That the Bible teaches a supernatural view of the universe is beyond question. One need simply open a Bible and read it. It is almost not worth stating, and yet it is absolutely necessary that Christians today insist on a supernatural view of the universe. Having just gone through one of the hard sciences in a secular university setting (including a seminar on Creationism, taught by an atheistic geologist), I have had first-hand view of the incredible levels of naturalism in the universities. Even more than that, I am alarmed at the level of naturalism in the culture at large. I have only realized over the course of the last year how deeply entrenched in materialistic, naturalistic thinking I have been. In his book, “True Spirituality,” the eminent Francis Schaeffer writes,
Surely this is one of the greatest, and perhaps the greatest reason for a loss of reality: that while we say we believe one thing, we allow the spirit of the naturalism of the age to creep into our thinking unrecognized. All too often the reality is lost because the “ceiling” is down too close upon our heads. It is too low. And the ceiling which closes us in is the naturalistic type of thinking.
It would be amusing to me, if it were not so tragic, that amidst the influx of naturalism in the culture, I have never heard a remotely convincing argument for why we should even believe that immaterial, supernatural things do not exist. Instead, it is dogmatically asserted and indoctrinated into students in the public schools of all levels.
This is not to say that Christians should be affirming some sort of Ultra-Gooey Spiritual Plane of Otherness, completely apart from the world in which we live. This is not a coherent reality, because living in that “reality” is really no different than living in a purely naturalistic reality, which is ultimately incoherent. Rather, the events of the Bible were recorded by men writing under the inspiration of the Spirit of God in space-time history, and the events they recorded took place in time and space. In the spirit of Schaeffer, there was a time before the Transfiguration of Christ and there was a time after it. It happened in space and time, and yet in the event we are brought to face the supernatural universe, and there is no contradiction.
The contradiction comes, instead, when we try to make sense of the events of the Scriptures looking through a naturalistic lens. There can no longer be any truth to what we confess in our creeds and teach in our churches, for these things are supernatural in origin. One must either deny the space-time nature of the events of Scripture or disconnect and compartmentalize one’s beliefs, which is really not much different. In such a place, every religion is “true” in the sense that none of them are. Schaeffer writes:
The Bible insists that we live in reality in a supernatural universe. But if we remove the objective reality of the supernatural universe in any area, this great reality of Christ the bridegroom bringing forth fruit through us immediately falls to the floor, and all that Christianity is at such a point is a psychological and sociological aid, a mere tool. […] In Julian Huxley’s concept of romantic evolutionary humanism, religion has a place, not because there is any truth in it, but because in the strange evolutionary formation, man as he now is simply needs it. […] We are merely shut up to anthropology, psychology, and sociology, and all that we say about religion in general–and Christianity specifically–falls to the ground except as it relates to a mere psychological mechanism. All the reality of Christianity rests upon the reality of the existence of a personal God, and the reality of the supernatural view of the total universe.