A Theology of Nature

“For what can be known about God is plain to them, because God has shown it to them.  Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood through the things he has made. So they are without excuse.” [1]   Certainly, this is a powerful verse, condemning even those who have not heard of the coming of Christ, because God can already be known to them.  That they choose not to accept this evidence is a basis for their damnation.  What is the evidence?  It is “the things he has made.”  It is nature, that which we are, live in, and are surrounded by.  As powerful a concept as this is, it is rare that one hears of a development of this theme, that God can be known through nature.  Essentially, this is a question of creation.  A question which deals not only with what happened on the sixth day, but also the first five days during which, in a burst of creativity, God, out of nothing, created everything.

It is the goal of this paper, then, to examine those who are attempting to develop this theme, and to briefly relate their conclusions, and even more importantly, the questions which arise from their examinations.   Though it would be interesting, this is not an historical survey, but rather an examination of where a theology of nature seems to be in our era, and where it might be headed.  I will begin, however, by briefly looking at that great American theologian and pastor, Jonathan Edwards, whose life was spent asking this question before us, though he died before he could contribute a full systematic treatise on the topic. [2]   Next, I will examine the thought of four contemporary theologians, briefly examining their emphases of nature and creation, as well as attempting to find common ground and direction for further study from their thoughts.  The four theologians I will be looking at are Otto Weber, Paul Jewett, Thomas Oden, and George Hendry.  By surveying the thoughts of these great scholars, I hope to convey a direction of study, as well as find a base of knowledge, in working out a theology of Nature. 

Although he lived over two hundred fifty years ago, Jonathan Edwards has a voice which to this day is worth listening to.  He is useful for our study, in that he lived at the apex of Science and Religion, a time in which these fields operated and informed each other, rather than being adversaries as they have been since this time.  Jonathan Edwards had an almost overpowering sense of the beauty of the Divine.  This beauty exposes itself in every aspect of life and being.    Edwards had a passion for nature, as both a scientist and pastor, and found in it a great source for his thought on the beauty of God.  In his Images of Divine Things he comments on the orderliness of God, the fact that God is consistent in all of his works, saying that there is an “agreeableness and harmony,” [3] to a degree which is marvelous and amazing.  This order displays itself in what God has made, and this display itself points back to the Creator, giving us both lessons and insight into the One who makes.

He calls creation an image of the divine, and that by understanding nature as such we can see the divine everywhere we are, and everywhere we look.  His source of authority for doing this is Scripture, which he calls the “interpreter of the book of nature.” [4]   The Bible interprets nature in two ways.  The first is that it declares to us the various spiritual mysteries which can be found to be represented  in the natural world, and secondly, by applying these mysteries as lessons to be learned. [5]   Edwards view of nature is, then, that of a living parable which points out Truth in different ways so as to remind us, and continually remind us of God and his being.  Nature is seen as a way of teaching, a way of experiencing the Divine nature, and a way of bringing special insight into the character of God.  The more one would study nature, the more one would delight in knowing the beauty and orderliness of God. [6] A theology of nature for Edwards, then, is a continual, daily process of interaction between what we gain from our senses, and what we understand from Scripture, enabling us to understand God through all that he has made.

Otto Weber also holds to this idea that what we know about God can be found through what he has done.  In fact, he states that, “We cannot know God’s nature in any other way than through his work.” [7]   Whatever else we know God as (i.e. Lord, Savior, King), we know  this only through the fact that we know him as Creator.  Because God works, we know him as the “One who works.” [8]   This is not a one time process, but rather a continuing reality.  Weber points out that the Bible does not simply give us the “beginning”, but rather clearly shows us that there is a middle, and an end to this creation.  Thus, the Bible itself is the story of Nature, relating to us the narrative of creation.

The Bible opens with the initial creative burst by God, and “the account of the new heaven and the new earth is at the end of the scriptural witness.” [9]   The middle is also a continuation of creation, as seen through the covenant relationships which God has himself enacted.  We read of a delightful interaction of nature and the law in various passages of Scripture. [10]   “Creation and history, as the history of the covenant, are indissolubly intertwined.” [11]   In this respect Weber briefly touches on what Edwards emphasis was, that what we see of God doing in the material world, is a reflection and example of what he does, and is doing, in the spiritual. [12]   In saying this, Weber draws the great distinction between God and the various other creator myths which have abounded throughout time.

The beginning is not simply a one time event, but rather God is consistent throughout, always beginning, always creating afresh, in ways which are interrelated and intertwined.   With this idea in mind, Weber points out a possible guideline for our study.  A theology of Nature is not a study of origins.  Though much of Christian studies of nature recently have been focused on proving the creator, and establishing his role as the originator of the world, this is not what doctrine of God as creator can be about.  That this is part of the doctrine is assured, but rather than being an exercise of faith and revelation, this becomes observation and knowledge based on our own points of view. [13]   “Faith in God the Creator is not founded upon our reflection of the world, its origin and ultimate goal, but in the self-disclosure of God.” [14]   A theology of nature must look at the world from beginning to end, the “totality of creation”, because it “has to do with God, and because God in Jesus Christ stands on the side of creation – not just of man in his personality, but of man within the totality of creation preceding and surrounding him.” [15]   We can look at nature as a place for theology, then, because God himself relates himself to what he has made. [16]

Weber also raises a crucial question in dealing with a theology of nature.  It is assumed that God alone is the Creator.  So, did God also create evil? [17]   This issue of theodicy is ultimately one which arises from looking at the created world.  The goodness of God is revealed to us, but the evidence of the presence of evil is evident everywhere we look.   So how can we come to affirm Creation, in the face of such a difficulty?  The classic answer has been one of dualism, the idea that there is a potent evil force contending against the good.  Yet, this has been rejected universally by the Church. We do know that sin is not an overpowering force, and that the evil we see and experience heightens our understanding of the grace given to us by God, through Christ.  God the Creator is still at work, though the mystery of evil remains.  What we must keep in mind is what we have been told is the end of creation.  Eschatology is the key to understanding the present.  God is and will redeem this fallen world.  For Weber, creation encompasses everything about God, but is generally unrecognizable.  We cannot know God directly through creation, and it is only in the “light” of reconciliation with Christ that God is known, realized, and revealed. [18]

Paul Jewett is a more recent theologian to touch on the theology of nature.  His focus is even more accepting of understanding God through nature than is Weber.  He states “that in bringing this world into being , God manifests not only his power but his wisdom, namely, his creative, energizing thought that finds cheerful diversion in making all that is.” [19]   What a wonderful concept!  In developing this idea, however, Jewett gives us the boundaries which we must stay in, and which have become heresies in times past.  The first line of error is to divorce God from the creation, taking the idea that what is material is necessarily evil, and that God is no longer related to or understood by what we can understand through our senses. [20] This idea was combated by the earliest apologists, who argued that since creation is “the work of God who is good, is in its essential nature good.” [21]   The other boundary we must not go past is too affirm nature too much, merging God with nature so as to make nature itself divine, leading us into pantheism. Nature does not convey grace, or is it worthy of worship.  Rather, nature is called into existence by God, is good because of this, but distinct in its createdness.  “The doctrine of creation postulates neither a contradiction between God and the world nor his identity with the world, but rather a qualitative difference between the two.” [22]  

Unlike Weber, Jewett sees a justification for looking at origins in studying creation. [23]   We are fully dependent on God, and placed under God’s control, but there was a moment in which God created time and us, which established and establishes this relationship.  As a distinctly historical religion, based on events in which God acted in history, it is a worthwhile venture to study this work in all its aspects, even going back to the beginning.  Much of Jewett’s discussion of this question of origins has to do with the modern reconnection which seems to be happening between science and religion.  He relates a quote by Robert Jastrow about the 20^th century journey of science which is worth noting:

For the Scientist who has lived his faith in the power of reason, the story ends like a bad dream.  He has scaled the mountains of ignorance, he is about to conquer the highest peak; as he pulls himself over the highest rock, he is greeted by a band of theologians who have been sitting there for centuries. [24]

He states, however, that our understanding of creation still is based on revelation, not scientific discoveries.  There is almost a return here of Edwards’ view of Science supporting theology, when Jewett says there is a “continuity in our knowledge of the world as seen by the eye of reason and our knowledge of the world as seen by the eye of faith.” [25]

            Creation is more than an expression of God’s power, it is also an expression of his wisdom.  Jewett expands on this thought by discussing the inherent order and beauty that it apparent to Christian and non-Christians alike.  In doing this, he shows us that nature can be used to confirm and illustrate the Biblical witness in understanding God’s character.  The preciseness and infinite complexity of the universe points to something more than chance but not quite to the God of Abraham, Isaac, and Jacob. There are basic understandings which have been developed in looking at the design of nature. Jewett gives us six points to keep in mind. [26]   The first is that the universe points to a intelligent will, a Creator whose depth of thought resulted in a reasonable universe.  Next, because the universe is in fact reasonable, it can be expected that a creature made in his image could understand this order, and be able to understand the workings of the universe apart from revelation. 

            We can know and expect order to be found in every way, which urges us to continue to seek out greater depths of understanding, because of the knowledge of the depth of the Creator.  This search for knowledge will never come to an end, however, as the richness of the creation is not an end in itself.  With that, the realization comes that while we know that God is creator, it is only because he revealed this to us, that we know Him personally as creator.  The bridge from designer to Creator is made only by revelation.    The study of nature then, can supplement and enhance our understanding of the wisdom of God, but it does not replace the acceptance of the Divine interaction through Christ.

            Jewett then raises what might be the most important question in approaching a theology of nature.  Why?  For what purpose would God create? [27]   What would spur him to display his power, wonder, goodness, and glory in such a way that involves us and all that is around us?  This is a question, which Jewett admits opens up a much larger world of inquiry.  By asking this, we are inquiring into the inner mind of God, to seek to understand not only what he does, but why.  Jewett answers this by saying that the purpose of this creation is that “there should be another, apart from himself, with whom he may enjoy fellowship, a fellowship symbolized in the Sabbath rest.” [28]   He created and reveals himself so that his creation can give themselves back to him, for their own highest good and his glory.  The story of creation then turns to a story of redemption upon the entrance of sin.  This story can now be seen not only as a single event, but as a continuing process of restoration through Christ.

            Once again the topic of the problem of evil arises.  The story of redemption is suitable for understanding the need for human redemption, but why does there exist death, pain, and suffering in the natural world outside of humanity, and human causes? This is a question which can only be answered by faith.  Jewett, in his discussion, appeals to what has been revealed about God and, like Weber, states that this can be answered only by understanding the message of the cross, and by taking as a fact that God is good.   His discussion essentially falls completely back on this, saying that faith does not have an answer, but does have a hope that things “shall not always be so.” 

            Jewett ends his discussion of creation by being practical, asking the question what does a theology of nature have to do with a Christian’s daily life.  He answers that the knowledge of God as Creator, as The Creator, inspires worship within our souls and brings us to a point of reverence before our maker.  “In beholding nature one’s own eye is constantly elevated from the world to the God who made the world.” [29]   This reverence for him, then, leads us to an understanding of the importance of revering all that he had made.  We cannot simply do as we please, for nature, including ourselves, is not ours to do with as we please, rather we are tenants and stewards of that which God has created, and must accord it the respect we have for the one who desired and designed it.  With this comes the idea that we ourselves are part of this creation, that God created us, desiring and designing who we are.  Nature then, points to God himself, to our relationship with all of nature, and to our own relationship with God. 

