Dr. Reza Gholami, May 10, 2025
Introduction
In a world where the dialogue between science and religion often leads to misunderstanding or conflict, revisiting core religious concepts can move faith from a defensive stance toward greater depth and richness. One such fundamental concept is “creation”: How did creation occur? What is its relationship with the laws of nature? What is God’s role in it? And what does a religious person expect from this process? Are differences in religious views on creation rooted in cultural or historical diversity? How can we find a constructive balance between personal faith and scientific findings? Might rethinking religious concepts weaken or strengthen traditional beliefs? And what prevents a productive conversation between science and religion?
This essay does not aim to defend specific scientific theories like biological evolution or to superficially reconcile religion and science. Instead, it invites critical reflection on assumptions that often take root in our minds as self-evident truths. As the eminent theologian Paul Tillich said, “Faith without doubt is dead; doubt is the holy fire that keeps faith alive” (Tillich, 1957, p. 8). This essay seeks to ignite that holy fire by posing profound philosophical and theological questions, questions that great thinkers across history have addressed with compelling, though varied, answers.
Instantaneous or Process-Based Creation?
Must creation have happened instantly to signify divine power? Or can we imagine that God designed a purposeful and law-governed system where creation unfolds through natural processes like biology, genetics, and natural selection? Is the concept of time in creation, from a divine perspective, different from human understanding? How can we reconcile religious accounts of creation with scientific evidence for evolution? Could a process-based creation reflect divine patience and wisdom? And does the idea of instantaneous creation overlook the complexity of the natural world?
These questions have long occupied thinkers. Thomas Aquinas argued that God can fulfill His will through “secondary causes,” meaning natural laws, viewing creation as a process aligned with nature’s order (Aquinas, 1265–1274, I, Q. 19, A. 5). John Polkinghorne, a physicist and theologian, saw process-based creation as a sign of God’s greatness, writing, “A God who is present in the order of nature is greater than one who only appears in miracles” (Polkinghorne, 1989, p. 67). Pierre Teilhard de Chardin, a Jesuit scientist, viewed evolution as a divine journey toward perfection and consciousness, which he called the “Omega Point” (Teilhard de Chardin, 1955, p. 238). In Islamic tradition, Seyyed Hossein Nasr interprets evolution as part of a divine order that guides life toward complexity and perfection under God’s transcendent guidance (Nasr, 1968, p. 89). These responses, each from a unique perspective, see process-based creation not as opposed to faith but as a manifestation of divine wisdom. Yet, emphasizing instantaneous creation might limit God to a creator confined to extraordinary events. Reflecting on nature’s causal continuity offers a deeper path to understanding this wisdom.
Intervention or Law-Governed Order: God Within Nature
If creation is a law-governed system, does God constantly intervene in it? Or is His role found in the initial design and overarching guidance? Could the order of nature itself be a form of hidden divine intervention? How can we reconcile God’s absolute power with non-direct intervention? Does the expectation of divine intervention stem from human needs for assurance and control? And could the law-governed nature be seen as a continuous miracle?
These questions challenge the anthropomorphic image of God. Baruch Spinoza rejected a God who intervenes selectively, equating God with nature and seeing its order as the expression of divine essence (Spinoza, 1677, Part I, Proposition 33). Jürgen Moltmann, a modern theologian, argues that God is present within natural processes, guiding creation from within rather than through external interventions (Moltmann, 1985, p. 212). Ibn Rushd, an Islamic philosopher, emphasized in The Decisive Treatise that nature’s order reflects divine wisdom, with God acting through causal laws (Averroes, 1179, p. 34). Alvin Plantinga, a Christian philosopher, contends that natural laws are God’s tools for fulfilling His will, with extraordinary interventions reserved for specific cases like revelatory miracles (Plantinga, 2011, p. 94). These answers—from Spinoza’s pantheism to Moltmann’s dynamic theology and Ibn Rushd’s rationalism—view nature’s order as a sign of divine wisdom, challenging the image of a God who constantly “fixes” creation. Such a view portrays a wiser, transcendent creator.
It seems that God’s involvement in nature—whether in response to human prayers or extraordinary events like miracles—is not outside the framework of nature, as long as we see nature not as a closed, mechanical system, but as a living structure with multiple levels of causation and openness to the Creator.
