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As I’ve written here numerous times recently, our tendency is to see history and current events happening “by chance,” as if there is no guiding hand directing people and events, and things just happen. Maybe if there is any guiding hand it’s of a very bad pin ball wizard. But in fact, there is an Almighty guiding hand, the God we read about in our Bibles. We find it easy to believe He directed all things in redemptive history, but outside of the Bible we tend to see history and current events as atoms in the form of people just colliding willy-nilly ending up who knows where. But these words in Psalm 75 don’t allow that interpretation of what happens in our world:
6 Not from the east or the west
or from the desert comes exaltation.
7 It is God who judges:
He brings one down, he exalts another.
Think about the implications of this. Not a single individual goes up or down in the world apart from God’s will, and this means anywhere and everywhere in the world. We call this God’s providence.
I don’t believe this is only at the highest reaches of geopolitical power, like presidents or kings or prime ministers, but who gets the corner office, or becomes a store manager, or gets a job in the first place, or gets the gig with the band, or any number of infinite examples of human relationships. The Apostle Paul put it this way in Acts 17 speaking of God, “He gives all life and breath and everything else,” which is as comprehensive as it gets.
This is important for a variety of reasons, not least of which it is true. God is the sovereign ruler of all things. Most importantly, the entire meaning of history is God advancing his kingdom in Christ, and Christ building his church by the power of the Holy Spirit. This means nothing that happens in our lives (Rom. 8:28) or in the lives of anybody on earth, is insignificant. God is ordaining all that happens, literally every single thing every single second of every single day toward the ends of his choosing (i.e., the advance of His kingdom and the building of His church). I’m guilty at times, and I’m sure most Christians are, of seeing some things as “just happening,” as if they are outside of the telos of God’s designs in the ultimate redemption of the universe. Nothing happens by accident. Jesus uses a bird to make the point:
Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father.
Some people rather than taking comfort from this fact of existence, struggle with trying to understand how God’s sovereign control of all things can coexist with man’s free will and accountability. This struggle has long and deep philosophical roots in Western history. I’ve never had a problem with it because I don’t feel the need to understand how both could be true at the same time because in the Bible they clearly are. We get into trouble when we think we either need to understand what is clearly a mystery of God’s being, or are owed such understanding.
But speaking of the deep philosophical roots, I’ve been listening to a podcast series on Thomas Aquinas from the Ezra Institute. It has helped me to further understand why people in Western secular culture struggle with or feel the need to understand God’s sovereignty vis a vis man’s free will. When I was a young Christian, I came across Francis Schaeffer’s The God Who Is There and learned that Schaeffer was not a big fan of Aquinas. For Schaeffer, Aquinas was the turning point in Western intellectual history, and thus culture, because he tried to synthesize the philosophy of Aristotle with Christianity.
For a long time I’ve tried to understand why some Christians think this was a disaster for Western civilization, and others think it was a good thing. The guys at the Ezra Institute are definitely of the former, and I understand better now why. Simply, what happened was Aquinas created a higher order of things in grace, and a lower order in nature. What ends up happening is a kind of dualism where the upper story is for spiritual things, and the lower story “natural” things. Eventually in Western culture as it secularized, the upper story is either unknowable or only accessible via a “leap” of faith, and “real” knowledge is only available in the lower story or material world. The result was a slowly evolving secularism where God became persona non grata and religion a purely personal matter with no relevance to culture.
The challenge for Christians is that we’re programmed in this dualistic view of things just living in a secular Western culture, even if we know intellectually that God is Lord over all creation, every square inch of it. I often use the example I learned from C.S. Lewis who said that Mary’s virgin birth was just as miraculous as every birth. Prior to reading that several years ago I hadn’t realized how programmed I’d been into seeing certain things as “natural” and other things as super-natural. There is nothing “natural” about any birth, or anything in God’s created material reality.
The Bible doesn’t allow us any such distinction, and intellectually I knew that, but I was still influenced to see things that way. I no longer am. To fight against this secularist tendency one practical thing I do now is no longer refer to the created world as “nature.” When Western culture was thoroughly Christian using the word nature wouldn’t have been a problem because everyone agreed that meant God’s created material reality. But as the 19th century progressed, especially with the physics of Newton in full bloom and the idea of evolution percolating among intellectuals, nature soon came to mean “nature,” as in something in the lower story that runs all by itself. Nowadays if you hear or read a secular person use the word nature, it’s amazing what “nature” can do. Just replace that word with God, and there would be no difference.
In our day we should only refer to “nature” as creation because anytime the word nature is used in our secular culture the assumption is “acts on its own.” If we’re to be salt and light to our dark world, we have to be smart about how we use language and affirm our Creator God every chance we get. The fact of the matter is this, “since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made . . .”
If you like philosophy and this topic interests you, you can listen to the podcast here: Aquinas and the Nature/Grace Divide. It looks like there are nine total episodes, but the one I specifically linked to is about the topic of this post.
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