            Another major topic which arises from a discussion of nature is that of Providence.  It is in this topic that Thomas Oden, drawing on a great deal of patristic and other historical sources, has a great deal to offer us.  He defines Providence as “the expression of the divine will, power, and goodness through which the Creator preserves creatures, cooperates with what is coming to pass through their actions, and guides creatures in their long-range purposes.” [30]   It is the continual interaction that God carries on with that which he has created.  This is where Christian teaching becomes very distinct from other philosophies. We believe that not only did God create, but that he is a personal God, caring for and guiding his creation to goodness and glory.  God did not just create the world and let it run on its own, but rather he continues to work within, through, and around his creation, in ways which we can see and understand.  It is also in the study of providence that we approach a Christian understanding of theodicy.

            Oden summarizes the Christian teaching of providence  with three affirmations. [31]   The first is that God is preserving creation in being.  Nature only exists because God desires it to do so.  Next, God is cooperating to enable creatures to act.  And finally, all creatures and creation, are being led towards a purpose and goal which is far greater than anything which can be conceived.   With these statements in mind we come to the conclusion that God is intimately involved with what we can understand through our senses, and thus our senses can in some ways point us to God.  The divine attributes must be consistent in every way, including his activity in nature.  Nature points to us the divine character, and the divine character helps us understand nature. [32]

            Although the complexity of how God works within his creation is far beyond our understanding, we are allowed glimpses into the specifics of this work.  These glimpses give us hope and wisdom in trying to understand God’s higher purposes, and God himself.  “A particular moment of the disclosure of some divine providence may be compared to an archaeological find of a small pattern of a huge ancient mosaic.” [33]   We do not have the whole picture, but this little bit allows us to imagine the whole picture.  Through the interaction of God and creation, we see a grand story playing out, one which although now full of evil, will eventually result in the redemption of the entirety of creation.  Billions of activities at any given moment are moving towards this purpose.  An understanding of this, can significantly impact how we view creation, and how we view any momentary troubles which we may encounter. 

            One of the most valuable aspects of Oden’s theology of nature is his discussion of how God works in four different spheres of creation. [34] Oden makes the point that the way God works in each sphere is different, and perfectly suited for that sphere.  He begins by discussing how God works in material creation, the inanimate and lifeless.  For working in this sphere God created physics, the laws of nature which regulate and operate the cosmos.  Because lifeless matter is only moved by something else, it requires physical force to govern it, rather than moral persuasion.  This world is not set on its own path, to do as it pleases, but rather has been given its own set of rules which govern how it operates.

            The next sphere in which God operates is that of vegetation.  Here there is a distinct difference to be found, because plants are alive. The same laws which are given to the material world still operate, but there are additional aspects which come from plant being full of life.  Oden makes the point that this is not a separate sphere, but rather, each sphere is completely dependent on the sphere beneath it.  Plants need the soil, and the consistent maintenance in all ways of the physical world.  This dependence is so great that this life is unique to the universe, and as such is tremendously precious, and worth respect.  Plants, however, do not exist solely for their own good, because they aid both the soil and the spheres above them, taking part in every way in the overall divine plan.  “God’s plan does not come about without plants.” [35]

            The next sphere, one step higher than the plants, is that of animal creation.  In this sphere, we see the laws of physics at work, as well as the basic laws which govern life as seen in plants.  There is even more activity with animals, for they have the ability to agonize and experience pain and pleasure more complexly than plants.  There is a sense of yearning which drives the animals to seek out answers to their needs.  God gives instincts which enable these animals to adapt in many ways, and to enable self-preservation.  Oden makes the point that the complex design and ordering of animal life is such that humanity can learn great lessons from it. [36]

            The highest sphere of creation is that of humanity, where all the previous regulations and activities apply with the addition of even more abilities and complexities to manage.  We are given moral discernment, a highly developed sense of beauty and order, and even a creative aspect of our own.  Humanity is not simply moved about by physical force or natural influences, rather God uses ideas and persuasion to convince us of the right path to follow.  With this comes the ability to reject and ignore the leading of God.  Yet, God is still in control, moving and caring for humanity so that it too leads to the Divine end for which it is purposed.  We see, then, God’s hand in history, in our lives, but also working continually in the animals, in the plants, in the soil, earth, and material matter.  This work is a perfect unity of activity, all interrelating and interdependent in ways which we can only approach understanding.  So, a theology of nature includes the understanding of this unity, and works to uncover more of the mosaic of God’s providential work in all that he created.