Human Nature, Nature, and Natural Selection
Human nature (fitra), as an innate inclination toward goodness, truth, and spirituality, is central to monotheistic religions. But how does this align with the natural processes of creation, especially biological evolution? Is human nature a product of evolution, or does it have a source beyond biology? Could metaphysical qualities like reason be the outcome of biological and genetic evolution? How can we connect the instinct for survival with moral values? Could natural selection be a tool for achieving divine purposes? And does the concept of human nature vary across religions?
Ibn Sina described human nature as “potential knowledge” within the human soul, actualized through reason and experience, viewing reason as a non-material essence yet linked to the body, a perspective partially compatible with evolution (Avicenna, 1027, p. 245). Seyyed Hossein Nasr sees natural selection as part of a divine order guiding life toward perfection, with reason’s emergence as a sign of divine guidance within natural processes (Nasr, 1968, p. 89). Francis Collins argues that reason and human nature could arise through evolution, guided by God, viewing reason as a reflection of “God’s image” in humanity (Collins, 2006, p. 229). Conversely, Thomas Nagel contends that the emergence of reason and consciousness cannot be fully explained by material processes, requiring a metaphysical explanation (Nagel, 2012, p. 44). These responses—from Collins’ science-faith harmony to Nagel’s metaphysical stance—suggest that human nature and reason may evolve within nature, but could this evolution itself be evidence of divine design? Perhaps the apparent conflict between natural selection and morality stems from a simplistic view of human nature, and both nature and reason lie in nature’s transcendence.
Evil in Creation and the Test of Divine Wisdom
The problem of natural and moral evil is among the most challenging theological questions. If God is wise and all-powerful, why does His creation include pain, death, disease, and disasters? Could evil seem negative only from a human perspective, holding a different meaning in the divine scale? How can natural sufferings like disasters align with divine wisdom? Is evil necessary for human freedom? And does viewing evil as a “test” fully address its complexities?
Augustine argued that evil results from the misuse of human freedom, yet God transforms it into good (Augustine, 397–400, Book VII). Gottfried Leibniz saw the world as the “best possible world,” where evils are necessary for a greater good (Leibniz, 1710, p. 128). John Hick proposed the “soul-making” theory, viewing evils as tools for spiritual and moral growth (Hick, 1966, p. 253). In Islamic philosophy, Mulla Sadra considered evil part of the existential movement toward perfection, leading to good on a grand scale (Sadr al-Din Shirazi, 1630, p. 412). These responses—from Augustine’s focus on freedom to Mulla Sadra’s holistic view—see evils not as flaws but as necessary outcomes of a law-governed system enabling freedom, growth, and perfection. Yet, do these answers fully explain seemingly meaningless suffering?
Divine Justice and Wisdom in Natural Order
Traditional views of divine justice often expect immediate rewards and punishments. But in a law-governed creation, divine justice may lie in “providing equal opportunities for growth for all.” Are natural inequalities, like differences in talents, contrary to divine justice? How can we connect seemingly meaningless suffering with divine wisdom? Is divine justice meaningful on a grand scale or in individual lives? And can nature be seen as a divine court of justice?
Mulla Sadra saw divine justice in the grand movement of existence toward perfection, rendering inequalities meaningful within this process (Sadr al-Din Shirazi, 1630, p. 412). Ibn Sina, in The Healing, viewed justice as part of the universal order that enables perfection for all, despite apparent disparities (Avicenna, 1020, p. 378). Rabindranath Tagore, the mystic poet, saw suffering and inequality as part of a divine design for spiritual growth (Tagore, 1910, p. 45). William Lane Craig argued that divine justice is completed in the afterlife, with earthly sufferings part of God’s plan for human growth (Craig, 2008, p. 167). These answers—from Mulla Sadra’s Islamic philosophy to Tagore’s mysticism—see divine wisdom in a structure that enables meaning and freedom, even amidst challenges. But do these views fully justify apparent inequalities?
The System of Nature: Beyond Physics
When we talk about the system of nature and its laws, we shouldn’t think these laws are limited to classical or modern physics. While many natural processes can be understood through physical laws, this narrow view doesn’t capture the full reality. Thomas Nagel, in Mind and Cosmos (pages 5, 15, 85, 91, etc.), states that “an explanation based only on physics cannot account for phenomena like consciousness, value, or purpose.” Therefore, we must accept that nature might include metaphysical or even purpose-driven elements that operate rationally and orderly without disrupting the system.
