Sermons
Feb. 19, 2012
The God Particle
(Genesis 1:1-5, Proverbs 8:22-31,
Resp Ps. 8, John 1:1-5)
Introduction
One of the suggestions I received had this
comment: God and the God particle? How God fits with the Higgs Boson(or
something like that; the relationship of Genesis and scientific theory for
creation of the universe and ‘reconciling’ the two views. Whether I am up to
the challenge you will make that judgment. I am not a scientist but I might be considered
a minor theologian. As I understand the Higgs Boson theory, immediately after
the Big Bang roughly 15 billion years ago something happened which created the
universe. Steven Hawking describes it in this way. IF THE RATE OF EXPANSION ONE
SECOND AFTER THE BIG BANG HAD BEEN SMALLER BY ONE PART IN A HUNDRED THOUSAND
MILLION IT WOULD HAVE RECOLLAPSED” AND WE WOULD HAVE NO UNIVERSE. ON THE OTHER
HAND, IF IT HAD BEEN GREATER BY ONE PART IN A MILLION, THE UNIVERSE WOULD HAVE
EXPANDED TOO RAPIDLY FOR PLANETS TO FORM. THAT EQUILIBRIUM (UPON WHICH DEPENDS
THE EXISTENCE OF OUR UNIVERSE) IS, EVEN TODAY, STILL BALANCED ON THAT SAME
RAZOR’S EDGE).
The theory of Higgs Boson is that in that
small time period particles which had no mass or what might be called
materiality, interacted with this Higgs Boson particle. It is described as an invisible
energy field which stretches throughout the universe and which clings to
fundamental or basic particles wherever they are, dragging on them and making
them heavy. This sticky particle was revealed through the use of the Hedron
Collider. We need to recognize that this is a hypothesis which has resulted
from believing that there must be something like this particle to explain what
happened at the time of the Big Bang. The Big bang so far as we know has not been
duplicated and we were not present to view the reaction. Thus the hypothesis
resulting from observation of the manner in which particles reacted in the
Hedron Collider. From my perspective this requires a type of leap of faith on
the part of the observer. I have come to understand that often Quantum Physics
is not unlike our faith in an invisible God since Quantum Physics is also
dealing with an invisible reality.
The name God particle is I understand not
liked by scientists. I have some sympathy for their reaction. I understand that
theorist who gave expression to the existence of this particle initially was
understood to have explained, pardon my language, THAT GOD DAM PARTICLE. It was
hardly an expression of giving thanks to God. But God’s name seemed to have
stuck in the popular mind so that it is now known as the GOD PARTICLE. Theologians
would suggest that while God was the Creator, God is separate from the
Creation. It is the beautiful artistic expression and gift of God’s love, but
God and the Creation are not of the same substance. God is Spirit. God from the
perspective of Faith is revealed through Creation but as we know not everyone
hears or accepts the message.
1. The relationship of Faith and Science.
I will begin the discussion of Faith and
Science with this quote from Loren Eiseley’s book, The Star Thrower. IT IS NOT
SUFFICIENT ANY LONGER TO LISTEN AT THE END OF A WIRE TO THE RUSTLING GALAXIES;
IT IS NOT ENOUGH TO EXAMINE THE GREAT COIL OF DNA IN WHICH IS CODED THE VERY
ALPHABET OF LIFE. THESE ARE OUR EXTENDED PERCEPTIONS. BUT BEYOND LIES THE GREAT
DARKNESS OF THE ULTIMATE DREAMER, WHO DREAMED THE LIGHT AND THE GALAXIES.
BEFORE ACT WAS, OR SUBSTANCE EXISTED, IMAGINATION GREW IN THE DARK.
Science has limitations in its understanding.
It deals with the question how, which is its legitimate concern. It is unable
to respond to the questions of meaning and purpose and why. This is the focus
of faith. Each has its own field of endeavor and concern. As we shall see they
interact in often creative and helpful ways. Sometimes they collide when they
move beyond there focus and attempt to transgress the balance and areas of
responsibility and concern. We have noticed in the area the health sciences
that maintaining life has ethical and moral implications. Thus St.
