a Christian
to understand concepts like ‘substitutionary atonement’ or ‘salvation.’ On the
other hand, scientific language is universal. Whether you are Muslim, or
Buddhist or Christian, the concepts are the same. An atom is an atom is an
atom. Truth is not regarded as absolute, and doubt is a virtue. Together a new
kind of story is being created: the big history of the universe and ourselves.
Religious language is based upon the utterances
of charismatic figures, or of people regarded as holy by appointment in
priestly offices. Tradition, the past, is of the utmost importance. Scientific
language wants to hold us accountable for our truth claims. Many theologians,
nowadays, are developing a theology which is evidentiary in nature, that is, if
you make a claim, you should provide evidence for it. This evidence should be
acceptable to all—not only the initiated few. Scientific language is therefore
regarded as divine language. It is not farfetched to claim that an
evidentiary reformation is taking place. It can help us to devise ways in
which to live with ourselves, others, nature and our environment, to sustain
and promote life.
Disenchantment
Unfortunately, modern people have lost their capacity
for wonder and awe. We have become disenchanted. Our umbilical cord to the rest
of creation has been cut. Modern medicine helps us to live longer and healthier
lives. The products of technology like cell phones and computers make our lives
easier. Superstition about full moons and curses no longer affect the quality
of our lives. Left-handedness was illegal in Albania. It was finally normalised
in the late twentieth century. In a sense we have become disconnected from
nature. We regard it as a resource which we can use, something which we have to
transform in consumer goods. This may be one of the reasons why we pollute and
exploit so recklessly. The reverence at creation as something holy and sacred is
fast disappearing.
Following in the Footsteps of Jesus
In embracing the wonder and awe inspired by both
religion and science, we are like Jesus. He was always on the move—the gospels
describe his life as a journey. He was always stepping over the comfort zones
of tradition by moving out of the synagogue into the streets and country side,
engaging non-Jewish women in conversation, as well as a pagan centurion. The
kingdom he preached was a new creation, something of the future, evolving from
things which were destined to pass away.
Conclusion
Science and religion inspires wonder and awe at
creation. This connects us to life in general, the cosmos of which we form part
of. We learn to deal with our environment with reverence, as we are part of a
larger body teeming with life. We understand that evolutionary creativity is
happening at all levels, from atoms, to molecules, to cells, to living
organisms, to galaxies. There is a movement to ever increasing complexity. It
points us to something transcendent, understanding that we are the cosmos
coming to consciousness about itself and managing its own future. We acquire
new forms of wisdom of how to live. Scientific language helps us with theology,
to be accountable for the truth claims we make.
