Are the Natural and the Supernatural the Same?

It is essential to the well-being of the universe that natural processes operate in regular ways.

Frank Lewis Marsh is professor emeritus of biology at Andrews University, Berrien Springs, Michigan.

 

IF WE picture God as an honest worker, who placed a reasoning man in a reasonable and understandable uni verse, it then becomes a function of science to change gaping wonder into intelligent delight, to convert superstition into rational worship.

In the past there were students of nature who considered that a natural process was the result of the action of a Higher Power if it could not be explained in terms of physics and chemistry, that is, if it could not be understood. But as soon as the process was found to be explainable by natural laws, and therefore understandable, they concluded that God was not directing it. As man has become better informed there seems to be a normal tendency to adapt to the more obvious and to ignore or even consider as nonexistent that which appears unfathomable. This evasion of unnatural facts—that is, the supernatural—becomes still more appealing when moral and spiritual responsibilities considered to be dis tasteful accompany the acceptance of the supernatural.

The scientists of the Middle Ages quite unanimously accepted as fact the idea of the supernatural working to accomplish natural processes. To illustrate, the circulation of the blood was believed to result from the effect of the "vital spirit" that the blood was thought to receive in the heart. Thus the important function of the heart was dilatation, because, by its receiving the blood, more of the spiritus could be imparted so that the blood could be empowered to make the circuit once more. When William Harvey, of England, demonstrated in 1628 that the blood did not circulate by the action of the vital spirit but rather because it was simply a liquid confined in tubes that was kept in a one-way motion by means of the con traction of the heart and the action of valves, a major impetus was given to a search for rational explanations of natural phenomena.

As more and more of the vital processes were shown to result from the operation of the laws of physics and chemistry, men turned from the unjustifiable assumption that a supernatural Power carried on these processes in ways that humans could never under stand to the opposite and equally unjustifiable assumption that vital processes were the result of the operation of unaided physiochemical laws in the protoplasm of plants and animals.

In the earlier part of the present century the purely mechanistic concept of a universe that operated without any need of a supernatural Power was wide spread. We are encouraged today to see among scientists evidence of a revival of the concept of a Higher Power; but there is still a general opinion that the two ideas of natural and supernatural are antagonistic. Even among creationists there is some confusion with regard to where one ends and the other begins. We may well raise the question, "Is there a clear line of demarcation be tween natural law and supernatural manifestation?"

It appears to trouble some that God's servants are subject to natural laws in the same way that sinners are subject to them. They have difficulty accepting the concept that God's love is extended to the sinner as much as to the saint. They seem to expect a servant of God to be immune to being run down by an auto mobile, or to death in an airplane accident. But in the same way that God makes His "sun to rise on the evil and on the good," and sends His "rain on the just and on the unjust" (Matt. 5:45), He continues to express impartially His power in all the regular, natural ways that we call natural processes. Any individual, godly or godless, who is momentarily out of harmony with these natural laws must suffer the consequences that come to lawbreakers. The effect may be immediate, as when we step in front of a speeding car or off a roof, or the effect may be more delayed and hidden, as when we neglect the inclusion of essential vitamins in our diet.

The necessity of natural processes occurring in regular ways becomes apparent as we think how things would be in our universe if this regularity were not present. For instance, if gravity worked only part of the time, or in different directions at different times, we would not know what to expect. We might re tire at night resting on top of the bed, but because gravity reversed in direction during the night, we would experience a hard fall against the ceiling. Needless to say, if natural forces did not work in regular ways, we could find ourselves in a chaos. However, as a result of their regular behavior we live in a cosmos.

Before looking thoughtfully into the situation, some exclaim, "How can the cold, mechanical, heartless, impersonal laws of physics and chemistry be expressions of a God of love?" But even a brief consideration will show that a reasonable universe must be just this kind, a place where things occur in regular and predictable ways. It is possible to learn the laws of operation for such a universe and intelligently harmonize with them. We suffer injury in this cosmos whenever we do that which we should have known better than to do. These very characteristics of the natural processes, with all their regularity and impartiality, make it possible for us to steer our course quite safely as regards physical mishap so long as we plan in harmony with natural law. If nature were still perfect and we were familiar with it, for every result, happy or sad, we could find a cause. We read in Proverbs 26:2, "The curse causeless shall not come." The true cause could be known if we lived in a perfect, undegenerated world of law-bound power where every effect had its natural cause.

Ellen White states it this way: "The laws of nature, being the laws of God, are designed for our good; . . . obedience to them promotes happiness in this life, and aids in the preparation for the life to come." —The Ministry of Healing, p. 146. "God is constantly employed in upholding and using as His servants the things that He has made. He works through the laws of nature, using them as His instruments. They are not selfacting. Nature in her work testifies of the intelligent presence and active agency of a Being who moves in all things according to His will." —Ibid., p. 416.

