God of the gaps

'God of the gaps' is a theological perspective in which gaps in scientific knowledge are taken to be evidence or proof of God's existence. The 'gaps' usage was made by Christian theologians not to discredit theism but rather to point out the fallacy of relying on teleological arguments for God's existence. Some use the phrase as a criticism of theology, to mean that the existence of a creator is almost always proposed for anything not currently explained by science.Must we then postulate Divine intervention? Are we to bring in God to create the first current of Laplace's nebula or to let off the cosmic firework of Lemaître's imagination? I confess an unwillingness to bring God in this way upon the scene. The circumstances with thus seem to demand his presence are too remote and too obscure to afford me any true satisfaction. Men have thought to find God at the special creation of their own species, or active when mind or life first appeared on earth. They have made him God of the gaps in human knowledge. To me the God of the trigger is as little satisfying as the God of the gaps. It is because throughout the physical Universe I find thought and plan and power that behind it I see God as the creator.how wrong it is to use God as a stop-gap for the incompleteness of our knowledge. If in fact the frontiers of knowledge are being pushed further and further back (and that is bound to be the case), then God is being pushed back with them, and is therefore continually in retreat. We are to find God in what we know, not in what we don't know.There is no 'God of the gaps' to take over at those strategic places where science fails; and the reason is that gaps of this sort have the unpreventable habit of shrinking.Either God is in the whole of Nature, with no gaps, or He's not there at all.The expression, 'God of the Gaps,' contains a real truth. It is erroneous if it is taken to mean that God is not immanent in natural law but is only to be observed in mysteries unexplained by law. No significant Christian group has believed this view. It is true, however, if it be taken to emphasize that God is not only immanent in natural law but also is active in the numerous phenomena associated with the supernatural and the spiritual. There are gaps in a physical-chemical explanation of this world, and there always will be. Because science has learned many marvelous secrets of nature, it cannot be concluded that it can explain all phenomena. Meaning, soul, spirits, and life are subjects incapable of physical-chemical explanation or formation.It is theologically more satisfactory to look for evidence of God's actions within natural processes rather than apart from them, in much the same way that the meaning of a book transcends, but is not independent of, the paper and ink of which it is comprised. 'God of the gaps' is a theological perspective in which gaps in scientific knowledge are taken to be evidence or proof of God's existence. The 'gaps' usage was made by Christian theologians not to discredit theism but rather to point out the fallacy of relying on teleological arguments for God's existence. Some use the phrase as a criticism of theology, to mean that the existence of a creator is almost always proposed for anything not currently explained by science. From the 1880s, Friedrick Nietzsche's Thus Spoke Zarathustra, Part Two, 'On Priests', said '... into every gap they put their delusion, their stopgap, which they called God.'. The concept, although not the exact wording, goes back to Henry Drummond, a 19th-century evangelist lecturer, from his Lowell Lectures on The Ascent of Man. He chastises those Christians who point to the things that science can not yet explain—'gaps which they will fill up with God'—and urges them to embrace all nature as God's, as the work of 'an immanent God, which is the God of Evolution, is infinitely grander than the occasional wonder-worker, who is the God of an old theology.' In 1933, Ernest Barnes, the Bishop of Birmingham, used the phrase in a discussion of general relativity's implication of a Big Bang: During World War II the German theologian and martyr Dietrich Bonhoeffer expressed the concept in similar terms in letters he wrote while in a Nazi prison. Bonhoeffer wrote, for example: In his 1955 book Science and Christian Belief Charles Alfred Coulson (1910−1974) wrote: