MAN, AS GOD’S CREATURE, is essentially a religious being, and, try as he will, he cannot escape being brought face to face with both facts and mysteries which throw into relief the finite inadequateness of his own comprehension of things. This is true of every man, whatever his station or mental capacity. By his own creaturely constitution, as well as by the unmistakeable testimony of the created order which surrounds him, man knows that eternal power and godhead belong to the Creator alone, however much he may wish rebelliously to suppress this knowledge (Rom. 1:18 ff.). The secrets of the universe, of which he himself is part, are inexhaustible and to his questing mind unfathomable in their ultimate depths. The increase of knowledge is always accompanied by the increase of mystery. New acquisitions of comprehension open up new vistas of incomprehension. Hence the inability of the scientist as he probes the structure and significance of our world to dispense with hypothesis and speculation. This is true whether he is investigating through the lens of the microscope the microcosm of the infinitesimally small, or through the lens of the telescope the macrocosm of the vast unimaginable distances and quantities of astronomical space: despite all the amazing advances of our modern age, there are always tantalizing horizons beyond the range of his instruments of detection. Is it surprising that, in attempting to offer an explanation of the paradoxical manifestations of the new physical world into which he is now feeling his way, he finds it necessary to make use of terms which would not be out of place in a volume of theology? Basically, indeed, it is theology which confronts him every time he rounds a fresh scientific ...1
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