Category: creation

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In Episode 20 of the Christian Atheist Podcast (Ethics (Part 3): the Origin on Ought), John Wise focuses on a primary difference between human beings and animals. Though humans beings are animals, human beings are qualitatively different than other animals in rational capacity, and the rational capacity of humans allows humans to exercise agency over the natural world. This unique human capacity to exercise rationality through agency is the focus of my thoughts today.

Human beings exercise their agency and rational capacity to change and redirect the laws of nature. Other animals can do this in very primitive ways, but the human capacity to manipulate nature through human agency, rationality, and ingenuity is light years beyond what other animals can do.

Of course, humans cannot do things that defy the laws of nature. Rather, human beings use their understanding of those natural laws to manipulate them.

Wise observes that the human ability to manipulate the laws of nature includes the ability to separate cause from effect to acheive a desired result. For instance, human beings have learned to breed various types of plants and animals to achieve results imagined by humans which would never likely have occurred in the natural world left to random, natural processes.

Human beings can exercise their rationality to imagine different effects and to manipulate causes to achieve those desired effects. In this sense, human imagine the effects they desire to achieve, and they manipulate the causes in the natural world to achieve natural effects by design that the natural world would not obtain randomly.

The world seems to act randomly, unless agency acts upon the world. The examples of agency acting on the world to achieve results that would not obtain without such agency are legion. All of human endeavor is replete with examples of agency imagined and initiated by humans to obtain designed effects that we desire.

Human beings are able to produce effects that would never have occurred in the natural world but for human agency manipulating the natural processes. In other words, human input redirects the natural processes to produce results that would not have occurred if the natural processes were left alone.

Our ability to separate cause from effect to achieve desired ends that would not occur in the natural world by manipulating those causes to achieve the effects we desire is an example of supranatural agency in the world. In other words, we are in and of the natural world, and we use our knowledge of the natural world to manipulate natural causes to create natural effects.

We do not suspend the laws of nature or violate the laws of nature to accomplish our desires ends. We use the laws of nature to achieve our desired ends – albeit, ends that would not have occurred but for our intervention.

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These observations are a model for understanding God. The fact that laws of nature act in very rational ways that are predictable and dependable suggests design. The way the laws of nature act suggest an intelligent agency that set them in motion just so. We would call that intelligent agent God.

If God created the laws of nature, He would certainly know how to manipulate natural causes to achieve His desired effects. God would have much greater capacity than us to manipulate natural causes to achieve desired effects. Exponentially so!

Many skeptics, like David Hume, reject the idea of miracles because they assume that miracles violate natural laws. The foundational premise of Hume’s logic, though, is false. The God that created the natural laws would not need to suspend or violate those laws to obtain desired effects. God could manipulate natural causes to achieve His desired effects without the need to “suspend” or “violate” natural laws just as we do.

God’s knowledge of those natural laws and the possible effects that can be achieved through the manipulation of them is certainly greater than ours. Exponentially greater.

Many people have called phenomena they didn’t understand miracles, but subsequent discoveries about the way the natural world works have provided explanations to us of natural laws and how they work that we didn’t previously understand. Once we understand the laws at work on those phenomena, we no longer call them miracles.

A primitive intelligent being might think that human beings are violating natural laws to fly airplanes, for instance. We know this is not true, but a more primitive being may not understand the principles of natural laws being manipulated to achieve the end of flying a heavy chunk of metal through the air.

Just as we manipulate natural causes to create effects that do not occur naturally, God may do the same. Thus, what we call miracles may be nothing more than the manipulation of natural causes by God to achieve effects that would not ordinarily occur in nature without the involvement of an agent.

Just because the primitive being does not know the principles being manipulated does not mean that a violation of natural laws has occurred. In this same way, a human being, who is certainly a more primitive intelligent being than God, may not be able to know or understand the principles of natural laws being manipulated by God to achieve a result that we call a miracle.

We call occurrences miracles that we cannot explain based our understanding of natural laws. But our measure of understanding is constantly changing. For this reason, modern people often say they no longer believe in miracles (and, by extension, God). Experience shows that many things we didn’t previously understand we now understand, and they assume, then, that we will find explanations in the natural laws to explain all the things we do not presently understand.

I note that this belief is not necessarily warranted, nor can we prove it. People who make this assertion do it on the basis of faith in the human ability to know and understand the world.

Further, our mere understanding of the way natural laws work, does not negate the need for intelligent agency to achieve desired ends. It isn’t enough for us to think something up; we must exercise our agency to act on the laws of nature to achieve our desired ends. Our understanding doesn’t create anything.

Imagine Aristotle seeing a pilot entering into a Boeing 737 and taking off into the air. Aristotle did not know enough about the law of gravity or aerodynamic lift to generate a good explanation based on the natural laws that were understood at the time. He may have called it a miracle because it defied explanation to him based on the level of knowledge he had.

The more often Aristotle might have seen a Boeing 737 takeoff, the less likely he might have considered it a miracle, even if the phenomenon still defied natural explanation to him. In fact, we still don’t really understand aerodynamic lift. (See No One Can Explain Why Planes Stay in the Air, by Ed Regis, Scientific American, February 1, 2020)  

It is such a common phenomenon today, however, that we take it for granted even though we don’t completely understand it. Understanding that such a thing as aerodynamic lift occurs allows us to manipulate it, even if we don’t fully understand it.

Even if we think we fully understand natural laws, we probably don’t. One big example is the Big Bang. We know what happened from the “point” of the Big Bang, but we know virtually nothing before that “point”. We also have no idea how life formed.

Even if we did know exactly how the first living cell or organism developed. Our ability to trace the process and understand it does not tell us how or why it developed in the first place.

More precisely to the point, our understanding doesn’t create anything (without exercising our agency to act on that understanding), and it doesn’t eliminate the need for agency in our world to achieve desirous (beneficial) ends.

In fact, our experience suggests just the opposite. Our experience tells us that fire happens only randomly and often destructively in nature. We have learned to create fire and use it beneficially by exercising our agency in light of our understanding of the causes of fire. Agency is required to manipulate the natural causes for beneficial effects.

Our own experience affirms this. If I leave may backyard to nature, nothing is likely to grow there that is particularly beneficial. I might find a wild strawberry plant or wild raspberry vine with very small fruit on it. If I am lucky. The vast majority of it will be weeds and undesirable plants.

If I plant a garden with seeds cultivated by human ingenuity over many years of gathering seeds from the right kind of plants and developing new, heartier and more fruitful plants, I can turn my backyard into a cornucopia of beneficial plants that will feed my family and my neighbors’ families. This kind of benefit requires my agency.

I have to plant it, water it, weed it, and maintain it with much care and intentionality. If I stop maintaining it, my garden will relatively quickly return to a tangle of undesirable plants that will choke out and eventually replace my desirable plants.

It requires my agency to develop a garden and to maintain it. Nature, left to its own devices, will not do that. This is our common experience.

If you like archaeology, as I do, you become aware that time and nature destroys all the improvements generated by human agency and endeavor over time. Whole cities are reduced to rubble over time, and rubble becomes overgrown with windblown sediments, scrub brush and weeds such that we do not even recognize that a city once existed there, but for some remnants we can find by digging up the site.

We have made much about evolution since Charles Darwin first championed it as a theory. Evolution (the gradual improvement of life forms over time (by whatever means it occurs)) runs counter to our common experience. The formation of life from nonlife (the complex from the simple) (by whatever means it occurred)) runs counter to our common experience.

Does that mean that evolution is not fact or that life did not arise from nonlife? Not necessarily, but our common experience does suggest that this did not happen by natural forces acting according to their laws. Our common experience demonstrates that complex, beneficial effects arising from natural causes occur through agency and intentionality.

Human endeavor obviously did not create evolution or the formation of life from nonlife. Most scientists concede the appearance of design in the mind-bendingly complex interaction of amino acids, DNA, epigenetic materials, mechanical processes and other features of a living cell. If evidence of design appears in the world that was not achieved through human agency, that fact leaves us with the suggestion that some other intelligent agency is at work in the world.

Continue reading “A Rational Explanation for Miracles: God in the Gaps” →