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Mysterion - rivista di spiritualità e mistica

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www.MYS ERION.it<br />

W.R. STOEGER S.J.<br />

75<br />

1 (2008) 64-77<br />

quent stages. Selecting an organism for enhancement now will change both the range of<br />

organisms in subsequent stages and their ambience. The newly selected organisms will<br />

impact the environment <strong>di</strong>fferently than the old ones.<br />

3. Evolution, Divine Action, Spirituality<br />

As we have seen in the previous two sections, contemporary astronomy, physics and<br />

cosmology make an overwhelmingly compelling case for the evolution of the universe<br />

and of all the astronomical objects we find in it, clusters of galaxies, galaxies like our own<br />

Milky Way, stars like our Sun, and the planets and moons which inhabits stellar systems.<br />

And the biological sciences make a similarly compelling case for biological evolution.<br />

But, though cosmic and biological evolution have occurred and are occurring, how<br />

should we understand its connection to God and to Christ? It is a pervasive aspect of<br />

reality which the natural sciences – first biology and then astronomy and the physical<br />

sciences – have revealed to us. But, at the same time, it is not a part of tra<strong>di</strong>tional Christian<br />

revelation or teaching. In fact, until recently it was considered by many to be dangerous,<br />

if not inimical, to Christian faith. And within some Christian denominations it still is.<br />

So, what is the warrant for considering evolution as supportive of Christian perspectives,<br />

spirituality and teachings?<br />

Fundamentally, the warrant is the dawning realization that evolution as <strong>di</strong>scovered<br />

and described by the natural sciences – whether cosmological or biological – significantly<br />

enriches Christian reflection on God and on creation, stimulating the further development<br />

of spirituality and theology in a number of very crucial ways. More specifically,<br />

characteristics manifested by our evolving universe reinforce and highlight essential<br />

Christian and incarnational themes which are key to our beliefs. Let me speak briefly<br />

about some of these.<br />

First, and perhaps foremost, theological reflection on the details and intricacies of<br />

cosmic and biological evolution drives us to a much more profound appreciation for<br />

what Howard Van Till 2 refers to as the functional and formational integrity of creation,<br />

and for God’s reverent, pervasive but subtle relationship with God’s creatures and with<br />

the universe itself. God has gifted Nature and the universe with inner dynamisms and<br />

capacities which enable it not only to function with relative autonomy but also to develop<br />

and give birth to new or more complex entities and organisms as time passes, and as<br />

the universe cools and expands. There is evidently no need for God to step in and effect<br />

key transitions <strong>di</strong>rectly. Nature itself has been given the capabilities of doing that! This,<br />

of course, does not mean that God is uninvolved, or <strong>di</strong>stant from what happens. God is<br />

present and active through all the regularities, processes and relationships which func-<br />

2 HOWARD J. VAN TILL, The Fourth Day: What the Bible and the Heavens Are Telling Us About<br />

Creation (Grand Rapids, MI: Eerdmans, 1986), and his unpublished Templeton Lecture, “Evolutionary<br />

Science and the Forgotten Doctrine of Creation’s Functional Integrity,” Yale University, November 12,<br />

1992. The essence of the concept of functional integrity, however, goes back to Basil of Caesarea (Hexaemeron)<br />

and Augustine (De Genesi ad Litteram), as Van Till emphasizes.

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