Professional Documents
Culture Documents
CONTENTS
3. The Enlightenment
• Kuhn
• Polanyi
• Sociology of knowledge
• Postmodernity
See also:
Steve Bishop, ‘Science and faith: boa constrictors and warthogs?’,
Themelios 19.1 (1994), 4-9.
Steve Bishop, ‘Introductory resources for the interaction of science and
Christianity’, Themelios 19.2 (1994), 16-20.
The book Reason, Science and Faith (Monarch,1999) by Roger Forster and Paul
Marston has led to this website: www.reason-science-and-faith.com
S. Jaki, The Road of Science and the Ways of God (Edinburgh: Scottish
Academic Press, 1978).
‘The birth of science came only when the seeds of science were planted
in a soil which Christian faith in God made receptive to natural theology
and to the epistemology implied in it’ (p. 160).
Whitehead (Science and the Modern World, 1953), who shows the essential
presuppositions for Western science of order, intelligibility, cause and
effect (rooted in a created beginning) to have been elements made
available to the West through the historic Christian faith.
It was the rule rather than the exception, historically, that the “founding
fathers” of science had Christian commitments.
1991).
It might be more accurate to say that science owes its rational, truth-
seeking character to philosophy, which is the proper domain for
discussion of the necessary presuppositions of science, but the main
features of Christian theology are consistent with such presuppositions.
Once science was well-established, its own success was sufficient
justification for many (atheistic or agnostic) scientists, who maintained
the assumptions of orderliness and intelligibility without the need for
religious legitimation.
Nevertheless, ‘none of this changes the fact that science makes sense
only in a certain kind of world - the kind that was in fact first envisioned
by Christian theism’ [M. Peterson et al., ‘Religion and Science’, in Reason
and Religious Belief: An Introduction to the Philosophy of Religion (OUP, 1991).
p. 214].
Descartes
The development of modern science was given a dualistic, and
eventually disruptive, bias by Descartes’ bifurcation of reality into
subjectivity and objectivity, and his subjectivisation of reality to the
concepts of mind.
Kant
• Kant posited the discontinuity between the realm of nature and the
realm of freedom.
•The ‘nature pole’ (causality/determinism, science, history) is
characterised by the scientific, theoretical, subject-object relationship.
• The ‘freedom pole’ (faith, religion, ethics, aesthetics) transcends that
relationship.
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
Scientism
The enormous successes of science have been achieved by its self-
restriction to the expertise of its own area - but there are new apologists
who abandon this humility, and claim not only that science describes its
own area remarkably well, but also that its own area is the only one
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
‘Scientism has pretensions to a mode of inquiry that tries to deny its own
hermeneutical character and mask its own historicity so that it might claim
ahistorical certainty.’ (David Tracy)
Postmodernity
Such developments have also contributed to the emergence of a
“postmodern” mind-set, or condition, which, while not denying
rationality completely, no longer perceives any knowledge to be certain
or objective.
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
This raises basic questions concerning the relation between truth and
cultural context, interpretation and meaning.
Induction
Francis Bacon (1561-1626) can be called the midwife of modern scientific
method: his ideas continue to form the basis of what many think of as
the method of science. In Bacon’s view, any properly established science
must begin from, and be controlled by, observations untainted by
presuppositions or prejudices. Then, by the logical process of induction,
correct generalisation and explanatory principles begin to emerge from
the organised data. The method seeks to guarantee objectivity,
empiricality and rigorous rationality.
Deduction
Closely related to inductivism is deductivism. Instead of moving from the
specific (events) to the general (laws, theories), deductivism starts with a
law or theory and deduces another event. If the event does not occur,
then the law or theory may require modification.
Popper
One of Popper’s concerns was to demarcate science from pseudo-science.
He rejected the positivist idea that verification was decisive. For Popper,
scientific theories could not be proved, they could only be falsified.
Kuhn
Kuhn’s major work is The Structure of Scientific Revolutions (1962, 1970).
Kuhn rejects the popular view of the development of science as
‘development-by-accumulation’ (p. 2), a view popularized in standard
histories of science. He introduced the concept of paradigm shift to
explain how he saw the development of science.
For Kuhn, there are three phases in the development of science: normal
science, crisis and revolutionary science.
accepted than the others, and consequently takes over as the dominant
paradigm. ‘Revolutionary science’ becomes (new) ‘normal science’.
Weaknesses:
Science is condemned to ‘perpetual revolution’. Kuhn’s view leads to
relativism: “truth” is determined by the dominant paradigm. Kuhn
overemphasizes the social dimension, and consequently distorts reality
and reduces science to this dimension.
Feyerabend
Feyerabend has maintained that there is no such thing as the scientific
method. ‘Anything goes’! This is an anarchistic view of the scientific
method.
Polanyi
Michael Polanyi (1891-1976): Hungarian-born scientist-turned-
philosopher.
