God of the Philosophers Vs God of the Gaps Vs the Biblical God

“God of the philosophers” would refer to the image of God conceived by philosophers in more abstract and rational terms. Concepts such as “pure being”, “wholly other”, via negativa/neti-neti, etc are usually employed by philosophers who emphasize more on the transcendent nature of God than on the immanent. God is bifurcated from nature in it.

“God of the gaps” would refer to the image of God conceived in empirical theologies in which God is usually inserted into nature quite immanently as looked to as explanation of things that usually cannot be explained by the natural sciences. Some atheistic scientists think that science has been able to explain quite a lot of things and has been able to evict God from several avenues of knowledge. So, now people no longer think in terms of God as the source of rain or lightning or harvest or an eclipse anymore. However, they have also criticized theologians who they think continue to find spots or gaps in scientific theories and explanations where they can somehow insert God to somehow philosophically or theologically retain the God in the gaps. For instance, some theologians resort to various forms of theistic evolution models in order to insert God into theories of evolution. One example of this would be where someone thinks that evolution did happen, but where science has failed to discover the missing links between two species, it is because God created the new species all afresh. Another example would be where theologians accept theories such as the Big Bang but try to make a leap to God as the Uncaused Cause of the Big Bang.

However, the Biblical God is not as remote as the abstract pure being of the philosophers. Nor is He a mere explanatory hypothesis that can be used to fill in the gaps of scientific knowledge. His presence and power pervades through the Universe and nature recounts His glory. Just because there could be a natural explanation for rain, harvest, planetary motions, and healing through medicines doesn’t mean that God is not involved. And, just because pure reason isn’t able to comprehend the possibility of divine intervention in a causal universe doesn’t mean that God is not working in our midst today. Of course, not everything given in divine revelation can be comprehensively explained by science, philosophy, or theology. Therefore, the birth, death, resurrection, and ascension of Christ is referred to as the Mystery of Godliness.

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Why Does the Universe Look So Old? | Albert Mohler Transcript at ICR

Excerpt from Talk

Why does the universe look so old? First, the most natural understanding from Scripture on the age of the universe is this: The universe looks old because the Creator made it whole.When He made Adam, Adam was not a fetus; Adam was a man. He had the appearance of a man, which by our understanding would have required time for Adam to get old. But not by the sovereign creative power of God. He put Adam in the garden. The garden was not merely seeds; it was a fertile, fecund, mature garden. The Genesis account clearly claims that God creates and makes things whole.

Secondly, the universe looks old because it bears testimony to the effects of sin, and thus the judgment of God seen through the catastrophe of the Flood and catastrophes innumerable thereafter. The world looks old because, as Paul says in Romans 8, it is groaning. It gives empirical evidence of the reality of sin. And even as this cosmos is the theater of God’s glory, it is more precisely the theater of God’s glory for the drama of redemption that takes place here on this planet in telling the story of the love of God. Is this compatible with the claim that the universe is 13.5 billion years old?

In our effort to be most faithful to the Scriptures and most accountable to the grand narrative of the Gospel, an understanding of creation in terms of 24-hour calendar days and a young earth entails far fewer complications, far fewer theological problems, and actually is the most straightforward and uncomplicated reading of the text as we come to understand God telling us how the universe came to be and why it matters. The universe is telling the story of the glory of God, the Ancient of Days.

Source: Why Does the Universe Look So Old? | The Institute for Creation Research

Also check:

