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Trinity: Community of God - Part 2
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In part 2 of our 3 part series on the Trinity as Community, we explored how Trinitarian ideas intersect with contemporary discussions in art and science.
We proposed that God as the Trinity is the foundation of our reality. This might seem to contradict contemporary scientific understandings, which focus on string theory, quantum fields, and the Big Bang.
Today, science is our primary tool for explaining the universe, often sidelining religion. Modern culture sometimes views rejecting religion as enlightened.
However, discarding religious concepts is not straightforward. For example, early in Einstein’s career, his equations suggested the universe was expanding, implying a beginning, which conflicted with his belief in a steady-state universe. He introduced a "fudge factor" to his model.
In 1929, Edwin Hubble’s observations confirmed the universe's expansion, leading Einstein to embrace the Big Bang theory, admitting his initial resistance was philosophical, not scientific. Interestingly, the Big Bang theory was proposed by Georges Lemaître, a Belgian Catholic priest, who accepted a universe with a beginning.
Thus, the Christian concept of the Trinity informs both art and science. God’s triune nature, a community in himself, is fundamental. His personal nature underpins all reality, predating matter, energy, space, and time. This contrasts with the contemporary view of an impersonal, random universe. The Trinity shows that absoluteness and personalness are inseparable in God.
From this perspective, arts and sciences are distinct yet complementary. The sciences rely on God’s absoluteness, while the arts draw on his personalness.
Often, we feel compelled to align with one over the other, but a more complete human experience might come from embracing both aspects. Reflecting God's image involves acknowledging the importance of both his absoluteness and personalness, recognizing that questions about human nature are as significant as scientific inquiries.
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