SR40. 27 May 2004.
Copyright © The University of Auckland Chaplaincy Publishing Trust, 1984.
Published 1984 by The University of Auckland Chaplaincy Publishing Trust
Maclaurin Chapel
The University of Auckland
Private Bag
Auckland 1
New Zealand.
Edited by
Kevin J. Sharpe
John M. Ker
What is wrong with our
society? What is the root cause of the problems within which our society
disintegrates? The answer is simple. The disease is the way we view our world,
physical, human, theological, biological...our world-view is inadequate.
The challenge faced by
Charles Birch, the Challis Professor of Biology at the University of Sydney and
the keynote speaker at the Colloquium to which the papers printed in this
volume were presented, is precisely to offer to Western society an alternative
and more adequate world-view than that which at present dominates.
‘Religion and Nature’ was the
theme of this the eighth Auckland Religious Studies Colloquium held at the
University of Auckland and attended and enjoyed by people from many walks of
life.
Let me provide an outline of
each of the papers printed in this volume (presentations at the Colloquium by
Adrienne Pratt and Clementina Gordon are not included):
In his three addresses Charles Birch challenges the dominant
way of viewing the world, that of seeing it as built up of basic entities whose
properties can be explained in terms of the building blocks. This view is
responsible for many of our problems and offers no hope for solving them. The
view that Professor Birch proposes as an alternative takes each entity as
analogous to ourselves, viewing each as a subject which experiences. This is
the ecological model. Professor Birch explores this model in what it says for
the sciences, for economics, for religion, and for ethics. ‘The two hardest
tasks for humanity are, firstly, the international political task of creating a
just, participatory and sustainable society. And, secondly, the task of
reforming religion so that it will be a major influence in that new world.’ The
ecological model provides the vision and approach for both of these challenges.
That ‘the earth is the lord’s’
means, according to John Ker in his
paper, that the origin, the laws and the end of the universe are in the hands
of God. We do not understand the proper place of humanity vis-ŕ-vis nature
unless we accept this affirmation. To ignore it is to place at peril human
well-being and survival.
Kathleen Ryan explores the
implications for humanity of the Judeo-Christian creation myths. These myths
create a hierarchy: its god, pure spirit, is at the apex; below god is man; and
after man comes woman and nature. Hierarchical thinking, particularly that
derived from male religion, has justified denying the integrity of both woman
and nature. It has resulted in man being seen as the species and woman as the
sub-species. It has promoted a male anthropocentric (speciesism) approach to
life. If humanity – and all this earth – is to survive, we must move beyond
hierarchical thinking to adopt values and attributes which acknowledge and
respect life’s diversity.
Kevin Sharpe
explores two recent attempts at using Eastern mystical ideas in physics.
Fritjof Capra not only parallels the two systems of thought in his famous The Tao of Physics, but also advocates
the Bootstrap Theory in physics probably because it more closely reflects
Eastern mystical ideas than its rival. David Bohm is the other physicist
examined; he is attempting to introduce an holistic-type of theory into
physics, and it seems as if he too has religious motivations. Religious ideas
should be brought to the sciences as hypotheses, but open still to the
strictures of the scientific method.
Gary Tunnell
attempts a naturalistic explanation of religion on the basis of the human
capacity to create symbols. This ability is understood in terms of the function
of the brain, as derived from natural selection and other evolutionary
mechanisms. The nearly universal presence of religious institutions in cultures
can be accounted for by natural selection operating on ‘meaning’ structures and
processes within the brain. Modern science operates to give ‘meaning’ to the
world using the same neurological mechanisms. This Darwinian model is placed
within the ecological context of us hominids.
David Wansbrough discusses the nature of religious festivals in New Zealand and Australia
as relating to the natural forms found within these two countries. As an
example of how he thinks this can be achieved, he outlines seven nature
festivals for Australia which take as a base the seasons, fauna and flora of
that continent. These attempt to express the soul and life activities in
nature, to deepen sensitivity to the inner and outer rhythms, and to fulfil
human needs as well as those of nature and ‘that which sustains all.’
Many conceptual changes have
taken effect this century, and twenty are outlined by Alun Richards under four general categories: changes in how we
think about thinking, changes in our perspectives of how we view the world,
changes in how we view ourselves, and finally some changes brought about by
science and business.
A wide variation in the
content and perspectives of the papers will be apparent. All seem to be united
in a concern for continuity and the breakdown of the conceptual barriers
between the natural and the human. Can there be a happy future for our culture
if this is not achieved? How to achieve it is another matter.
Amongst the many who should
be thanked for their efforts towards this volume and the Colloquium itself I
must mention Sandra Myer. the Chapel Secretary at the University of Auckland,
the Centre for Continuing Education, and Alan Creak. As always, however, the
time and energy of the speakers and participants at the Colloquium is the key
factor.
Kevin Sharpe, June 1983
Charles Birch, Challis Professor of Biology, School of Biological Sciences, University
of Sydney, N.S.W. 2006, Australia.
John Ker,
Auckland Council of Churches Chaplain, University of Auckland, Private Bag,
Auckland 1.
Alun Richards, 47 View Road, Mairangi Bay, Auckland 10.
Kathleen Ryan, School of Engineering, University of Auckland, Private Bag, Auckland 1.
Kevin Sharpe,
Maclaurin Chaplain, University of Auckland, Private Bag, Auckland 1.
Gary Tunnell,
Department of Anthropology, University of Auckland, Private Bag, Auckland 1.
David Wansbrough, 18 The Links Road, Leura, N.S.W. 2781, Australia.
Preface
Contributors
Religion and Nature. Charles Birch
The Earth is the Lord’s.... John M. Ker
Woman and Nature under
Christianity, or, How Hierarchies Distort. Kathleen
Ryan
Mysticism in Physics. Kevin J. Sharpe
The Origin of God: A
Darwinian Perspective on Religion. Gary
G. Tunnell
Towards New Festivals. David Wansbrough
Twenty Basic Changes this
Century in How People Now See the World. Alun
Richards
Index