If I Had A Hammer
Wow, that's a big cup you have? Okay, back to the why question. Darwin’s theory identifies in the evolution of species the idea that suffering is an integral part of creation’s development. We know that when DNA replicates there often occurs gene abnormalities and mutations referred to as “errors”. From these, amounting to no more than slight differences, comes either better fitness for survival or lesser fitness prone to extinction. The better fitted characteristics survive, the lesser suffer against their environment and eventually perish. The evil we call suffering is literally part of the process of survival.
It is important to make note of this insight because it negates a long standing, primitive human trait to feel that when a disaster happens it is because some deserving judgment has been rendered on the guilty. Knowing suffering is part of the process of life refutes the assumption such suffering is the result of mistakes in a previous life, a parent’s sins becoming the judgment against their child, and even of a first generation of human choices resulting in a guilty judgment against all who follow. Augustine’s ‘original sin’ should be filed alongside the idea that the sun revolves around the earth.
Accept or reject evolutionary theory, human experience has led Semitic religions to conclude that even if the world was created good it has been in a downward spiral from that point forward. Most Eastern religions assume that the world was bad from the beginning so there is no possibility of good and suggest the only response is to escape as quickly as possible.
German philosopher Johann Gottfried Herder (1744-1803) shaped the course of modern thinking by rejecting these hypotheses of ancient philosophy and religion with the premise now etched into Enlightenment thought that the world is progressing, continually moving, and shaping itself towards its intended potential of positive goodness. To believe that there is a Source of all that is created, an Ultimate Being responsible for the process that began our existence, or that God—by a name of your own choosing—is moving us toward that which is a greater good, we still have to answer the question: How is it that suffering plays such a significant part in creation if God is good?
On the stage of science if we speak of anything deemed as rational it must have a measurable, perceivable purpose or goal. Johann Herder’s philosophical premise supported by the evolution of creation and human consciousness is that we are moving toward a higher intelligence whose goal might be perceived as that of perfecting human life. Progress, or evolution, can be hypothesized, identified, and measured making it a reasonable subject of scientific examination.
The development of human consciousness—I think therefore I am—is an essential part of this progression. In order for there to be a progression towards that which is deemed good over bad (beauty over chaos as a moral virtue) there must also be in the mix of development the possibility to move between that which leads to failure as well as that which leads to success. To have only the choice of success/goodness would not be a choice and thus totally change the process as it now exists. Consider this: if the process changes then so would the end result, i.e., a totally different existence than the one that is now ours.
The necessary possibility for either success or failure might appear as “chance” or “random” happenings, that is, not necessarily an intended part of the process even if it is part of the inevitable if indeed human development is moving towards the goal of perfecting intelligence and existence. The fact that evil happens is not what is necessarily intended nor is the consideration of whether this perfection is reachable relevant. What matters is the movement towards that goal.
There are likely a few missing pieces in my explanation of John Polkinghorne’s theory (Science and Providence, 1989, London: SPCK) of the “free process defense” but here’s my layman’s analysis. In building a home to provide safety and security for my family my intention (goal) is to fasten the beams of the structure using nails and a hammer. Included in reaching my goal is the intention to hit the nail with the hammer and not the nail on my finger. Yet the latter is always an unintended possibility. I rationally make the choice to move toward the goal because it is a good thing to provide shelter for my family knowing the possibility of the unintended harm is always there. However, that possibility becomes less as I progress to greater efficiency with the hammer and become more intelligent in the placement of my hand.
Time for more coffee?
It is important to make note of this insight because it negates a long standing, primitive human trait to feel that when a disaster happens it is because some deserving judgment has been rendered on the guilty. Knowing suffering is part of the process of life refutes the assumption such suffering is the result of mistakes in a previous life, a parent’s sins becoming the judgment against their child, and even of a first generation of human choices resulting in a guilty judgment against all who follow. Augustine’s ‘original sin’ should be filed alongside the idea that the sun revolves around the earth.
Accept or reject evolutionary theory, human experience has led Semitic religions to conclude that even if the world was created good it has been in a downward spiral from that point forward. Most Eastern religions assume that the world was bad from the beginning so there is no possibility of good and suggest the only response is to escape as quickly as possible.
German philosopher Johann Gottfried Herder (1744-1803) shaped the course of modern thinking by rejecting these hypotheses of ancient philosophy and religion with the premise now etched into Enlightenment thought that the world is progressing, continually moving, and shaping itself towards its intended potential of positive goodness. To believe that there is a Source of all that is created, an Ultimate Being responsible for the process that began our existence, or that God—by a name of your own choosing—is moving us toward that which is a greater good, we still have to answer the question: How is it that suffering plays such a significant part in creation if God is good?
On the stage of science if we speak of anything deemed as rational it must have a measurable, perceivable purpose or goal. Johann Herder’s philosophical premise supported by the evolution of creation and human consciousness is that we are moving toward a higher intelligence whose goal might be perceived as that of perfecting human life. Progress, or evolution, can be hypothesized, identified, and measured making it a reasonable subject of scientific examination.
The development of human consciousness—I think therefore I am—is an essential part of this progression. In order for there to be a progression towards that which is deemed good over bad (beauty over chaos as a moral virtue) there must also be in the mix of development the possibility to move between that which leads to failure as well as that which leads to success. To have only the choice of success/goodness would not be a choice and thus totally change the process as it now exists. Consider this: if the process changes then so would the end result, i.e., a totally different existence than the one that is now ours.
The necessary possibility for either success or failure might appear as “chance” or “random” happenings, that is, not necessarily an intended part of the process even if it is part of the inevitable if indeed human development is moving towards the goal of perfecting intelligence and existence. The fact that evil happens is not what is necessarily intended nor is the consideration of whether this perfection is reachable relevant. What matters is the movement towards that goal.
There are likely a few missing pieces in my explanation of John Polkinghorne’s theory (Science and Providence, 1989, London: SPCK) of the “free process defense” but here’s my layman’s analysis. In building a home to provide safety and security for my family my intention (goal) is to fasten the beams of the structure using nails and a hammer. Included in reaching my goal is the intention to hit the nail with the hammer and not the nail on my finger. Yet the latter is always an unintended possibility. I rationally make the choice to move toward the goal because it is a good thing to provide shelter for my family knowing the possibility of the unintended harm is always there. However, that possibility becomes less as I progress to greater efficiency with the hammer and become more intelligent in the placement of my hand.
Time for more coffee?
It might be said that the "sins of the fathers passing on to future generations" is not a judgment but a statement of fact. We know that there are cycles of poverty, violence, incarceration, etc. as subsequent generations learn behaviors from their elders. It is difficult but not impossible to break these cycles but it is clearly not a judgment, in my view, placed on future generations. However, God is at work in those situations but not in judgment but instead in that grace that is breaking through and ending those cycles of behavior. Leading us away from the evil and toward the good.
ReplyDeleteCheck out the Sept issue of Discover magazine on "the Biology of Sin" or some title like that - fits into what you have been writing
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