There’s a serious point in my playful invocation of Pilgrim’s Progress. Like many of the most complex human endeavors — parenting, farming, becoming a Christian — the life of a scientist is not just an “occupation,” something that occupies us for a while and might then be followed by something entirely different. Being a scientist is as much about being as doing, as much about a particular way of being formed as a person as it is a set of activities or even skills. Training in science is induction not so much into a particular worldview (though it includes absorbing plenty of the kind of cognitive presuppositions that that word suggests) as it is a kind of posture or stance toward the world, toward one’s work, and toward one’s fellow human beings, both scientists and non-scientists. And the life of a scientist is a journey, one freighted with ultimate concerns and laden with values. It is a journey into a set of virtues, the habits and dispositions that make one a person of a particular kind of character.

When we talk about faith and science, we tend to focus on the cognitive content of both endeavors, the truth claims and worldviews that animate these two crucial dimensions of modern human life. These are important matters, and I don’t at all mean to diminish them. At the same time, there are inevitable limits to what any pastor can do to constructively integrate the knowledge content of science — so vast and rapidly expanding that even scientists cannot pretend to be expert in anything but a tiny portion — with the content of Christian faith. But there is another way to approach faith and science which I believe might well be more within reach of most pastors, and more essential to their job description than being deeply literate in the latest scientific discoveries and theories — and that is simply to attend to, and prayerfully support and encourage, the scientific life itself as a vocation that can reflect the image of God and be a place for working out one’s own salvation.

So here is what I wish our pastors — and fellow Christians — knew about the life of a working scientist.

Delight and Wonder

If there is one personality characteristic of the vast majority of scientists I have met, it is delight. There is something about science that attracts people who are fascinated and thrilled by the world. To be sure, any given scientist is delighted by things that you and I may find odd or indeed incomprehensible — the intricacies of protein folding, the strata of Antarctic ice cores, or the properties of Lebesgue spaces (and no, I have no idea what that last phrase really means). But the specificity of their delights is one of delight’s secrets: like love, delight is always most potent when it is particular. It is certainly possible to find lawyers who are delighted by law (I have one friend who can go on at great length, with enthusiasm, about corporate bankruptcies), dairy farmers who are delighted by cows, or lumberjacks who are delighted by trees — but I dare say your chances are much better that when you meet a scientist you will find that they are delighted with the tiny part of the world they study day to day. (At least when they are not frustrated with it — which we’ll examine below.)

In many scientists, delight is matched by wonder — a sense of astonishment at the beautiful, ingenious complexity to be found in the world. This is not the “wonder” that comes from ignorance — “I wonder how a light bulb really works?” — but a wonder that comes from understanding. Indeed, as we progress further into humanity’s scientific era we have been able to disabuse ourselves of a mistaken early-modern notion: that the more the world became comprehensible, the less it would be wonderful. That turns out not to be true at all — ask a scientist. Wonder grows as understanding grows. Indeed, wonder only grows if understanding grows. If we replace our childhood awe of lightning with an explanation like, “It’s nothing but a transfer of voltage across a highly resistive material” (an example of what G. K. Chesterton wittily called “nothing-buttery”) perhaps the world will seem like a less wonderful place. But those who actually pursue knowledge of lightning — of electromagnetism or cloud formation or weather systems or climate — end up being more in awe of the world than they were as children. This is surely one of the remarkable features of our cosmos: the more we understand about it, the more we are in awe of its beautiful elegance and simplicity, and at the same time its humbling complexity.

To be sure, many if not most scientists do not see this wonderful world in the way that most Christians would hope for. For us, wonder is a stepping-stone to worship — ascribing our awe for the world to a Creator whose worth it reveals. For many scientists, wonder is less a stepping-stone than a substitute for worship. Yet they stop and wonder all the same.

Intellectual humility

I doubt that humility is among the first traits most people think of when they think of scientists. And indeed, some scientists (like some academics and intellectuals generally) exhibit a combination of confidence in their own intellect and limitations in their social skills that makes them seem abrasive if not arrogant. A few have made a public career of intellectual overreaching, not least in matters of science and faith. But in my experience (and certainly, let me stress, in the case of my own wife!) this is much more the exception than the rule. If intellectual humility is essentially a willingness to admit what you do not and cannot know, science cultivates humility like few other pursuits can — because in few other pursuits do you so often find out that you were wrong.

Even though we tell the story of science through its high points — the discoveries and confirmed theories that won Nobel Prizes and launched new eras in technology — the actual practice of science, for nearly every working scientist, involves far more failure than success. This is especially true for experimental science, the kind that requires the most direct interaction with recalcitrant reality. On most days, in most labs, the data do not add up, Matlab has an untraceable bug, the laser is on the fritz, and all the cultures have been contaminated when the undergraduate research assistant sneezed. And while each of these everyday setbacks requires immense amounts of patience and persistence to overcome, they are only the quotidian version of the perplexity that begins early in the study of science. Every scientist, in the process of their training, has had to repeatedly discover that their intuitions about the world are simply wrong, or at least incomplete. Even great scientists have come up against the sheer oddity and unpredictability of the world — Albert Einstein, for example, never fully accepted the uncertainty at the heart of quantum mechanics, something that is now universally accepted by physicists.

This regular confrontation with the limits of one’s own knowledge and skill is not to be taken for granted. The other divisions of the academy, the social sciences and the humanities, deal with matters of such variability and complexity that it is often difficult to say conclusively that anyone, or any theory, is entirely wrong. Marx’s and Freud’s grand theories may not seem nearly as plausible as they once were, but there are thousands of people following their lines of thought without losing the respect of their intellectual peers. But Ptolemaic cosmology or Lamarckian evolution now have, simply, no followers. They have been proved wrong beyond a reasonable doubt (although Lamarck’s ideas, interestingly, turn out to have a grain of truth in a way very different from what he expected). Who is likely to be more intellectually humble — someone who early in her training, and daily in her work, learns that her assumptions have been wrong, or someone who can always argue his way out of any intellectual predicament? It is perhaps no accident that “grade inflation,” in which undergraduates’ grades ratchet ever upwards in a nod to the consumer realities of the modern university, is much less pervasive in the sciences, where you can’t cajole your way into an A. The honest, and humbling, truth is that there is likely more intellectual humility in the average physics laboratory than in the average theology classroom.

For more from the "What I Wish My Pastor Knew" series, visit The Ministry Theorem.

Motivated Belief

As we noted earlier [in this book], scientists are not inclined to subscribe to an a priori [i.e., knowledge that is not dependent on experience or empirical evidence] concept of what is reasonable. They have found the physical world to be too surprising, too resistant to prior expectation, for a simple trust in human powers of rational prevision [i.e., foresight] to be at all persuasive. Instead, the actual character of our encounter with reality has to be allowed to shape our knowledge and thought about the object of our enquiry. Different levels of reality may be expected to have their idiosyncratic characters, and there will not be a single epistemic [knowledge-based] rule for all. A physicist, aware of the counterintuitive natures of the quantum world and of cosmic curved spacetime, is not tempted to make commonsense the sole measure of rational expectation. Because of this, we have seen that the instinctive question for the scientist to ask is not “Is it reasonable?”, as if one knew beforehand the shape that rationality had to take, but “What makes you think that might be the case?” Radical revision of expectation cannot be ruled out, but it will only be accepted if evidence is presented in support of the new point of view that is being proposed. Science trades in motivated belief.

One of the difficulties that face a scientist wanting to speak to his colleagues about the Christian faith is to get across the fact that theology also trades in motivated belief. Many scientists are both wistful and wary in their attitude towards religion. They can see that science’s story is not sufficient by itself to give a satisfying account of the many-layered reality of the world. Those who acknowledge this are open to a search for wider and deeper understanding. Hence the wistful desire for something beyond science. Religion offers such a prospect, but many scientists fear that it does so on unacceptable terms. Their wariness arises from the mistaken idea that religious faith demands that those who embrace it should be willing to believe simply on the basis of submission to some unquestionable authority—the claimed utterances of a divine being, the unchallengeable assertions of a sacred book, the authoritative decrees of a controlling community, whatever it may be—simply declared to be unproblematic deliverances of infallible truth. [This describes the attitude that Polkinghorne likes to call “top-down thinking,” vis-à-vis “bottom-up thinking,” which is mentioned at the end of this excerpt.]

The picture that many scientists have of religious revelation is that it is a collection of non-negotiable propositions, presented to be accepted without further argument or attempt at justification. According to this view, faith is simply a matter of signing on the dotted line without taking too much care about the small print. These scientists fear that religious belief would demand of them an act of intellectual suicide. I believe this to be a quite disastrous misconception. If an uncritical fideism [reliance on faith alone] is what religious belief requires, then I would have the greatest difficulty in being a religious person.

What I am always trying to do in conversation with my not-yet-believing friends is to show them that I have motivations for my religious beliefs, just as I have motivations for scientific beliefs. They may not share my view of the adequacy of these motivations, but at least they should recognize that they are there on offer as matters for rational consideration and assessment. Theology conducted in the context of science must be prepared to be candid about the evidence for its beliefs. This task is one of great importance, since the difficulty of getting a hearing for Christian faith in contemporary society often seems to stem from the fact that many people have never given adequate adult consideration to the possibility of its being true, thinking that they “know” already that there can be no truth in claims so apparently at odds with notions of everyday secular expectation.

While science and religion share a common concern for motivated belief, the character of the motivating evidence is, of course, different in the two cases. [SNIP]  Theology lacks recourse to repeatable experimental confirmation (“Do not put the Lord your God to the test,” Deuteronomy 6:16), as in fact do most other non-scientific explorations of reality. Judgments such as that of the quality of a painting, or the beauty of a piece of music, or the character of a friend, depend upon powers of sympathetic discernment, rather than being open to empirical demonstration. Moreover, I have already said that I believe that no form of human truth-seeking enquiry can attain absolute certainty about its conclusions. The realistic aspiration is that of attaining the best explanation of complex phenomena, a goal to be achieved by searching for an understanding sufficiently comprehensive and well-motivated as to afford the basis for rational commitment.

Michael Polanyi (Source)

Neither science nor religion can entertain the hope of establishing logically coercive proof of the kind that only a fool could deny. No one can avoid some degree of intellectual precariousness, and there is a consequent need for a degree of cautious daring in the quest for truth. Experience and interpretation intertwine in an inescapable circularity. Even science cannot wholly escape this dilemma (theory interprets experiments; experiments confirm or disconfirm theories). We have seen [in another chapter] how considerations of this kind led Michael Polanyi to acknowledge the presence of a tacit dimension in scientific practice, depending on the exercise of skills of judgment, and to speak of science as necessarily being personal knowledge, not absolutely certain but still capable of eliciting justified belief. Recall that he said that he wrote Personal Knowledge to explain how he might commit himself to what he believed (scientifically) to be true, while knowing that it might be false. This stance recognizes what I believe to be the unavoidable epistemic condition of humanity.

When we turn to religious belief, it too cannot lay claim to certainty beyond a peradventure [uncertainty or doubt]—for believers live by faith and not by sight. Yet faith is by no means the irrational acceptance of unquestionable propositions. I believe my religious faith to be well motivated and that is why, for me, Christianity is worthy of acceptance and commitment. Religious people are content to bet their lives that this is so. If theology is to prove persuasive to enquirers in the context of science, it will have to set out the motivations for the assertions that it makes, expressed in as honest and careful a fashion as possible. I believe that the argument will need to have the character of bottom-up thinking, making appeal to specific forms of evidence.

Looking Ahead

In a couple of weeks we will continue exploring Polkinghorne’s approach to “motivated belief,” with further excerpts from this chapter.

References and Credits

Excerpts from John Polkinghorne, Theology in the Context of Science (2009), copyright Yale University Press, are reproduced by permission of Yale University Press. We gratefully acknowledge their cooperation in bringing this material to our readers.

JIMMY LIN: Currently I’m on faculty at Washington University at St. Louis, where I am a research instructor in the pathology department. Also, a year and a half ago, I founded the Rare Genomics Institute (RGI)—a nonprofit that helps find cures for people with rare diseases.

ER: What qualifies as a “rare disease”?

JL: These are diseases like cystic fibrosis and Huntingdon’s disease—diseases that affect less than 200,000 Americans each year. There are over 7000 different rare diseases, and less than 5% of them have any therapy. Altogether, they affect about 25-30 million people.

This creates what we call a “long tail problem”—it’s hard for a top-down research system to create research programs for all 7000 rare diseases. So instead, we are creating a bottom-up platform from which the patients themselves can create research projects and help fund them. We connect patients with physicians and researchers, customize a research program with top medical universities, design the experiment, and then use an online fundraising platform to fund the study through [mostly] friends and family of the patient.

Basically, we create a “foundation in a box.” By partnering with the Rare Genomics Institute, patients and their friends and families who want to study rare diseases don’t have to go through the hoops of creating their own nonprofit or lab—we do that for them. So, instead of creating 7000 different nonprofits, we create a generalized platform from which studies can be conducted.

ER: Who qualifies for care through the Rare Genomics Institute?

JL: Anyone with a rare disease can come to us. The main thing we’re doing right now is diagnosis. When families come to us, they either don’t know the disease that’s affecting them or their child, or they don’t know the gene that’s wrong.

For instance, if a child had a condition that doctors couldn’t identify, his or her parents might come to us for help. What we’d do then is sequence the genes of the mother, father, and child, and compare them to reference genome to determine what mutations each of the parents have. Depending on what the disease is and what the gene causing it is, we can filter out mutations that don’t mean anything using the parents’ genomes—then, after filtering, we can potentially pinpoint the genes that fit the genetic pattern of the disease. This is the first step.

After that, we are building infrastructure to determine the effect of these changes and a way to help. For example, after looking at the literature, we can perhaps design experiments using cells extracted from the patient; this part of the process is different for every disease. Then, if we can determine that there is, for instance, a pathway missing a specific enzyme, we can try using drugs, a bone marrow transplant, or gene therapy to try to put healthy cells into the child… But there’s a variety of diseases, of course, so there’s a variety of different approaches—and we’re just starting to explore these aspects.

ER: How did RGI get started?

JL: It really started when I was in medical school at Johns Hopkins—there was this boy that came to our clinic to be seen. My research was in cancer genome sequencing, and the family had come to our department looking for answers about what was wrong with their son. At that point, the family was almost hopeless—they had gone to so many doctors, run so many tests—I decided I wanted to try to help children like this. That’s when my friends and I decided to start the Rare Genomics Institute.

Currently, there are about 50 researchers associated with the organization, and we are all volunteers. It’s growing much, much faster and been more amazing than we’ve ever imagined—we’re already making an impact. In May of last year, we were able to discover a new disease using the world’s first crowd-sourced, crowd-funded genome. Working with researchers at Yale, we delineated a disease of which our patient was the first identified.

Right now, we’re in the middle of raising funding and hiring staff to make this organization one that is self-sustaining, and to increase its impact even more.

Excerpts from Michael Hickerson Interview

MH: …you call yourself a doxologist. What’s the full term you used in your Jubilee bio?

JL: Medical and scientific doxologist.

MH: How did you decide on that term and what does it mean to you?

JL: I listen to a bunch of teaching by J.I. Packer , who teaches theology at Regent College and is one of the leading thinkers on these things. Interestingly, before any one of his classes, he says “Theology is for doxology,” and then the whole class sings the Doxology together out loud in class. I thought, “Wow, that is so great,” because everybody sometimes learns theology just for intellectual things [instead of for worship].

That’s not just true for theology, it’s for everything: biology is for doxology; chemistry is for doxology. That’s when I started to think, I should consider myself, first and foremost, as a person who praises God in what I do. And then no longer make “Christian” the adjective, right? “Doxologist” is the noun. But then what kind of doxologist am I? So I call myself a medical and scientist doxologist. I would call someone, for example, in the marketplace, a business doxologist. Or, someone who does art, an artistic doxologist. To really have the noun as our identity, and then our vocation as just a descriptor of how we do that.

MH: That’s a great point. A noun is always stronger than the adjective. So, you want that to be the focus, rather than the add-on.

JL: In our current culture, we’re defined by our jobs. It’s having a vocation. I wanted to shift away from that. I didn’t want to be a doctor first and foremost, or a scientist, but one who praises God. And evidently, within science you don’t want to call yourself a Christian Scientist. That’s another religion, so . . .

MH: [laughs] That’s right. I run into that, as well, when I’m teaching or talking about science to Christians. You always run into that stumbling block.

JL: With “scientific doxologist,” people don’t confuse them. You do have to explain what it means. And that gets in a little story actually, on what it means about vocation. It’s a small lesson — a teaching point when you do talk to people about vocation and calling. That’s why I use it.

MH: I guess my final question would be what spiritual practices help sustain you? What helps you stay in contact with God and keep a good foundation?

JL: First, I am interested in many, many different things. I sort of mix it up in terms of spiritual practices. Besides the fundamentals, of course, of quiet time, devotional reading, and scriptural reading, I do theological study because I have to do that academically. I find a lot of time with God through the spiritual disciplines, such as times of solitude — which is very interesting for someone who is in academics to no longer think about ideas but just to be quiet before God — how silence, time to think by yourself, or sitting in silence is also something you should foster.

In terms of spiritual formation, what you really need is definitely a good community of people. I have a very supportive community at my church. I’m the deacon of devotions, so that of course keeps me on track. It encourages me as I, in my own spiritual walk, encourage other people. Fundamentally, I think for all Christians, whether you are academic or no matter your vocation or calling, being in the Word and prayer are the most important things. Doing that and being spiritually fed is what is important.

Werner Heisenberg, in a letter to Albert Einstein¹

For many people, science invites awe and religion invites insight. When awe and insight engage, science-and-religion happens.

Ron Cole-Turner²

If we can understand the experiences of the people who work every day in the lab, our dialogues concerning science and religion will be far more fruitful than they would be otherwise. I realised this when someone recently asked me what the highlights had been during my own time as a biologist. I explained that what I appreciated most was the privilege of experiencing science first-hand. My horizons have been expanded, and I now have a better understanding of how vast and complex the natural world is. Appreciating the grandeur of the universe seems to be a universal for humankind, including research scientists in their own peculiar way. Everyone has something to add to a conversation about experiences of awe, as I discovered when I blogged on it recently and invited a number of friends and former colleagues to comment. This sense of awe is a perfect starting point for discussions of science and theology.

Life in the Laboratory

I had always loved finding out how things work, and that was one of the reasons why I chose biology, but actually working ‘at the coal face’ was an eye opener. Living organisms are extremely complicated, so one has to choose only a tiny part of an organism to study: maybe a single gene or a feature of its behaviour. It can take years to understand just one aspect of that tiny part in enough depth to be able to publish an academic paper about it. Experienced scientists describe how the sum of human knowledge is so small as to be insignificant in comparison to what is out there, and I can now appreciate that a little bit. I can also appreciate what fun it is to survey all that un-knowledge, grab a bit of it and try to figure it out.

In the world outside of the lab we hear the headlines about new discoveries, but we have no idea what is behind that one-liner. In reality the story of a discovery in biology may well have started with a graduate student who nervously began their new project, a more experienced scientist who sacrificed precious time to train and supervise them, and the lab head who looked over the data every now and then. There would have been long days and nights in the lab and many false turns before the first piece of promising data emerged. No doubt there were anxious re-runs of experiments to confirm the results, and moments of elation as things started to make sense. The work would have been presented to critical colleagues who suggested further experiments. Frustrating months would have been spent generating the final pieces of data, weeks bent over a computer writing a dense and meticulously referenced paper, submission to a journal, the referees’ criticisms, a few more experiments, resubmission, and a long wait. Finally the paper was accepted and the whole research group joined in the celebration. And this is only the simplest possible version of events – the process of producing successful research can involve large numbers of people over several years, international collaborations, promising leads that go stale, and surprising results from unexpected places.

The ‘real world’ of science is a million miles away from the debates on science and religion that happen in churches, universities and schools throughout the world. Behind every piece of research is a team of people representing different faiths and belief systems, a variety of cultures, social backgrounds and personality types. Perhaps scientists are all a little crazy (who would put in the hours otherwise?), but they’re definitely all motivated in different ways.

The factors that attract people to science are many, though inspiring and supportive parents or teachers can play a large part. The reasons why individuals decide to stick with research, despite all the demands and uncertainties that a life in science brings, are interesting and at times surprising. There is the fascination of understanding the natural world, the value of original research, the prospect of new technologies further down the line, and the privilege of making new discoveries. There is also the opportunity to ask new questions, and the immense satisfaction when things come together and begin to make sense. So far, so predictable. More unexpected drivers are the enjoyable process of tinkering with experimental systems, the opportunity to exercise great creativity, the beauty of scientific data, and a feeling of immense awe when one gets a rare insight into the way the world operates. The rewards for doing science range from the utilitarian to the downright spiritual.

Awe in Science

Awe is an important part of the experience of science – one could almost say it’s a universal. When a scientist feels awe it is usually in response to something complex, precise, ordered, powerful or beautiful. There is an element of unexpectedness and delight, maybe even respect, fear or reverence. Awe always involves the need for some sort of mental adjustment or accommodation: we need to make room in our internal map of the world for this new and amazing experience. The physicist Werner Heisenberg vividly described this process of taking on board a startling new concept when he wrote of his discovery of atomic energy levels:

“In the first moment I was deeply frightened. I had the feeling that, through the surface of atomic phenomena, I was looking at a deeply lying bottom of remarkable internal beauty. I felt almost giddy at the thought that I had now to probe this wealth of mathematical structures that nature down there had spread before me.”

Moments of awe are the rare high-points in science, both rationally and emotionally. Finally something is understood. That understanding and the new possibilities it opens up are wonderful, and the story is told and retold. Scientists, as you might expect, respond scientifically, with new questions and investigations. But they also respond in other ways depending on their personalities: aesthetically, using visual representations of the data in different ways; philosophically, as they discuss the ethical implications of the research or the surprising intelligibility of the universe; or spiritually, as they try to make sense of those feelings of awe and wonder at the immensity and beauty of the world.

When Elaine Howard Ecklund carried out some research into the beliefs of scientists in elite US universities, she discovered a surprising fact: 20% of the people that she and her research team spoke to were not members of any religious group, but considered themselves spiritual. For some of these scientists the experience of beauty, awe and wonder in their work led them to believe that there is something beyond science – one could perhaps call it ‘transcendent’ – an experience that motivated some of them in their research, their teaching, and their lives outside of the lab. I remember having a conversation with a colleague who had experienced something along these lines, so I’m not surprised to hear that many others feel the same.

According to the scientist-theologian Alister McGrath, experiences of the transcendent might involve a sense of the ‘numinous’ – a feeling that something ‘other’ might be behind what one is seeing. Or perhaps someone might encounter a deep truth about the unity of reality that strikes them in a particular way. Perhaps more common would be a moment of unexpected clarity – what some might call an epiphany – where suddenly things make sense. Experiences that might be called ‘transcendent’ are rare, but they leave a lasting impression.

The language used by many scientists when they describe the process of discovery is of a reality that was always there. Perhaps it’s not surprising that scientists are ‘realists’; they think that there is a real world outside of ourselves that waits to be discovered. Science does not answer the ultimate questions about the universe, but scientists are human beings so we just ask those questions anyway – sometimes looking for answers in unexpected places.

Spirituality in Science

At the beginning of this piece I mentioned my growing realisation of the size of the scientist’s task. The seeming inexhaustibility of the created order can be overwhelming, but many see this as something positive. There is so much more to explore. As the Jesuit philosopher Enrico Cantore has said, the mystery of the universe lies not in ignorance, but in dazzling intelligibility. Where do these thoughts of transcendence, reality and mystery lead? For Einstein, they were a religion. A Mind other than our own was somehow responsible for this world that we can make sense of using the language of mathematics. For others, the reality we see in the world leads to ideals that transcend differences of language, culture and religion.