Science, Faith and Society (1946)
Personal Knowledge: Towards a Post-Critical Philosophy (1958)
The Tacit Dimension (1966)
‘We know more than we can tell’ (TD, p.4) perhaps best describes
Polanyi’s thesis. Polanyi expounds what he describes as a ‘post-critical
philosophy’ in the spirit of Augustine:
a) Passion
The positivists denied any personal, subjective aspect to science. Popper
acknowledged it but marginalized it. Polanyi makes it fundamental to
knowledge.
c) A network of beliefs
Knowledge also functions within a network of beliefs. This network acts
as a vision of reality which filters sense-data before they become
observations. The vision of reality provides a framework of ultimate
beliefs for knowledge. These beliefs are accepted a-critically on the basis
of commitment: they are irrefutable and unprovable.
Polanyi has shown that faith, not doubt (cf. Popper), is a vital aspect of
the scientific enterprise, which relies on a tacit framework of beliefs.
d) Commitment
This has two poles: a personal and an external, universal pole. The latter
pole prevents Polanyi’s epistemology from slipping into subjectivism (PK,
p. 65). Knowledge cannot be divorced from personal commitment.
Along with Kuhn, Polanyi sees a vital role for the scientific community in
the scientific enterprise. Science progresses through faith in the accepted
views, which are determined by the scientific community.
• Science and faith are thus not two independent realms, but are both
aspects of the same reality. Faith shapes and informs science; the
personal is not divorced from science.
Conception of science
What we believe about the integration of science and religion will be
influenced by how we view science. We can identify 3 major
conceptions:
i) “Traditional” (objectivistic/positivistic/rationalistic)
• the realization that science and theology share in a mutual quest for
intelligibility
Conflict
• Religion and science make rival statements about the same domain
• Both cannot be true
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
Independence
• compartmentalisation
• separate domains; differing languages and functions
Dialogue
Integration
• natural theology
e.g. Aquinas; Paley; Swinburne; anthropic principle
• theology of nature
reformulation of traditional doctrines in the light of current
science
e.g. Peacocke; feminists (McFague, Ruether); Moltmann
• systematic synthesis
e.g. process theology/philosophy (Whitehead, Hartshorne)
Fall
• Humanity is fallen: sinful and subject to death
• No area of life is untainted by sin
• All relationships are broken
God-humanity, humanity-earth, humanity-humanity, male-female
humanity-animals, animals-animals
• Aspects of God’s creation are given distorted roles
• Claims are made for the omnicompetence of science
- the only way to reliable knowledge (e.g. Bertrand Russell, Richard
Dawkins)
- salvation comes through science
• Claims are made that science is the scapegoat for many of the world’s
ills
- “ecological crisis” blamed on science and Christianity [Lynn White, Jr.
(1967)]
- Hiroshima, Bhopal, Chernobyl
• Science is both deified and demonized
Redemption
• Redemption affects every area of life
• Redemption potentially ‘undoes’ the fall
• Science can be restored to its proper place and role
• Redeemed humanity can now transform and redirect the scientific
enterprise responsibly under God
Epistemology
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
• There is correlation between the known and the knower, the subject
and the object. There is an epistemological Guarantor. God is there: He
has spoken about Himself, history and the cosmos - not exhaustively,
but truly. There is unity between ‘mechanics and meaning’.
Common grace
Whether, and to what extent, scientific research as practised within the
general (predominantly secular) academy is subject to naturalistic bias or
distortion, and whether any such bias is easily separable, are important
questions.
Here the degree of optimism (bias is present but may be fairly readily
identified and separated out) or pessimism (bias is deep and pervasive)
will be influenced by the implicit or explicit understanding and
application of common grace and its limitations.
A forgotten perspective?
Another Biblical tradition needs to be remembered - the “anti-wisdom”
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
of the Book of Ecclesiastes, with its perspective from within the post-
Genesis 3, fallen, condition of the created order.
Verse 11:5 is particularly striking in this context: ‘As you do not know the
path of the wind, or how the body is formed in a mother’s womb, so you
cannot understand the work of God, the Maker of all things’ (NIV).
[J. Goldingay, Theological Diversity and the Authority of the Old Testament
(Eerdmans, 1987), pp. 223, 225.]
wrapped in ways which include the beliefs of the culture and the
context in which the message was given, but we are required to
conform our thinking only to the core of the message, not its cultural
wrappings. [“Accommodation”.]
c) Passages which look relevant are purely poetic (or some other kind of
non-indicative, non-referential language) and in reality only assert
“spiritual” truths (e.g. who created and why, rather than how He
created and what [in any detail]). Any appearance of scientifically
relevant material is only appearance. Scripture must be read
‘properly’.
Three positions:
Comment:
‘[A]s is frequently the case, strenuous attempts are made to give such a
turn to the Biblical phrases as to render them compatible with what
science is believed to require, and not only this, some proceed to the
assertion that the Scriptural statements compel acceptance of the
findings of science.
