Analysis and Evaluation of God in "Stories of God"

But contrary to Shea's presumption that science has discredited religion, what we re everyy have are two separate sources of knowledge. acquirement is mainly concerned with the phenomenal world, period religion is principally interested in spiritual concepts. However, it is surely straight that science has always come out the superior when it has engaged theology in battle. In each of the conflicts surrounded by scientists and theologians, the validity of the scientific, inductive method has been established by its applicative evaluations and conclusions. So very of ten, religion has been forced to modify its views concerning the founding when confronted by the testimony of scientific proof and fact. And so, the universe analyse and investigated by the scientific disciplines moves forward precisely as if theology does not exist. But it does not automatically follow that this proves idol does not exist. Science is not capable, at this point, of either proving or disproving the existence of God. Consequently, with this is mind, the following statement by Shea seems to be or so presumptuous: "Science does not threaten to exhaust transcendence but reaffirms it in every advance" (Shea 24).

However, it is certainly true that at its most extreme reaches. science does lead us into metaphysical avocationions. Perha

With regard to Christianity and myth, Shea takes the line that the story of Jesus is really the story of God: "The safe news is not well-nigh Jesus but about God and us through Jesus. In other wrangle Jesus is not a heavenly exemption, but the divine revelation of the always and everywhere interaction of God, self, and neighbor. To encompass this fuller inwardness the life of Jesus is placed within other stories of God. These stories contextualize and climb up the deepest meaning of the Jesus story. In turn, the Jesus story specifies and reconfigures the stories of God. What emerges is a new story of God and forgivingkind, one through which we sack up relate to the Mystery within which we live, and move, and have our being" (Shea 119-120).

As Shea moves into the final portions of his book, he becomes increasingly focused and centered on Christianity.

ps this is because science does not have ultimate answers to what Shea calls Mysteries. Science cannot say why the universe exists or why on that point is life. Thus Shea states: "When we meditate, we are forced to ask the meaning of it on our coming and going, we are forced to ask the meaning of it all and the awareness of Mystery is upon us. And if we follow the strange lead to our flavor and imagination, we are soon in ontological wonder -- 'Why is in that location anything at all?'" (Shea 26). The answer to that question remains ambiguous. every why questions are ambiguous on our human level. Shea admits this: "Our race to Mystery is also ambiguous . . . Mystery, because of its pervasiveness and ultimate character, either reasonableness or undermines our deepest hopes and loves. Its importance is beyond measure" (Shea 38). Shea describes our human military position quite well. For certainly, all of our hopes and fears are related to Mystery, which Shea believes stimulates a quest for meaning. Consequently, Shea arrives at this belief: "It seems that there is no darkness which human
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