1. Introduction
For thousands of years, humanity has witnessed phenomena it could not explain and often saw them as signs or actions of the divine. Over time, however, science has advanced, shedding light where once there were only mysteries and beliefs.
In the Middle Ages, for example, the Black Death was interpreted as divine punishment. Illnesses were seen as consequences of sin or as tests of faith. Today, we know that microbes, viruses, and parasites cause many of these diseases, while others are linked to genetics. Medicine has made great strides in uncovering their origins and developing treatments.
Likewise, an eclipse was once feared as an omen from the gods. Now astronomy can predict exactly when and where it will occur, thanks to our understanding of orbits and planetary alignments.
Isn’t it worth asking, then, what still belongs to the realm of the divine?
Science has indeed explained much of what was once mysterious, especially the questions of ‘how’, such as:
- How stars are formed,
- How diseases spread,
- How species evolve over time.
Yet some questions remain unanswered — especially the deeper ‘why’ questions, for instance:
- Why does the universe exist at all?
- Why is there something rather than nothing?
And those that touch on the immaterial:
- Is death truly the end, or does consciousness continue beyond it?
- How did life first emerge, and for what purpose?
This text is written for those who, like me, seek a spirituality that can be reconciled with reason and with what we know today. I believe spirituality and science are not enemies, but companions in the search for truth.
A little science estranges men from God, but much science leads them back to Him.
On the other hand, however, every one who is seriously engaged in the pursuit of science becomes convinced that the laws of nature manifest the existence of a spirit vastly superior to that of men, and one in the face of which we with our modest powers must feel humble. The pursuit of science leads therefore to a religious feeling of a special kind, which differs essentially from the religiosity of more naive people.