Thoughts on Consciousness

“I think therefore I am” is a famous saying. It would have been better, I think, to say, “I am therefore I think.” The reason for this is that I am going to consider two levels of consciousness. I will begin with a very basic definition that applies to everything that has sentient life. All these forms of life have the ability to react to their internal functions and external environments and then act appropriately. As animal life forms became more complex their consciousness increased to match their growing ability to perform various functions. Up until the creation of humans all consciousness was a biochemical-electromagnetic phenomena.

We are told of the coming of a different level of consciousness in Genesis 1:27 where we are told that God created humans in his own image. There is a difficulty here. What is meant by image? It cannot be anything physical about humans. At the time of human creation God had not taken on any physical characteristics. The three persons of the Trinity were pure spirits and people he created were formed from the dust of the earth. How could we and God share any common image? It must be that God added to the biochemical-electromagnetic consciousness that all animals have. This addition must have been portions of his infinite consciousness.

For these two levels to work together God’s consciousness must be compatible with that of humans. I think I can show they seamlessly fit together by pointing you to the person of Jesus Christ. He had a human consciousness and a fully divine consciousness but there no evident separation when he performed miracles. He would be talking to people, do a supernatural act, and then continue to talk as if nothing spectacular had happened. When he did pray before a miracle it was not that he needed to but that he needed to show people he was one with his Father.

Our two levels of consciousness make it possible for us to think and experience on both physical and spiritual levels. Since neither science nor theology have complete understandings of either level, I think we should just be thankful for what we have and be glad that God shared enough from his infinite consciousness so that we could come to know him and believe in his Son.

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What I Believe: Cosmology

My form of the cosmological argument for the existence of God would be as follows.

The universe did not exist and then came into existence but not in its present form. It came as a complex amalgamation of energy, space and time governed by rules governing its development, including those for entities that did not yet exist.

The universe is teleological. It was created to become what it is and to serve as a platform for what has occurred. To do these things it neither needed to be infinite as space or eternal in time to accomplish what was intended for it.

Due  to the immense complexity and, if you will still existing mystery concerning the universe, nothing in space, time, energy, matter and the laws governing these things is sufficient in itself to explain the existence of the universe.

Therefore, the existence of the universe requires a Creator who must have an existence outside the universe, though not excluded from acting on it and in it, the ability to foresee and direct what it is to become, and when it will end, and the power to make it happen.

What I Believe: Origins and Natures of Humans

When it comes to the origin and nature of humanity, I am going to depart from traditional understandings. First, I think that the two accounts in Genesis of the creation of people are actually two events. The first one, on the sixth day of creation (Genesis 1:26-31) begins with a description of the creation of humans in the same terms as the creation of livestock, wild beasts, and varmints (my terminology). Then that creation account tells us that these people were to be fruitful and multiply and rule over the other animals (except wild animals) and the earth. This mandate to rule, I believe, constitutes their creation in the image of God, that is they were able to think rationally. Since these original people came before people had spirits and Jesus had a body they had to be in the image of God in some way other than physically or spiritually.

The second account, which is that of Adam and Eve, I believe, particularizes the origin and nature of current humanity. The creation of Adam and Eve marked the beginning of a new kind of humanity. It differed from the earlier humanity in that they had an indwelling spirit. As it is written in Ecclesiastes 11:5( ESV) “As you do not know the way the spirit comes to the bones in the womb of a woman with child, so you do not know the work of God who makes everything.” What we do know was that these new people had spirits that came to them while they were babies still in the womb.

These humans were also to have something new—a sense of right and wrong. This came into being when Adam and Eve disobeyed God. It also resulted in them being expelled from the Garden of Eden and forced to make their way in the “real” world and deal with their spiritless relatives. We are told in Genesis 6 how the sons of God found the daughters of man (earlier humans) attractive and the usual thing happened.

By the time of Noah, the attractiveness of the women and their culture had so overwhelmed the virtues of the sons of God that God brought about a mass extinction of humanity, except for eight people of the new type.

I think what I believe about the origin and nature of humanity is different from what you have been told or have read about. Nonetheless, what I have pictured retains the validity of the biblical accounts of creation and also allows for the prior existence of human-type people. It also takes into account the knowledge we have of the effects of mass extinctions on the overall history of life.

What I Believe: The Holy Spirit

Pneumatology is the study of the Holy Spirit. It might also be defined, if we take on the mood of the writer of Ecclesiastes, as a chasing of the wind. However, there is much written about the Holy Spirit in Scripture to help us understand the nature and role of this third person of the Trinity. Despite all the information, we still do not seem to be given a concrete image for our minds except that of, occasionally, a dove.

The word Holy signifies that the Holy Spirit is divine. The words used in the original languages for Spirit have various meanings and always refer to something invisible. Some of these meanings are wind, life, energy or power. All of these meanings designate something outside human control or capture. In other words, the Holy Spirit goes where he will and does what he chooses as far as our wills are concerned, just as the other persons of the Trinity do. At the same time, just as the Son serves the purposes of the Father so the Holy Spirit moves to shape creation, history and people to the will of the Father and Son.

What I Believe: Miracles

Miracles are events that are beyond human power and outside the normal operations of nature. Thus they are described as supernatural. When I think about miracles I realize how many there are, how persistent they are and how unique each is, even though there are categories for those that are similar. For example, the bringing back to life of the son of the widow of Nain is not like the bringing back to life of Lazarus which is not like the Resurrection of Jesus.

Somebody has undoubtedly counted the number of miracles in the Bible and come up with a large number. They are all through the Old and the New Testaments from beginning to end. I believe that there is no reason they should have ceased when the canon was closed. After all, each Christian’s spiritual rebirth is a miraculous and unique event and there have been millions and millions of those.

When we consider miracles, providence, continuing creation and special revelation we can believe in a far richer reality than that of any secular dream. Not to live with awareness of God’s presence in our lives and in our world is not to live a natural life but to exist in an impoverished unnatural condition.

What I Believe: Continuing Creation

Continuing creation is God’s enduring and effective activity in nature and human events. I believe continuing creation allows both God and people to have options while allowing God’s purposes to be accomplished. The dialogue in Exodus 32 between Moses and God following the worship of the golden calf indicates that both God and Moses had real choices they could make. Fortunately for the Israelites, Moses persuaded God to honor his promises to the patriarchs and form the Israelites into an enduring nation.

 

Continuing creation has brought humanity to where it is now and will continue to change the world we live in. Not all change is of God but what prospers and blesses humanity is. There are too many beneficial things given to humanity by God since Adam and Eve to list.

What I Believe: Original Creation

Let me begin with this. I believe the creation poem that begins the Bible was a special revelation, traditionally given to Moses, that gives a true picture of the creation of the heavens and the earth as far as it goes in describing things. In it God painted with a very broad brush as he took us from the beginning of earth as an entity to the apex of his original creation—us.

I do not have a natural affinity for poetry so I have read books to help me better understand and appreciate it. One of the books made a very good point. That was that reading poetry literally was, in most cases, going to cause problems for the reader. You know where I am going with this: the problem of the days and nights.

First, I think that framing the creation account in terms of days and nights gives us a realistic feel for the way the heavens and earth were created in stages. Each of the stages is founded on a previous one and this is the way things occurred. All of physical creation, except at the very beginning, is dependent on something else that existed before it.

Second, I think setting the poem in a seven-day week enhanced the liturgical quality of the poem. This in turn kept it in the Tabernacle and Temple services so that it would come down to us as a suitable praise of God’s original works of creation.

We have, of course, many additional testimonies to God’s creation throughout Scripture, both of his original creation and of his continuing creation.