any place for God in the modern evolutionary view of creation, especially in dealing with the origins of the human race? While providing an impressive and up-to-date summary of current scientific views, he demonstrates that natural science does not explain everything. For all its achievements, science does not provide ultimate answers to questions regarding the meaning of the universe or of life itself. And so he proceeds in chapter 5 to describe special revelation, the term that theologians use to speak of how God reveals himself in prayer, miracles, prophecy, and Scripture, which fill the gaps in general revelation.
Chapter 6 deals with the history of science and its interaction with religion from the Babylonians to the mid-twentieth century. Fleming’s account is brief but provides the reader with the perspective that (as historians like to think) is necessary to understanding how we got to where we are today. In particular it demonstrates that the pioneers of modern science were not narrowly scientific in their approach, but were often men of faith who were deeply concerned with the religious implications of their scientific discoveries. And few fields of modern science have made more progress and require a religious perspective more than the neurosciences. Hence, in chapter 7 he examines the mind, the soul, and the spiritual and mystical experiences that are at the core of religious views of the world. In chapter 8, Fleming brings the various strands that he has so far dealt with together in a discussion of the way in which he believes science and religion provide a comprehensive understanding of the world around us, a world that contains both material and spiritual components. Finally, in an Epilogue (chapter 9), he provides a personal point of view. He writes both as a practicing research scientist in Chemistry and as a Christian believer who is widely read in the literature that addresses the intersection of sciences with theology. He draws on both his own experience in science and his reflections in his journey of faith.
By means of a simple analogy, Sir William Bragg (1862–1942), a Nobel laureate, likened the relation of science and religion “to the cooperation of the thumb and the fingers.”2 They are, he said, functionally and spatially opposite, but it is by means of their opposition that they are able to grasp a wide variety of objects. I find that analogy helpful. Science and religion are not adversaries. They do not offer alternative and competing views of nature. But they are different. When each fills the role that is intended for it, they enhance one another. On the other hand, when science attempts to make religious statements, or religion to make scientific statements, they impinge on one another’s domain and thereby invite conflict. During the last two millennia they have far more often been in harmony than in conflict, each doing what the other could not do. In their fruitful opposition they have provided a comprehensive view of nature, and so enlarged the human mind and exalted the human spirit. The means by which they continue to accomplish that task is the subject of this book.
Gary B. Ferngren
Professor of History
School of History, Philosophy, and Religion
Oregon State University
Corvallis, Oregon
1. Ferngren, Science and Religion.
2. Grant, The Life and Work of Sir William Bragg.
Acknowledgements
Almost three decades ago I began reading books on science and religion to understand how both ways of knowing might coexist. With a little understanding and, I confess, much hubris I began giving presentations, then a series of classes at churches, that ultimately led to co-teaching several classes on science, religion, and society with my friend and colleague Bruce Beaver. The notes I had collected ultimately formed the basis for the current book.
I began the book in collaboration with a dear friend and colleague, David Somers. The basic chronological structure developed over many hours of discussion on how to approach a book on science and religion in a form that would transcend an academic collection of ideas. As the early chapters were written Dave’s focus on relevance helped keep the science in step with religion. I am also indebted to Dave in sharing his neuroscience expertise, which was enormously helpful in writing chapter 7 on mind, brain, and soul.
Over the course of writing this book I have been fortunate, blessed, to have had much advice, critical evaluation, and editorial help. My daughter, Catherine Fleming, who is working on her Ph.D. in English literature, has been my fiercest and finest critic and editor. Although I have referred to her as the Editorial Dark Lord of the North, I am extremely grateful for her refining many versions of the text. She deftly helped focus the drafts around common themes and ensured that each chapter had a central thesis. Her talent for developing ideas is much appreciated in crafting the sections into their final form.
The Reverend Dennett Beuttner, as a former lawyer and now an Anglican priest, has forced me to make sure my arguments are sound while helping me stay true to orthodox religious tenants. Dennett has a knack for straightening nuances and for viewing all sides of an argument that has influenced my thinking and helped correct at least some of the ideas I first put into print. Terry Morrison’s intellectual mentoring in science and faith is deeply appreciated, as is his friendship and wisdom over many years. Rachel Luckenbill has taught me the vagaries of English grammar, though I still fall prey to loose commas! Bruce Johnson’s keen intellectual insight and fine writing skills have helped tremendously in simplifying tricky concepts while staying true to the meaning I wanted to convey. I am particularly grateful to Gary Ferngren for his friendship and wisdom during my early intellectual development and for penning a thoughtful forward to the book. I am most appreciative of significant effort provided by several others who read drafts and provided valuable feedback; Catalina Achim, Alec Cleland, Iain Coldham, Brenton DeBoef, the CAFE group, Fr. James Okoye, and Howard van Cleave.
I have had the great fortune to teach a study abroad course on science and religion which used early drafts of the book. I am most appreciative of the students in these classes who have provided feedback and helped make the concepts relevant. Lastly, I thank my family for indulging many hours of writing, watching videos on science and religion, and visiting museums, exhibits, and religious sites. While I am deeply indebted to the many people who have donated their time to help craft the final manuscript, ultimately I assume full responsibility for errors in the printed version.
“To God be the glory, great things He hath done”
Traditional hymn, lyrics by Fanny Crosby 1875, first published in 1875 in Lowry and Doane’s song collection, “Brightest and Best.”
Introduction
Science and religion are intertwined like DNA. Science and religion provide two perspectives on reality that speak to life’s most fundamental issues: purpose, meaning, and morality. “The Truth About Science and Religion” examines pressing issues at the intersection of science and religion by following the chronological unfolding of the universe. At the heart of many of these issues lies the central question of what being human means.
Science has become a powerful force that influences the way people think about religious issues. Extraordinary advances in science over the last two centuries have revolutionized physics, chemistry, and biology. More recently, evolutionary biology, genetics, and neuroscience have pushed the conventional boundaries of experiments with living systems. Several scientific discoveries have challenged historic theological positions through a greater understanding of reality on the one hand and through the development of techniques capable of manipulating the creation of living systems on the other. Addressing the religious ramifications of these scientific advances requires a clear understanding of both the main scientific ideas and the implications of these ideas for classical theology.
Each