Joseph has a committee which is composed of medical
staff as well as the chaplains.
It is interesting that often science and
faith share much in common. There is a story of lectures of a famous rabbi. A
young rabbinical student commented on his lectures to some friends. THE FIRST
TALK WAS BRILLIANT, CLEAR AND SIMPLE. I UNDERSTOOD EVERY WORD. THE SECOND WAS
EVEN BETTER, DEEP AND SUBTLE. I UNDERSTOOD MUCH, BUT THE RABBI UNDERSTOOD ALL
IT. THE THIRD WAS BY THE FAR THE FINEST, A GREAT AN UNFORGETTABLE EXPERIENCE. I
UNDERSTOOD NOTHING AND THE RABBI DIDN’T UNDERSTAND MUCH EITHER.
As I suggested science and faith often find
themselves dealing with the invisible. In the area of randomness we also find a
friendship. Science has real problems dealing with randomness and
unpredictability. When we consider the projections of weather on the weather
station, what is often predicted a day or two ahead, is not always accurate. A
scientist named Edward Lorenz attempted to develop 12 mathematical equations
defining the relationships between temperature, and barometric pressure,
between pressure and wind speed. His commuter had rounded off the number 505127
to .506 to save room. He assumed that the difference between the two, .000127
was inconsequential. He was wrong. THAT TINY NUMBER, WAY DOWN IN THE
THOUSANDTHS – AS FAR AS THE WEATHER WAS CONCERNED, A PUFF OF WIND NO BIGGER
THAT A BABY’S SNEEZE OR THE BEAT OF A BUTTERFLY’S WINGS – THAT TINY LITTLE
CHANGE AT THE BEGINNING OF A WEATHER SYSTEM TURNED OUT TO BE THE DIFFERENCE BETWEEN A BLUE SKKY OF A
MONSOON. Science desires to understand
the patterns and way things work so that we can mange and control what happens.
But it is still limited in this endeavour. Faith and life also deals with
unpredictability. Our God responds in ways which we do not understand. There is
a certain messiness in life which we cannot control or understand nor can we
control God.
Then there is an aspect of randomness called
chaos which science abhors. In life it is our freedom which often creates chaos
for us. Poor decisions, events which impact on us, like illness, death, loss.
But science has also discovered that there are boundaries to this chaos, an
outer limit There is a hidden symmetry, what has been described as an elegant
order or hidden symmetry to the chaos. For faith it is discovered in the way of
Christ and the trust which is nurtured in our lives. If we live in the way of
Christ we discover the order of love which in the darkness provides light, in
our despair hope, in our confusion, direction. In the end there is no order
without chaos and not chaos without order. So we share things in common as
well.
In both science and faith there is the matter
of interpretation. There are no uninterpreted facts. There is no such thing as
an IMMACULATE PERCEPTION. All of us whether a person of faith or science, interpret
what we observe and experience. Reading
the results of an experiment calls for a combination of observation and inference.
Historical analysis of so called historical fact is an interpretation of facts.
The stories of those who witness the same event can be considerably different.
The same can be said of those who have faith and those who use the scientific
method.
So while science may disputes faith’s certainty
that purpose is built into creation, faith challenges science’s certainty that
such purpose is impossible.
- The
Meaning and Purpose of Creation
With this background we shall turn to the
Biblical story of creation. IN THE BEGINNING WHEN GOD CREATED THE HEAVENS AND
THE EARTH, THE EARTH WAS A FORMLESS VOID AND DARKNESS COVERED THE FACE OF THE
DEEP, WHILE A WIND FROM GOD SWEPT OVER THE FACE OF THE WATERS. THEN GOD SAID,
LET THERE BE LIGHT; AND THERE WAS LIGHT; AND GOD SAW THAT THE LIGHT WAS GOOD;
It
will be helpful to make some comments about the nature of the Biblical record
and the purpose of these stories. Some of you may disagree with some of my
comments but as I suggested none of us simply accept a story but interpret it
in ways which reflect our perspective and experience. The first 11 chapters of
Genesis is not a description of historical event. It is pre-history and is not concerned
with historical accuracy. It is a passionate story which demands a passionate listening
and response. As we know stories, metaphor, poetry, images, are the chosen instruments
in which God’s love is given expression. In this sense God is not the God of
fact but of meaning and purpose. Such language is always open ended, it engage
us in terms of our experience and understanding, it speak to us again and again.