Creation-Faith and the Value of the Cosmological Argument | Domenic Marbaniang

The cosmological argument takes off from the common-sense idea that every effect must have a cause. From a rational point of view, the idea of something being created or effected out of nothing is absurd. Therefore, in many religious cosmologies, God is seen as either the material cause or the formal cause or the final cause of the world. In many cosmogonies, the universe is looked at as created out of something (and not nothing), many times the body of God (the eternal One). The idea of creation out of nothing does not originate in reason, though it may seem sensible to the imagination. Immanuel Kant had raised an important issue with the cosmological argument that looked to God as the source of the chain of cause-effect phenomena (or the world). He said,”If the supreme being should itself stand in this chain of conditions, it would be a member of the series, and like the lower members which it precedes, would call for further enquiry as to the still higher ground from which it follows. If, on the other hand, we propose to separate it from the chain, and to conceive it as a purely intelligible being, existing apart from the series of natural causes, by what bridge can reason contrive to pass over to it? For all laws governing the transition from effects to causes, all synthesis and extension of our knowledge, refer to nothing but possible experience, and therefore solely to objects of the sensible world, and apart from them can have no meaning whatsoever.” [The Critique of Pure Reason, Trs by NK Smith, 518-19)While there has been much significant work done on the cosmological argument, the argument itself is not supposed to function as the proof for the existence of God. Of course, attempts to debunk the cosmological argument do not accomplish much than the popular “If God created the world, who created God?” or “If God could be eternal, why can’t the universe be eternal?” And, apologists have devised strong arguments as an answer.Perhaps, the greatest value of the cosmological argument lies in exposing the irrationality of cosmogonies that are bereft of the idea of an uncaused, transcendent cause. For instance, it argues that an infinitely temporal universe would be impossible. It would certainly be too hasty for cosmologists to find evidence in a big bang theory or the similar. The cosmological argument, however, does allow a rational anticipation of the belief in a creation out of nothing.Ultimately, the idea of creation out of nothing is not a mere common-sense tenet of reason, but is a tenet of faith. And the revelation is particular to the Biblical account of creation. Therefore, we are told:”Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” (Heb 11:3)

Source: Creation-Faith and the Value of the Cosmological Argument | Domenic Marbaniang

Does the Moral Law Require a Moral Lawgiver? | Domenic Marbaniang

One popular version of the moral argument for the existence of God has been that the reality or rational necessity of the moral law proves the existence of a moral lawgiver. However, we must admit that there are religious philosophies, especially in Hinduism, Buddhism, and Jainism that do not find a leap from moral law to moral lawgiver necessary at all. In fact, in these, the moral law exists independently to any concept of deity. So, how justified is the argument from law to lawgiver?I believe that the concept of a moral law and God are inseparable. Perhaps, the name God is better than the term Lawgiver, because the moral law doesn’t exist because of an arbitrary command of God (as in divine command theories). Certainly, the moral law doesn’t exist apart from God as if He only discovered or knew the principle and gave interpretations to humans in the form of rules and norms. The moral law is not just a set of commandments. It is the law of relationship between persons. Persons have the faculty for self-awareness and self-determination, which takes into account inter-personal relationships. A natural law is a law of relationship between elements or forces of nature. But, the moral law is the law of relationship between moral beings.To say that the moral law can exist independent of God (Triune Inter-personal Being) is to claim that the moral law is not personal, or if it is personal, it isn’t absolute and eternal. Obviously, it couldn’t be absolute and eternal if it were restricted to just the flux of this-worldly phenomenon.Also, this argues against the idea of an impersonal God. If God is impersonal, only impersonal laws would exist. The Eastern views consider personal consciousness as imperfect and impersonal existence as perfect. Thus, in their ultimate argument, the moral law would be very illusory. However, they cannot establish how such an idea could be justified by a “person” whose status of existence is “personal” and not “impersonal”.We know that the moral law exists by the fact that moral beings have concepts of justice and retribution. It is another thing if some call evil as good and good as evil. People usually resort to moral reasoning to settle these differences. However, moral reasoning about what is just and what is unjust would be baseless if there is not a law above the cultural or political “commandments”, “traditions”, and “customs” of men. Morality would then be highly relative, as some already accept so. But, to say that morality is relative is to make an absolute statement with the normative implication that relative laws ought not to be regarded as either good or evil. The relativist position is self-defeating.This implies that the moral law does exist eternally and absolutely, not somewhere in the outer space but in the way in which persons are naturally inter-related. This involves the emotional-attitudinal-actional inter-relationship between persons. Such inter-personal relating cannot be the result of impersonal forces– for if it were, then the idea of personal justice would be ultimately absurd. This effect of moral inter-relations cannot be caused by amoral causes. The cause must be Absolute, Eternal, and Inter-Personal. Therefore, we say that the reality of the moral law invites us to acknowledge the reality of the Triune God.

