Reconciliation #2: Initial Discussion on The Organic Sciences and Spiritual Christianity [3/3]   2 comments


This initial Reconciliation attempt will be broken up into 3 Parts. The First Part, will be addressing purely the Issue of Self-Organized Systems and other Network/System Science Principles in the Organic Sciences. The Second Part, will be addressing the Spiritual Parallels drawn from Part-3 of Reconciliation #1 but with more of a focus on the Organic Sciences as it relates to them. The Third Part of this Initial Reconciliation with the Organic Sciences however, would not be a true reconciliation unless we discuss the Principles behind The Theory of Evolution and Spiritual Christian Theology. It is my belief however that The Theory of Evolution is not really at odds with Spiritual Christian Theology, and that the problem really resides in the watering down of Tradition. Throughout this reconciliation their will be links and media presented to you and as with the First Reconciliation every part will have its own conclusions and cited sources at the end of each posted part.

A Special Treatment on the Theory of Evolution

Now this would not be a Reconciliation Attempt with Christianity and the Organic Sciences if we did not tackle the issues between The Theory of Evolution and the diverse Theological Perspectives of Christianity. This is going to be a short treatment on the issue, for I do not see too much in disagreement with Christianity and Evolution especially in light of all that I have written. My particular interest is largely rooted in the irrationality of believing in the literal 24-Hour interpretation of the Days of Creation. There is plenty of writing from the Early, Patristic, and Medieval Era concerning the Genesis Creation Mythos and none of them conclude with fanciful notions of a Literal-24 Hour Period Understanding of the Days. For information pertaining to this issue I will refer to 2 Christian Writers, one from the Patristic Era (Mid to Late 1st Millennium AD) and the other from the Medieval Era (Early 2nd Millennium AD). The first will be St. Augustine, I choose him largely because he reaches even into the Protestant Christian Religion, he had written that,

“Perhaps Sacred Scripture in its customary style is speaking with the limitations of human language in addressing men of limited understanding…. The narrative of the inspired writer brings the matter down to the capacity of children.” – De Genesi Ad Litteram: The Literal Meaning of Genesis

According to the authors of “The Language of Science and Faith” they stated further that Augustine viewed the universe with a capacity to develop and that therefore the Genesis Account of Creation posed an allegorical meaning to it. But what about beyond the Patristic Era, what was the thought of the Medieval Era? The thought was no different, Thomas Aquinas the leading thinker in Western Christendom at the time wrote the following:

“All things were not distinguished and adorned together, not from a want of power on God’s part, as requiring time in which to work, but that due order might be observed in the instituting of the world. Hence it was fitting that different days should be assigned to the different states of the world, as each succeeding work added to the world a fresh state of perfection.” – Summa Theologica: Question 74: All the Seven Days in Common: 2nd Article

What of Modern Time? Those who hold the notions of a Young or Old Earth Creationism are those who adhere to Biblical Literalism and a more Fundamentalist Attitude toward the Bible. In Modern Times I believe that it is better to view these videos below that believe in the irrationalities of a Creationist Mythos:

Of course, it should be noted that any believer in God is a “Creationist” but the argument is over how God created. Those who are uncomfortable with or see science as a threat to their theological understandings are the popular notions of creationist Christians, those who are not uncomfortable with or see science as a threat to their theological understandings are what I like to call more spiritual Christians the likes of which could be matched by Augustine or Aquinas. In the end the only conflict I really see here is a conflict of between whether or not the Cosmos, Creation, and Life has any meaning to it or if all of this just came to pass randomly and meaninglessly.


The purpose of this reconciliation was to in one respect rehash points made during the Inorganic arguments and therapy. The other purpose was to help people begin to understand God from the perspective of something that would transcend their normal understandings while beginning to see how He operates in Our Lives and the whole of Creation around us. As I have said at the end of the previous reconciliation: (1) We must be weary of the dangers of uniting Science and Religion too much, for if we associate too much, any theological overlap or foundation we place on the relative approximations of science could throw the whole theology out of proportion in due time, hence the Creationist – V – Evolutionist Battles of Modern Times and (2) This Reconciliation is an initial attempt I will be commenting on other issues and topics as they pertain to the Organic Sciences as the future unfolds, for it would be foolish of me to be able to think that one paper will fix the issues of Science and Theology once and for all.

SOURCES: (1) Summa Theologica (2) AllSaintsMonastery YouTube Channel (3) WordOnFire YouTube Channel


Posted September 18, 2011 by jimbo9889 in The Objectives

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2 responses to “Reconciliation #2: Initial Discussion on The Organic Sciences and Spiritual Christianity [3/3]

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  1. Pingback: Reconciliation #2: Initial Discussion on The Organic Sciences and Spiritual Christianity [1/3] « Reality and Illusions

  2. Pingback: Reconciliation #2: Initial Discussion on The Organic Sciences and Spiritual Christianity [2/3] « Reality and Illusions

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