These stories are prehistory, and not to be understood as a scientific text
book. These stories have become
critically important to the community to which they are addressed, that
covenant community which has been called to proclaim the meaning and purpose of
life to the world which God intends.
I can understand how this poetic
description can be understood as a type of scientific description of creation.
There is the darkness without light and the necessity of light for life. There
is the wind of God, which is the same word for Spirit of God which brings order
to the chaos. It could even be understood as the expression of the energy of
God. Even the light could be interpreted as an expression of the Big Bang
theory. It fulfills the nature and purpose of story, of poetry, of metaphor and
image as it engages us in the process of interpretation guided by the Spirit. It
is not a scientific treatise or description of how God Created the universe.
The stories have a theological and pastoral
purpose. It is addressed to a people who live in exile and as I suggested some
weeks ago were faced with a society which was encouraging them to deny their
God. Their experience in exile was tempting them to deny the rule of God, that
God could be trusted. So Genesis is not a scientific description but a
theological affirmation. It is not interested in how the universe came about.
The Bible leaves open all the scientific theories of the origin of the world.
It assumes that the Creator’s relationship is assured but at the same time is
delicate and precarious.
The story of Genesis declares that this is
God’s world which is to fulfill God’s purpose. Its meaning and purpose can only
be understood from this perspective, that it belongs to God, that God will
never abandon His creation, and that ultimately it will achieve the unity
bestowed by God’s love. The story
resists the scientific view of the world which assumes the creation contains
its own mystery and can be understood in terms of itself without any
understanding of the God who created it. The ultimate meaning of the world is
to be found in the heart of God.
This is not to say that the creation does not
have value in and of itself. Within the purpose of God, God has given the
creation freedom. The Creator loves and
respects the creation, thus the freedom. This freedom is expressed by the
Creators faithfulness, patience and anguish. For the Creator sees what is
occurring. His beloved children respond stridently, with disobedience. pride
and in alienated ways.
At the end of the day I would agree with the
comment of Carl Feit, cancer biologist and Talmudic scholar, I DON’T THINK THAT
BY STUDYING SCIENCE YOU WILL BE FORCED TO CONCLUDE THAT THERE MUST BE A GOD.
BUT IF YOU HAVE ALREADY FOUND GOD, THEN YOU CAN SAY, FROM UNDERSTANDING
SCIENCE, “ AH, I SEE WHAT GOD HAS DONE IN THE WORLD”.
- Our
Response
Jan
Walgrave, as philosopher theologian asks this question: DO YOU EVER SIT ON A PARK
BENCH AND ASK YOURSELF: WHY IS THERE SOMETHING INSTEAD OF NOTHING. A TRUE PHILOSOPHER ASKS THAT QUESTION EVERY DAY FOR IT’S A MIRACLE THAT ANYTHING
EXISTS AT ALL.
Our faith suggests
that we may not take life for granted but rather we need to live with the sense
that all is a gift – one that is very precious and precarious. When we study
the Big Bang theory as I have suggested it helps us to realize that it is
miracle; that something happened beyond
our human imagination, THAT THERE IS SOMETHING RATHER THAN NOTHING . It is
indeed mind boggling. In Steven Hawkings reflections he ends them with the
comment THAT THERE ARE THEOLOGICAL IMPLICATIONS.