Source: Does the Moral Law Require a Moral Lawgiver? | Domenic Marbaniang

Should the Genesis Account of Creation Be Taken Literally Or Figuratively?

Ever since the dawn of Darwinism and the subsequent rise of Evolutionism, theologians have tried to wrestle with objections posed by science to the Creation account. The enormous amount of fossil records and proven accuracy of dating methods that try to figure out dates of each fossil along with other scientific researches are seen as a real issue that intellectual Christianity cannot be blind to. Many of the modern theologians and apologists have given in to some form of accommodation of evolutionary thinking, though trying to keep God in picture as the Prime Cause of all things. Most of them prefer a mythical or figurative interpretation of the Genesis account.

The Catholic Church doesn’t ignore the possibility of biological evolution; however, it makes it clear that the theory of biological evolution cannot explain the creation of the human spirit that distinguishes humans from beasts. In his Message to the Pontifical Academy of Sciences on Oct 22, 1996, Pope John Paul II said:

…the theories of evolution which, because of the philosophies which inspire them, regard the spirit either as emerging from the forces of living matter, or as a simple epiphenomenon of that matter, are incompatible with the truth about man. They are therefore unable to serve as the basis for the dignity of the human person.

Catholic.com explains the position:

Concerning biological evolution, the Church does not have an official position on whether various life forms developed over the course of time. However, it says that, if they did develop, then they did so under the impetus and guidance of God, and their ultimate creation must be ascribed to him.

Concerning human evolution, the Church has a more definite teaching. It allows for the possibility that man’s body developed from previous biological forms, under God’s guidance, but it insists on the special creation of his soul.

British New Testament scholar, N. T. Wright, has no interest in the literal interpretation of either Genesis 1-2 or a literal historical Adam. In his Surprise by Scripture (2014), he writes:

…just as God chose Israel from the rest of humankind for a special, strange, demanding vocation, so perhaps what Genesis is telling us is that God chose one pair from the rest of early hominids for a special, strange, demanding vocation. This pair (call them Adam and Eve if you like) were to be the representatives of the whole human race, the ones in whom God’s purpose to make the whole world a place of delight and joy and order, eventually colonizing the whole creation, was to be taken forward.

Notable apologist William Lane Craig opts for Progressive Creationism. In his words:

It seems to me that so-called progressive creationism would provide a nice model that would fit both the scientific evidence as well as the biblical data. Progressive creationism suggests that God intervenes periodically to bring about miraculously new forms of life and then allows evolutionary change to take place with respect to those life forms. As for grand evolutionary change, this would not take place by the mechanisms of genetic mutation and natural selection if undirected by God. Rather, we would need miraculous creationist acts of God to intervene in the process of biological evolution to bring about grand evolutionary change. So we would have a kind of progressive creationism whereby God creates biological complexity over time.

…some sort of a progressive creationist view, I think, would explain the evidence quite well. It would allow you to affirm or deny if you wish the thesis of common ancestry and it would supplement the mechanisms of genetic mutation and natural selection with divine intervention. I find some sort of progressive creationism to be an attractive view.

However, Craig is not dogmatic on this stance which he qualifies by saying, “I want to reiterate that on these issues I am like many of you a scientific layperson…. So these opinions are held tentatively and lightly and are subject to revision.”

Irish theologian Alister McGrath also favors the non-literal interpretation, not just because of the scientific challenge but because he finds that the literal interpretation was not so popular in early church history. He finds, especially, Augustine’s view quite liberating:

What I noticed in the earlier period of the Christian church is that people didn’t read Genesis in that way. I think we have more freedom about how we interpret these passages than some might think. There is no doubt [the Scriptures] teach God made all things. I don’t think they necessarily teach that God made all things instantaneously at one moment in time so that what we now see is the way things always have been. I think it’s more complex than that. Augustine of Hippo gives us a useful theological framework, which means we can begin to engage questions of evolution. You can’t simply say, “It’s the Bible or evolution.” Certainly, I would challenge certain interpretations of evolution—above all, Richard Dawkins’ idea, which is atheistic. I think we need to understand both evolution and Scripture rightly. (An Interview With Alister McGrath, DTS, Dec 2012)

Unsurprisingly, Augustine approaches the text with the culturally prevalent presupposition of the fixity of species and finds nothing in it to challenge his thinking on this point. Yet the ways in which he critiques contemporary authorities and his own experience suggest that, on this point at least, he would be open to correction in light of prevailing scientific opinion. (“Augustine’s Origin of Species,” CT, May 2009)

My Responses

The literal view of Genesis 1 and 2 may look quite embarrassing to theologians who wish to be or appear intellectually honest in face of surmounting scientific evidences that seem to favor anything but the literal biblical account of creation in Genesis. Some would better prefer to look at the two accounts as more poetic or figurative rather than factual narratives. Of course, the way the narrative is given does not give any hint of it being just a clever poem or illustrative myth.

I think the message of the cross is more foolish and scientifically impossible to the secular intellectual mind than the literal take of Genesis 1 and 2. What scientific mind can find the message of a Man (God Incarnate) being crucified for religious and political reasons on the cross as being the Sacrificial Atonement for the sins of all mankind?

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1Co 1:18)
…we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, (1Co 1:23)

But, the scientific understanding based on whatever dating technology (as accurate as these may be), and other discoveries, is not “necessarily” conclusive, given its inductive nature and the open possibilities of exceptions. We may laugh at Young Earth Creationists for trying to find evidences for a young earth, but do we know what we are actually doing by questioning the literal historicity of the Genesis account? You cannot sit on the outward end of a branch that you are actually sawing off.

We come to the question of Authority now. The enamor with intellectualism is somehow tied up with universities, professor quotes, appeal to authority fallacies, and various other forms of “authorities” that seem to stand against the authority of Scripture. It is not surprising that such enamor may lead to either seminaries becoming engulfed by universities (through affiliation or absorption) or becoming emptied by universities because they cannot any more retain students who they have educated to favor the universities. But, when it comes to intellectual honesty with faith, I do not think it is really honest to favor some parts of scripture as literal and others as probably figurative based on contemporary scientific understandings on the same theme. If you allow the camel to put his feet inside the tent, obviously, he is going to kick you out of the tent before dawn.

The literal interpretation of Genesis 1 and 2 may look foolish and dumb to many. To many it does not. It makes better sense than the all the various theories of evolution put together. And the latter are certainly not unintelligent and dumb believers. They find it more consistent to believe in Scripture as inerrant and absolutely authoritative for all deductive interpretation and understanding of faith than allow the unstable darts of human wisdom to trouble them with ideas that are perpetually in a flux.

1. If Scriptural inerrancy is superfluous, then biblical faith has lost its basis. The same Scripture that gives an account of creation in six days states the event as the historical basis for the law of the sabbath or rest for the Israelites:

For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it. (Exo 20:11)

2. If it is scientifically unacceptable that God created Adam out of the dust literally, it should also be scientifically unacceptable that God incarnated as Man in Jesus.

The first man was of the earth, made of dust; the second Man is the Lord from heaven. (1Co 15:47)

3. If Genesis 1-2 is taken figuratively only, it would follow that most of the book, if not at least till Genesis 11, cannot be taken literally anymore.

4. The non-literal view challenges the New Testament Gospel of Christ as our Saviour:

For as in Adam all die, even so in Christ all shall be made alive. (1Co 15:22)

For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.) Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. (Rom 5:17-19)

5. If the authority of Scriptures is subjected to the authority of “science” or intellectual elitism, God becomes subject to the imagination and formulations of the human mind; in short, idolatry.
6. Jesus didn’t talk of the Genesis account as merely figurative but as historical and foundational to human values:

“But from the beginning of the creation, God`made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife,and the two shall become one flesh’; so then they are no longer two, but one flesh.’ “Therefore what God has joined together, let not man separate.” (Mar 10:6-9)

See Also
Evolutionism & Living Reality
Problems of Evolutionism
A. E. Wildersmith – Media Library on Science & Bible
Australopithecus Deyiremeda: Strong Argument for Evolutionism?
Chesterton on Darwin’s Missing Link
On Church and On Evolution – G K Chesterton
Creation & Evolution
The Anthropic Principle and Epistemic Issuesk” rel=”noopener”>Mar 10:6-9)