A. Biological universality of the pathway logic

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Even if not all human asymmetric divisions lead to cell death, the decision-making machinery, balancing pro-survival vs. pro-death signals, is the same in worms and humans. So, you can argue:

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• C. elegans is a clear, minimal model where the decision is extreme (one survives, one dies). In humans, the same ancient pathway decides life, death, or divergence, just in more complex ways. Therefore, the worm’s asymmetric mitosis is a biological metaphor for all fundamental fate decisions, including those that shape human development and, metaphorically, human love. This keeps a scientific grounding: you’re not saying human love = worm mitosis, but that both are shaped by the same evolutionary inheritance of connection and necessary loss.

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• Conclusion: I chose C. elegans as my narrative framework because its first asymmetric division expresses, in the simplest biological form, the inevitability of separation: one part is sustained while the other is marked for death. While not all human asymmetric divisions result in immediate apoptosis, the molecular logic that governs life, death, and divergence is evolutionarily conserved from worms to humans. I am not claiming a direct equivalence between worm mitosis and human love but rather using C. elegans as a narrative device that illuminates the universal tension between connection and necessary loss—one written into both our biology and our emotional lives.

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B. Connections Between Jesus and Science 

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Homology to human cells within the expression of a poem, can we make a grander suggestion about the connection between God and science, what role can the metaphysical play in bridging this gap albeit the connection of homology to human cells and thus to God would be too asymmetrical to justify based on scientific observation, but instead can be called upon through the importance and function of metaphysics.” So, the argument here is:

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1. I am asking whether this biological similarity can lead to a grander suggestion about the connection between God and science.

2. I acknowledge that this connection to God is too asymmetrical, meaning it cannot be justified by strict scientific observation because the leap from biological similarity to divine connection is not scientifically measurable.

3. Therefore, I propose that metaphysics (the branch of philosophy dealing with what is beyond the physical, including being, meaning, and God) must be called upon to bridge this gap.

4. In other words, while science gives you homology, the poetic and metaphysical dimension allows you to connect it to God, since science alone cannot justify that leap.

5. Evolutionary conservation of the apoptosis pathway of the C. elegans – it has remained similar across many different species over millions of years of evolution, so it is essential for survival, and natural selection has not changed much. Despite the differences in complexity, cell death is nearly the same in tiny worms as in humans.

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C. Identifying the epistemic gap

 

Science explains C. elegans apoptosis and human apoptosis through evolutionary conservation, measurable pathways, and shared molecular logic. But science cannot account for metaphysical meanings such as love, loss, or God. The jump from biological homology to human spiritual experience is asymmetrical, not scientifically justifiable. My resolution to this is that the C. elegans is an object of worship.

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Thus, the central question becomes: can metaphysical poetry bridge the gap between a biological fact (worm apoptosis) and a transcendent meaning (human love, God)?

 

• Where science cannot go, the poem takes us. This might initially sound whimsical, yet it raises an important question: what justifies the claim of truth in metaphysical poetry? Why can’t one simply dismiss John Donne’s use of science in his poetry or George Herbert’s conceit of The Pulley as a lie? What, in fact, sustains the notion of truth within the realm of metaphysics?

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• Perhaps the truth I am claiming is one that I believe to be observable in nature through the Christian understanding of worship—where observing an objective creature or product of God’s creation, such as “soaring on wings like eagles,” becomes a revelatory moment. By the illumination of the Holy Spirit, inference is derived; this metaphysical aspect mirrors the interpretation of the narrative device, in this case, the C. elegans. Thus, the C. elegans becomes not merely a biological subject but an object of worship, from which a revelatory teaching is drawn.

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• The early seventeenth century was marked by the scientific revolution. I am not seeking to displace the contributions of Copernicus, Galileo, Kepler, or Descartes, but rather to argue for what is revealed when one beholds nature—not only with the physical eye but with the gaze of the heart oriented toward the manifestation of the kingdom of heaven on earth.