Einstein was once asked at a dinner party as
to whether he was religious. He answered YES, YOU CAN CALL IT THAT, TRY AND
PENETRATE WITH OUR LIMITED MEANS THE SECRETS OF NATURE AND YOU WILL FIND THAT,
BEHIND ALL THE DISCERNIBLE LAWS AND CONNECTIONS, THERE REMAINS SOMETHING
SUBTLE, INTANGIBLE, AND INEXPLICABLE. VENERATION FOR THIS FORCE BEYOND ANYTHING
WE CAN COMPREHEND IS MY RELIGION. TO THAT EXTANT I AM, IN FACT, RELIGIOUS.
He went on to say: THE MOST BEAUTIFUL EMOTION THAT WE CAN
EXPERIENCE IS THE MYSTERIOUS, IT IS THE FUNDAMENTAL EMOTION THAT STANDS AT THE
CRADLE OF ALL TRUE ART AND SCIENCE. HE TO WHOM THIS EMOTION IS A STRANGER, WHO
CAN NO LONGER WONDER OR STAND RAPT IN AWE, IS AS GOOD AS DEAD, A SNUFFED OUT
CANDLE. TO SENSE THAT BEHIND ANYTHING THAT CAN BE EXPERIENCED THERE IS
SOMETHING THAT OUR MINDS CANNOT GRASP, WHOSE BEAUTY AND SUBLIMITY REACHES US
ONLY INDIRECTLY.
Einstein” FEELING OF UTTER HUMILITY TOWARDS
THE UNATTAINABLE SECRETS OF THE HARMONY OF THE COSMOS sums up for us the utter
awe and gratitude we experience when we ask the question why there is something
instead of nothing? Who lit the match of
life which initiated the Big Bang? The
Genesis story is adamant about this expression of faith; that the Creator who
declared the Creation as good is the same one who is revealed in the human
flesh of the Christ. According to Colossians: HE IS THJE IMAGE OF THE INVISIBLE
GOD, THE FIRSTBORN OF ALL CREATION; FOR IN HIM ALL THINGS IN HEAVEN AND ON
EARTH WERE CREATED, THINGS VISIBLE AND INVISIBLE, WHETHER THRONES OR DOMINIONS,
OR RULERS OR POWERS – ALL THINGS HAVE BEEN CREATED THROUGH HIM AND FOR HIM.
This is confirmed in the prologue of John’s Gospel. Jesus expresses in his own
flesh the meaning and purpose of creation lived out among us. In describing the
rule of humans over the creation, Psalm 8 puts it this way: YOU HAVE GIVEN THEM
DOMINION OVER THE WORKS OF YOUR HANDS, YOU HAVE PUT ALL THINGS UNDER THEIR
FEET. Christ is our model for living as God intends, the dominion of the
shepherd who cares for, tends and feeds the creation. Not the rule of
exploitation and abuse.
I close with this illustration of awe and
wonder. It describes a fireworks display. The sky exploded with light. Some
opened like flowers, with green blossoming into blue that spit out spores of
white. There were red hearts that grew larger as they flew towards the
spectators. There were triple-tiered fountains of gold that spilled silver
stars. The sky was so bright that all the people in front of the writer were no
more than dark silhouettes. About 10 feet away, a child sat on her father’s
shoulders. Every time there was a new explosion in the sky, she reached her
right hand toward it, trying to curl her fingers around the light. She did this
over and over again, so that all the observer’s memories of those vastly
different fireworks have the same small dark hand in them, reaching for the
sky. The child never caught a single spark but neither did she ever stop
trying.
We are always in one way or another
attempting to reach for the stars, to penetrate the great mystery. It prompts
profound questions in us. The Psalmist expresses this yearning. WHEN I LOOK AT
YOUR HEANVENS, THE WORK OF YOUR FINGERS, THE MOON AND THE STARS YOU HAVE
ESTABLISHED; WHAT ARE HUMAN BEINGS THAT YOU ARE MINDFUL OF THEM, MORTALS THAT
YOU CARE FOR THEM?
The mystery will
always remain but the act of creation in itself and the Christ assures us that
we are held in the arms of an incredible love that went to unimaginable lengths
to created us for us a wondrous home in which to live.
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