‘Attempts of this kind make for poor and forced exegesis. Scripture
has a right to be exegeted independently from within; and only after its
natural meaning has been thus ascertained, can we properly raise the
question of agreement or disagreement between Scripture and science.’
• Thus, it might initially appear that in “allowing the text to speak on its
own terms”, interpretation must cling solely to the text and its context.
Some approaches to Scripture will, therefore, deny any role for science.
• However, allowing the text to speak on its own terms involves, and
demands, the (scientific) study of the archaeology, culture, history and
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
geography of the Ancient Near East in Biblical times, and the use of
linguistics and logic.
• Furthermore, some genuine scientific discoveries may imply the need for
revised understanding of the content of specific Scriptural texts.
COMPLEMENTARITY
a) strict
both science and theology can be complete on their respective
levels - there is no common ground on which they can come into
conflict.
b) limited
accepts the basic idea that at least some phenomena can be
approached from both a scientific and a
religious/theological/Biblical perspective, but rejects the strict view
that each perspective is in any important sense complete. Thus, for
example, the ‘limited’ view could apply to the issue of the
fundamental presuppositions of science (for example, the orderly
nature of the external world and its knowability). These are
accounted for by appeal to the theological realm: beyond these
boundaries and foundations, the two perspectives are
independent.
[Philosophy of Science (IVP, 1986), 133-134, 139-141.]
• Bube comments:
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
• Examples:
a psychological account of conversion differs from a theological
account: these are different levels of explanation with their own
vocabulary;
1) Historical
Historically, MacKay’s particular implementation of complementarity was
extremely helpful in the context of liberal manipulation of Biblical
teaching which sought coherence with the latest scientific fashion, and
in the context of evangelical (fundamentalist) “God-of-the-gaps” or
“Biblical literalism” approaches. It enabled the maintenance of a strong
Biblical position while giving due weight to whatever seemed
reasonably well established in science.
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
The essential point made in the Bible, and in a sense, I think, the
key to the whole problem of the relation of science to Christian
faith, is that God, and God’s activity, come in not only as extras
here and there, but everywhere. If God is active in any part of the
physical world, he is in all. If the divine activity means anything
then all the events of what we call the physical world are
dependent on that activity. [The Clockwork Image, 57.]
However, the boundary between proximate questions (“how?”) and
ultimate questions (“why?”) may not be easy to define.
3) Exegesis
The “how?”/”why?” distinction does not really seem appropriate
exegetically when dealing with Biblical narratives (accounts of miracles,
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
for example), where both “how?” and “why?” questions are relevant
(rather than “why?” questions alone).
Clearly the Bible does not answer “how?” questions if these involve
description in scientific terms [for example, the hydrodynamics of the
parting of the Red Sea, or the processes involved in the transformation
of water into wine (assuming that such descriptions are possible in
principle - which may or may not be the case)]: but asking the “how?”
questions with respect to historical description of events is necessary if
we are ever to conclude that God’s power is displayed in the miracles.
The answer to “why?” questions concerns theological interpretation of the
events (for example, the Christological meaning of the transformation of
water into wine).
Bultmann.
Sometimes the impression is given that all that is involved is the addition
of partial models to each other.
5) Logical analysis
From a logical analysis of MacKay’s definition, William Austin concluded
that:
1) the complementarity of two statements does not imply that
there can be no conflict between them; 2) not all apparently-
conflicting scientific and religious assertions are complementary; 3)
in many cases it is difficult to tell whether a given pair of
assertions are complementary or not. [The Relevance of Natural
Science to Theology, 73-74.]
7) Final comments
• Polkinghorne comments that
•Evangelical evolutionists
These accept the infallible authority of Scripture, but believe that there is
no contradiction between this acceptance and belief in the modern
scientific consensus concerning human (and cosmological) origins. They
consider that it is not necessary to interpret Scripture in a manner which
would call evolution into question, believing that Genesis does not teach
“science” but focuses on the Creator and the fact that he has created.
The narrative addresses “Why?” questions, not the “How?” questions of
> Religion, Theology, The Bible and Science
by Dr Phil Duce, Theological Books Editor, IVP
the scientist.
•Evangelical creationists
These find themselves compelled by a more literal interpretation of
statements in Genesis (and New Testament use of Genesis) to disagree
(sometimes radically) with the prevailing scientific consensus,
maintaining that they are faithful to the original intentions of the
author, whereas evolutionists have overridden these.
Understanding of scientific data is required which is faithful to this
Biblical view.
empirical data?
These issues all intertwine within the hermeneutical spiral, and involve
Biblical exegesis, science, doctrine (Scripture; God) and philosophy.
Responses
• In contrast, what might be called the ‘minority report’ (e.g. the Biblical
Creation Society) argues for: