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Metaphors for God's Time in Science and Religion examines the exploratory work of metaphors for time in astrophysical cosmology, chaos theory, evolutionary biology and neuroscience. Happel claims that the Christian God is intimately involved at every level of physical and biological science. He compares how scientists and theologians both generate stories, metaphors and symbols about the universe and asks 'who is the God who invents me?
My dad liked figures of speech. "Any female dog can have pups," my father told me when my parents divorced, which made me a real son of a bitch. The Bible metaphors should consolidate into one big picture. Each one by itself will fail to reveal the gospel truth. The unified picture was unveiled to humanity for the first time, in the first century. It was then that God began to live with His people without regard to nationality or location. This mystery was revealed two millennia ago. It united the people of God; who are called: the church, the temple, the bride, the nation, the holy city, the human body with Christ as head, the household of God and the children of God. It was then that God's people were about to receive the kingdom and rule in the millennium with Christ. So what happened? What's the literal truth? How can we make sense of it all? We even restarted our calendar to signify the dawning of this new creation. Which brings us to the most contentious church topic to date; eschatology. Obviously eschatology verses contain plenty of hard to nail down word pictures. If they were all scientific snapshots, we would all see eye to eye. The requirement to be born again in order to see the kingdom is a graphic illustration that Nicodemus analyzed scientifically. He could not enter back into his mother's womb and be born again could he? And newborns can't see anything anyway. Are we supposed to just throw up our hands and say, "With God all things are possible". After all, a miracle by definition defies science and God is the God of miracles, therefore we can and should take everything scientifically, just like Nicodemus did. Isn't God primarily concerned with science as the way to rule creation with Him? Or should we search for the intended truth behind the figures of speech? Being born by the Holy Spirit was not covered in biology 101. Hyperbole is like hyperrealism whereas a metaphor is an abstraction. A parable is then an extended metaphor and a story is an extended parable. But a story can be real, hyperreal or abstract and still convey a rational truth. It doesn't always have to be a scientific fact or historical story to convey a cognitive truth. The undeveloped mind of a child deals only in the concrete facts of the matter. A child is not born with innate ideas from which he can develop principles. He or she must first of all be introduced to certain hard facts based on the world around him, by the people who raise him. Appreciating the arts comes with maturity. Jesus expected adults to be able to think abstractly and He expected children to have great faith in those adults. When He told the woman at the well that He could give her water that caused her to never thirst again, she noticed that Jesus didn't even have a bucket and the well was deep. When He said tear this temple down and I will rebuild it in three days, they thought He meant the concrete temple of the Holy Spirit, but He meant the body of Christ.
This is a book about science, religion, and being, yours and mine. The study of being is called Ontology. Our culture is dominated by a naturalist ontology. The question is: does ontology include a supernatural component? Or, is that idea a relic of our primeval past, sort of like appendix and adenoids, parts that can be excised from the body of our belief system? The author argues for the primacy of the transcendent (supernatural) ontology by means of two books: the book of nature, and the book of transcendency (the Bible), each containing its own portion of the evidence. Mr. Carlson argues for the following: The universe represents a small portion of Gods ontology, a small reality devoted to redemption. The signet of redemption is the number 7; its appearance within chronology is deliberate, instructive, and compelling. The Creation Week account reflects a two-fold metaphor: (1) space-time itself was created to support the redemptive act, and (2) mankinds history will unfold in a series of seven ages, later quantified as millennia. The interval between Adam and Abraham literally filled one redemptive bi-millennium, but the catastrophic effects of 3 realities, the Cainite civilization, Noah, and the break-up of Pangaea, contribute to the appearance of myth as viewed by the uniformitarian geologist for whom catastrophes appear invisible. The 2nd bi-millennium, Abraham- to-Messiah, was also fulfilled exactly in redemptive time. The termination of our age is imminent and dependent upon the chronology of Israel, mankinds chronograph. A detailed chronology of the history of Israel is flavored with the redemptive signet, especially 70 yrs or 70 heptads of yrs. By decoding Israels history in redemptive time and employing the single concept of the favor of God, the author derives a Biblical-based proof that modern Israel is the same and identical state founded by Samuel in 1096 BC. Three independent proofs of this foundational date are provided. These proofs show that the Monarchy existed for exactly 511 yrs, which period is exactly equal to 73 heptads: Israel is an heptadic state. The author concludes that the redemptive corollary to Israels ontology is also proven: we have actually entered the end-times and the events associated with the last days will soon unfold. Because the reality of Israel is visible to all, it is apparent that the redemptive offer made to mankind is also real and visible, such as that appearing in John 3:16, John 6:40, and Romans 10:9-13. There is much to learn about our world. Start now. Tomorrow may be too late!