            So what can we say is specifically Christian about these previous thoughts on nature?  George Hendry gives us some conclusions as a guide for a distinctly Christian perception of nature. [37]   He derives his thought from Romans 8:18-22:

I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.  The creation waits in eager expectation for the sons of God to be revealed.  For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its decay and brought into the glorious freedom of the children of God.  We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.

            His first point is that we must have sympathy, in that we share with nature in its suffering.  This community of suffering, draws humanity and nature together, each dependent on each other and as partners in seeking after the glory of God.  This is essentially ecological aspect of a theology of nature.  Nature is not our slave to do with as we please, rather we are part of a whole process which is interdependent and interrelated.  As Oden mentioned, each sphere is dependent on every other sphere, and a theology of nature looks to understand this, and in doing so creates a sense of mutuality between humanity and all creation, living or lifeless. 

            The second guideline which Hendry offers is the we must perceive nature in the light of the Gospel.  Even nature itself groans for renewal and rebirth.  So, as we share our sufferings with nature, so too do we share with it our hope.  Christ did not come just to restore humanity, but rather the entire world is redeemed by his sacrifice.  As Hendry states:

Christians who believe in the resurrection cannot restrict their hope to a future life for themselves; they extend it to the whole created world, which, as it proceeded from God in its entirety in the beginning, will, through his faithfulness, attested in the resurrection, proceed toward him in its entirety at the end. [38]

So, a theology of nature looks to nature not only with a shared sense of suffering, but with a shared sense of hope that all will be made new and the suffering will be ended.  We share our joys with not only the Christians around us, but with the world around us.

            The third point which Hendry makes is that we must recognize our own responsibility which we have been given for the fulfillment of God’s purpose with nature.  He states that this responsibility is that of prayer, and worship as a whole.  For creation was meant to give glory to God, and by seeing, observing, and understanding this nature, we can do our part by giving this glory to God, praising his name for that which has been made.  We are to see nature as it is, but in the light of the incarnation to understand that what we see is “charged with the promise of something more than they are.”  Nature, then, leads us to worship, to worship God with all of our senses, understanding the tremendous glory that God has to both create, and then recreate, nature.  A theology of nature is, then a way of understanding our role as worshippers, in sympathy with the groanings of nature, and with shared hope in the renewal that God will bring. 

            “The heavens declare the glory of God; the skies proclaim the work of his hands.  Day after day they pour forth speech; night after night they display knowledge.  There is no speech or language where their voice is not heard.  Their voice goes out into all the earth, their words to the ends of the world.” [39] The Scriptures are  replete with references to nature. This is not seen as a separate sphere, but rather over and over again we are called to look to nature to see and understand who God is and what God has done.  Though in many ways humanity has misunderstood this call, it does not retract that God does in fact work in the world around us, and can be seen in that which he, as the Divine Artist, has made.  The Evangelical tradition seems to have lost some of this understanding, almost being at times against a useful theology of nature.  Yet, as we have seen, there is a place and purpose for such a study.  In focusing once again on the study of nature, as part of the unity of God’s purpose for all things, we can add a depth to our spirituality and our understanding of God himself.  We are called to worship, and to give glory to God.  We are called, from the beginning of humanity, to be stewards, not owners, of this world.  We can see God in action through his nature, and gain an understanding of what his character is and what he is doing.   A theology of nature encompasses a great range of questions and ideas, but it points us always to a greater understanding of God.  For this reason it is a worthwhile study, as we seek to grow in our knowledge of God and in our ability to worship and give glory to him for eternity.