Nagel warns that “the usual scientific story is very incomplete, not just in its details but in its guiding principles.” A purely physical view of nature limits our understanding. Nature may not only carry physical order but also reflect deeper levels of meaning and structure that human concepts haven’t fully grasped yet.
Nagel asks us to consider that nature might have a kind of direction. He writes, “Nature’s direction might make the emergence of life, consciousness, and rational understanding likely or even necessary.” This idea opens the door to metaphysics in understanding nature and shows that such ideas don’t necessarily conflict with the world’s order.
Thus, our view of nature’s laws should go beyond just physics. Some parts of this system might only be understood through non-physical or metaphysical concepts, while still being rational and coherent.
However, it’s important to note that explaining how physics and metaphysics interact in nature’s system requires careful philosophical work. Without this, claiming metaphysics could open the door to superstition in our understanding of existence.
What Do We Expect from God?
What does a religious person want from God? A God who quickly solves problems, or one who has designed a wise system inviting humanity to growth and choice? Are our expectations more psychological than divine? How can we balance personal responsibility with hope in divine grace? Is changing our expectations a sign of spiritual maturity? And does the idea of God as a problem-solver come from religious texts or human interpretations?
Søren Kierkegaard viewed mature faith as embracing existential tensions and trusting divine wisdom, not expecting problem-solving (Kierkegaard, 1843, p. 54). Simone Weil directed expectations toward love and surrender to God’s will, not material solutions (Weil, 1951, p. 117). Al-Ghazali, in The Revival of Religious Sciences, saw faith as trust in divine wisdom coupled with personal responsibility (Al-Ghazali, 1100, p. 203). Reinhold Niebuhr described faith as accepting human limits and trusting divine grace (Niebuhr, 1941, p. 178). These responses transform childish faith into mature faith, recognizing God as a wise creator, not a tool for fixing problems. But is this mature faith attainable for all?
Knowing God: From Miracles to Nature
Is knowing God through nature’s laws more valid than relying on miracles? If natural laws reflect divine will, why consider miracles the sole basis of faith? Are miracles only for proving God’s existence, or do they have deeper meaning? Is nature a divine language? Does knowing God through nature depend on culture and knowledge? And is faith based on nature as inspiring as faith based on revelation?
Ibn Rushd argued that studying nature is a path to knowing God, complementing revelation (Averroes, 1179, p. 34). Francis Collins saw nature as a divine book revealing God alongside revelation (Collins, 2006, p. 229). Jonathan Edwards viewed nature’s beauty as a sign of divine presence (Edwards, 1765, p. 62). Rumi saw nature as a mirror for the hidden divine world: “From this visible world, see the hidden world” (Rumi, 1273, Book I, Line 1023). These responses—from Ibn Rushd’s rationalism to Rumi’s mysticism—see nature as a valid path to knowing God. But is this path equally accessible to all?
Conclusion: Reflective Faith, Not Defensive Faith
This essay aims to open a dialogue on concepts like creation, human nature, evil, justice, wisdom, and miracles. Does questioning faith show weakness or strength? How can we balance tradition and innovation in religious thought? Can reflective faith reduce religious prejudice? And does spiritual growth require constant reevaluation of beliefs? Paul Tillich saw questioning as part of dynamic faith (Tillich, 1957, p. 8). Abdolkarim Soroush viewed belief reevaluation as essential for spiritual growth and reducing prejudice (Soroush, 1991, p. 123). Charles Taylor saw reflective faith as a way to live spiritually in the modern age (Taylor, 2007, p. 432). Ibn Arabi viewed spiritual growth as openness to new meanings (Ibn Arabi, 1240, p. 89).
These concepts need reunderstanding, not to conform to science, but to purify faith and bring it to intellectual and spiritual maturity. Reflective faith invites us to see the hidden world within nature and creation.
This article tries to encourage thinking about the following ideas without favoring biological theories:
First: Religions can reinterpret the concept of time in holy books to present creation as a process, not a sudden event. A process of creation does not deny a purposeful Creator or the existence of a meaningful universe.
Second: The universe being governed by a lawful system is wise and does not conflict with God’s absolute power or His sustaining role in the world. Expecting God to constantly intervene and bypass the system of nature comes from mistakenly viewing God in human terms.
Third: The system of nature is based on wisdom and justice. The idea that biological evolution lacks wisdom and justice needs rethinking.
Fourth: Miracles or prayers happen within the system of nature. The belief that every miracle or prayer means breaking the laws of nature needs reconsideration.