This book is a thorough analysis and discussion of the nature of time and eternity, focusing on the timelessness of God. After considering two theories of time in the light of modern science and philosophy, Padgett argues for a 'process' notion of time. After an historical and biblical survey of the doctrine of eternity, Padgett rejects both the 'everlasting' and the 'timeless' theory of eternity, seeking to defend the intuition that God transcends time.
This provocative fusion of religion and science offers new ways to express spiritual beliefs, harmonizes Judaism with modern scientific thinking, and introduces a new expression of our relationship with God in the exciting context of contemporary science.
Science is often presented as a set of propositions to affirm. On those terms, the existence of God becomes yet another such proposition, and all science can offer is a yes or a no. Andy Walsh thinks science offers more. By enriching our language with new concepts, science can help us know God, rather than merely know of him. This is the pattern established in the Bible; the psalmists, the prophets, the epistle writers, they all use language about nature to help us understand God. Even Jesus relied on metaphors from the natural world when he wanted to explain the kingdom of God. Faith across the Multiverse explores concepts from contemporary science to illuminate scripture and reveal more about the God who has unfurled the multiverse. Sections of the book cover metaphors and parables from mathematics, physics, biology, and computer science.
An ever-growing number of Christians are becoming more and more uncomfortable with the tenets of the church, the stories of the Bible, and the church’s worldview. Statistics show that these feelings easily escalate into a crisis of faith, and for now their predicament is being resolved by leaving the church. This book will certainly help dealing with the crisis by showing that the language of faith is built by a web of metaphors taken from the Ancient Near East. We do not need to take biblical language literally, but as parables for human values in need to be assessed critically.
Hear the Voices of Ancient Wisdom in the Modern Language of Science Ancient traditions, whose only claim to authenticity is that they are old, run the risk of becoming old-fashioned. But if an ancient tradition can claim to be not only ancient but also timeless and contemporary, it has a far greater chance of convincing each new, young generation of its value. Such a claim requires that each generation’s retelling use the new metaphors of the new generation. —from Chapter 1 In our era, we often feel that we can either speak about God or think scientifically about the world, but never both at the same time. But what if we reconciled the two? How could the basic scientific truths of how the natural world came to be shape our understanding of our own spiritual search for meaning? In this provocative fusion of religion and science, Rabbi David Nelson examines the great theories of modern physics to find new ways for contemporary people to express their spiritual beliefs and thoughts. Nelson explores cosmology, quantum mechanics, chaos theory, relativity, and string theory in clear, non-technical terms and recasts the traditional views of our ancestors in language that can be understood in a world in which space flight, atom-smashing, and black holes are common features of our metaphorical landscape. Judaism, Physics and God reframes Judaism so that it is in harmony with the conquests of modern scientific thinking, and introduces fascinating new ways to understand your relationship with God in context of some of the most exciting scientific ideas of the contemporary world.
This ground breaking exploration of faith and numbers provides a whole new way to understand the mystery of God and the universe - a must read for the already spiritual who are looking for a new path to relevancy and the curious skeptic who is willing to entertain another way to approach the most basic question of life: What's at the heart of it all? The answer unfolds on each page of this provocative book as numerical and spiritual concepts transform one another.