“By faith we understand that the universe
was created by the word of God, so that
what is seen was not made out of things
that are visible.”
(Hebrews 11:3, ESV)
By contrast, in our scientific education, we learn
that the universe is composed of sub-atomic
‘material’ particles (generically Fermions) and
force particles (generically Bosons). The latter
include photons: particles of light radiation.
These two classes are related, via a modern
version of Newton’s second law: Force = Mass x
Acceleration. Boson forces interact reciprocally
with Fermions, the mass-particles.
When a Christian student learns only from this
impersonal, reductionist viewpoint, it may not
be obvious to her how this relates to belief in:
“God the Father Almighty,
Creator of Heaven and Earth”
Can she assent to this opening claim of the
Apostles’ creed, with integrity?
First, we note that ‘creation’ is not the same as
‘composition’; these two concepts are not
competitors. We might analyse the ingredients
of a meal, without knowing exactly how – or even
why – it was ‘created’. It is entirely legitimate to
probe the composition of God’s universe and so
“to think God’s thoughts after him”, as Johannes
Kepler – a Christian astronomer – put it. In the
days of Galileo, some theologians refused to look
through his telescope – which would have
disclosed mountains and craters on the moon –
falsifying their mistaken concepts of celestial
perfection.
Telescopes and microscopes have brought into
focus wondrous details of the universe. Many
other technologies – such as particle accelerators
– have enabled us to “see” details of sub-atomic
structure, that can also be included in the
category of: “…things that are visible”. But
Hebrews 11:3, denies that these entities are
ultimate causes of cosmic creation. In particular,
the Big Bang theory – although evidentially true
within limits – is not a sufficient explanation of
why we – and the universe – exist.
Secondly, the scientific enterprise focuses
properly on secondary causes within the
created universe. As such, it is not concerned
with the ultimate causes – that the Ancient
Greek philosophers termed metaphysics: i.e.
beyond-physics. That is the domain of theology
which has its own integrated concepts, derived
especially from the Bible.
Thirdly, the Bible repeatedly refers to the idea of
Creation by Word. Psalm 33:6: “By the word of
the LORD the heavens were made, and by the
breath of his mouth all their host”. We classify
this as ‘anthropomorphic’ language, drawing
upon the created affinity between God and his
human image-bearers.
In John’s Gospel, echoing Genesis 1:1, Jesus
Christ is introduced as the Word (or Logos) of
God who was “with God” in the beginning and
without whom “was not anything made that
was made” (Jn 1: 1-3). Hebrews 1:1-3 takes this
further: “He upholds (or bears along) the
universe by the word of his power”. What does
this signify?
Most importantly, this tells us that – deep down –
reality is ultimately personal. By his personal
Word, the God who is there sustains all creation.
Speech is characteristic of intelligent persons,
with minds able to formulate and articulate
plans and purposes. We humans speak because
we are created in the image of the God who
speaks. This is the glorious theme of Genesis
chapter one that contrasts markedly with other
accounts of cosmic origins from the ancient
Near East.