No Essential Differences

The concept of natural law being an expression of God's power and character causes us to see that in actuality there are no essential differences between the natural and the supernatural. The supernatural is considered more miraculous only because it occurs differently from, and out of the regular order of, the natural laws as usually perceived. As Ellen White has expressed it: "In dwelling upon the laws of matter and the laws of nature, many lose sight of, if they do not deny, the continual and direct agency of God. They convey the idea that nature acts independently of God, having in and of itself its own limits and its own powers wherewith to work. In their minds there is a marked distinction between the natural and the supernatural. . . . This is false science; there is nothing in the word of God to sustain it. God does not annul His laws, but He is continually working through them, using them as His instruments." —Testimonies, vol. 8, p. 259.

It is not common to find Christians who expect God to upset His regular way of doing things just for them. But such an expectation is not being fair with God. This attitude of mind develops within the individual a type of smugness that may result in a fatal discouragement when he or his loved ones suffer in the course of natural events. We live in a universe where effect must follow cause in order to produce a harmonious whole.

It is not often that God chooses to perform a miracle. We cannot require this of Him in the world of natural things. God's blessings will naturally fall upon those who study the rules and regulations in the natural world, and place themselves in harmony with them. Any time God chooses He may perform an unnatural act, such as healing someone of a hereditary disease but we must recognize that such occurrences are definitely unusual. If God does not choose to work the miracle for us, it may be because of one of two things: either God sees that it is not best in the light of His entire plan, or we do not have enough faith in what God can do.

What About the Evidences of Evil?

What about the malevolent and the disharmonious aspects of the natural world? How can they be harmonized with the concept that natural phenomena are the expression of infinite intelligence, self-discipline, and love? Our earth is described as presenting a beautiful scene of perfect harmony among living things at the close of Creation week. Animals lived peaceably together as they all fed upon plant materials (Gen. 1:30). Then came that tragic day when our first parents chose rather to believe the god of deceit than the God of truth. Because of this disobedience Satan was able to wrest the vice-regency of this earth from Adam and to begin a gradual burgeoning degeneration in the natural world. The threads of the beautiful web of life became tangled and its lovely pattern stained with blood.

Fairness required that Satan be given an opportunity to demonstrate his claim that he could maintain a superior rulership. Then it was that God placed a curse upon the ground, an act that apparently consisted of a removal, to a gradually increasing degree, of His protection over nature. The experience of Job illustrates how this curse of God enabled Satan to afflict Job—within the limitations set by God.

Satan's hatred of God and jealousy of Christ led him to attempt to destroy all that is good and fair. The following in sight has been given concerning his operation in nature: "Christ never planted the seeds of death in the system. Satan planted these seeds when he tempted Adam to eat of the tree of knowledge which meant disobedience to God. Not one noxious plant was placed in the Lord's great garden, but after Adam and Eve sinned, poisonous herbs sprang up. ... All tares are sown by the evil one. Every noxious herb is of his sowing, and by his ingenious methods of amalgamation [hybridization] he has corrupted the earth with tares." —Selected Messages, book 2, p. 288.

Here we get a glimpse of the origin of such degenerates as thorns, thistles, tares, all pestiferous and poisonous plants, and disease-producing organisms. Other references could be cited to show that this applies in equal manner to unfriendly and dangerous animals, as well.

Satan cannot create life. "The prince of evil, though possessing all the wisdom and might of an angel fallen, has not power to create, or to give life; this is the prerogative of God alone." —Patriarchs and Prophets, p. 264. But he does work through natural laws and processes as a superscientist.

Scientists, through selection, hybridization, and proper use of such poisons as colchicine, have been able greatly to improve our domesticated plants and animals. Satan, by the same means, as a superscientist, has been able to change already-existing helpful plants and animals into dangerous degenerates. Without doubt his superior understanding of the hereditary substance DNA enables him to bring about numerous chemical deteriorations that cause numberless health hazards.

Happily, through God's providence, all nature is in a state of dynamic balance that makes human life still not only possible but even pleasant, the degenerative changes produced by Satan notwithstanding.

It is well for us frequently to remind ourselves that our earth is the actual battleground of the controversy between Christ and Satan. This conflict is waged just as truly in the natural realm as in the spiritual realm. As is the case on every battlefield, we must expect casualties. Because of the present confused state of nature produced by sin, it is inadvisable, and possibly even dangerous, to try to understand why the life of a dear saint may be tragically lost. It is required of us to have faith in God and in the truth of His Word. Eventually we will know why tragedies came. Until that time we must exercise the faith the poet Whittier expressed in his poem "The Eternal Goodness":

"I know not what the future hath

Of marvel or surprise,

Assured alone that life and death

His mercy underlies."


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Frank Lewis Marsh is professor emeritus of biology at Andrews University, Berrien Springs, Michigan.

December 1977

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