Fifth: When we talk about the system of nature and its laws, it’s not necessarily just about physical laws, even though we know humanity may not yet have discovered many physical laws. It’s possible that metaphysics also plays a role in the system of nature and its laws, contributing without disrupting the order of the system. Therefore, in all discussions about the system of nature and its laws, the presence of metaphysics cannot be denied.
Sixth: Although some have turned the theory of biological evolution into a taboo, like any other scientific theory, it is falsifiable. That said, we should neither fall into dogmatism by pitting religious faith against science nor make faith entirely subject to relative and falsifiable scientific theories.
References
- Al-Ghazali. (1100). Ihya Ulum al-Din (The Revival of Religious Sciences). Translated by Fazl-ul-Karim, Darul Ishaat, 1993.
- Aquinas, Thomas. (1265–1274). Summa Theologica. Translated by Fathers of the English Dominican Province, 1920.
- Augustine of Hippo. (397–400). Confessions. Translated by Henry Chadwick, Oxford University Press, 1991.
- Averroes (Ibn Rushd). (1179). Fasl al-Maqal (The Decisive Treatise). Translated by George Hourani, Brill, 1961.
- Avicenna (Ibn Sina). (1020). Al-Shifa (The Healing). Edited by Ibrahim Madkour, Dar al-Kitab al-Arabi, 1956.
- Avicenna (Ibn Sina). (1027). Al-Najat (The Salvation). Edited by Majid Fakhry, Dar al-Afaq, 1985.
- Collins, Francis S. (2006). The Language of God: A Scientist Presents Evidence for Belief. Free Press.
- Craig, William Lane. (2008). Reasonable Faith: Christian Truth and Apologetics. Crossway.
- Edwards, Jonathan. (1765). Images or Shadows of Divine Things. Edited by Perry Miller, Yale University Press, 1948.
- Hick, John. (1966). Evil and the God of Love. Harper & Row.
- Ibn Arabi. (1240). Fusus al-Hikam (The Bezels of Wisdom). Translated by R.W.J. Austin, Paulist Press, 1980.
- Kierkegaard, Søren. (1843). Fear and Trembling. Translated by Alastair Hannay, Penguin Classics, 1985.
- Leibniz, Gottfried Wilhelm. (1710). Theodicy: Essays on the Goodness of God, the Freedom of Man, and the Origin of Evil. Translated by E.M. Huggard, Open Court, 1985.
- Moltmann, Jürgen. (1985). God in Creation: A New Theology of Creation and the Spirit of God. SCM Press.
- Nagel, Thomas. (2012). Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is Almost Certainly False. Oxford University Press.
- Nasr, Seyyed Hossein. (1968). Man and Nature: The Spiritual Crisis in Modern Man. Unwin Paperbacks.
- Niebuhr, Reinhold. (1941). The Nature and Destiny of Man. Charles Scribner’s Sons.
- Plantinga, Alvin. (2011). Where the Conflict Really Lies: Science, Religion, and Naturalism. Oxford University Press.
- Polkinghorne, John. (1989). Science and Providence: God’s Interaction with the World. SPCK.
- Rumi, Jalaluddin. (1273). Masnavi-ye Ma’navi (The Spiritual Couplets). Edited by Reynold A. Nicholson, Gibb Memorial Trust, 1925–1940.
- Sadr al-Din Shirazi (Mulla Sadra). (1630). Al-Hikmat al-Muta’aliyah fi al-Asfar al-Arba’ah (The Transcendent Philosophy in the Four Journeys). Edited by Mohammad Reza Juzi, Dar Ihya al-Turath, 1981.
- Soroush, Abdolkarim. (1991). Qabd va Bast-e Teorik-e Shariat (The Contraction and Expansion of Religious Knowledge). Serat Cultural Institute.
- Spinoza, Baruch. (1677). Ethics. Translated by Edwin Curley, Penguin Classics, 1996.
- Tagore, Rabindranath. (1910). Gitanjali. Translated by William Radice, Penguin Books, 2011.
- Taylor, Charles. (2007). A Secular Age. Harvard University Press.
- Teilhard de Chardin, Pierre. (1955). The Phenomenon of Man. Translated by Bernard Wall, Harper & Row, 1959.
- Tillich, Paul. (1957). Dynamics of Faith. Harper & Row.
Weil, Simone. (1951). Waiting for God. Translated by Emma Craufurd, Harper Perennial, 2009.