We search for meaning, and we long for more. CS Lewis famously describes the world we live in as a pale reflection of the one to come.³ For those who already believe in God, what we see in science makes sense. We live in a world that operates according to principles that we can understand and describe mathematically. We can utilize what we find for good or evil (and everything in between), and what we discover is both beautiful and awe-inspiring. William Whewell, the nineteenth-century polymath and Master of Trinity College, Cambridge, said that ‘We must find the right thread on which to string the pearls of our observations, so that they disclose their true pattern.’

For me, what we see in science is not evidence for God, but works well as a thought experiment. What would you expect if God existed? In the context of faith, science increases my sense of awe and wonder and helps me to worship God in a more genuine way. The Christian songwriter Matt Redman said that we sometimes ‘take the extraordinary revelation of God and somehow manage to make Him sound completely ordinary’. Science has the power to expand our horizons and helps us to see how great God is. The dazzling intelligibility of the world increases our humility, as we realise that because we ourselves are a fragile and finite part of the universe, we will never be able to fully grasp what we see in an objective intellectual way.⁴ Our response to what we see in the world is rational, emotional and active: worship as well as systematic theology.

The highest mountain peaks and the deepest canyon depths are just tiny echoes of His proclaimed greatness. And the brightest stars above, only the faintest emblems of the full measure of His glory.⁵

Notes

The main sources for this piece are Enrico Cantore, Scientific Man: The Humanistic Significance of Science (New York: ISH Publications, 1977); Olaf Pedersen, “Christian belief and the fascination of science” in Physics, Philosophy and Theology: A Common Quest for Understanding, Eds. Robert John Russell, William R. Stoeger & George V. Coyne. (Vatican City State: Vatican Observatory, 1988), 125-140.; Alister McGrath, The Open Secret (Oxford: Blackwell, 2008).

1. From Enrico Cantore, Scientific Man: The Humanistic Significance of Science (New York: ISH Publications, 1977)

2. Ron Cole-Turner, ‘What Do You Find Most Interesting or Surprising About the S&R Discussion Today?’, Science & Religion Today, 21st May 2012, http://www.scienceandreligiontoday.com/2012/05/21/what-do-you-find-most-interesting-or-surprising-about-the-sr-discussion-today-ron-cole-turner-answers/

3. In C.S. Lewis, The Weight of Glory. SPCK, 1942

4. Jame Schaefer, Theological Foundations for Environmental Ethics: Reconstructing Patristic and Medieval Concepts (Washington, DC: Georgetown University Press, 2009), Chapter 1.

5. Matt Redman, Facedown (Eastbourne: Survivor, 2004).

The first video, “10 Questions with Katherine Hayhoe”, introduces the scientist in a brief and lighthearted interview. Hayhoe is presented with 10 questions concerning her personal life and beliefs. When asked, she explains that one thing people should know about Christianity is that having a relationship with the God of the universe is one of the most incredible experiences that a person can have. As the video unfolds, the viewer quickly begins to realize that, despite her unique profession of two seemingly incompatible beliefs, Hayhoe is a remarkably sane and “normal” individual. Her role model, she explains, is her father-- the person who first introduced her to science and showed her that it could be “really cool”. On a more serious note, the scientist admits that being both a scientist and a Christian can be difficult. The most frustrating thing about her position, she says, is the amount of disinformation which is targeted at her very own Christian community.

In the second video, “Climate Change Evangelist”, Katharine Hayhoe delves into deeper discussion of the perceived conflict between climate change and Christian faith. She explains that admitting her identity as a Christian scientist can be uncomfortable. Since evangelicals are the targets of much disinformation concerning science in general -- and specifically the science surrounding climate change -- many people in the church have a misguided view of the subject and do not look kindly at her career choice. One woman encountered by Hayhoe at a church in Texas, for example, believed that global warming was a lie taught in schools to mislead her children. In an effort to realign misguided views like these, Katharine Hayhoe and her husband wrote a book addressing the deep-rooted emotions often associated with climate change. People fear that addressing the climate issue will bring forth changes in the economy and uproot their way of life. However, Hayhoe encourages her viewers to act out of love, as the Bible calls us to do, rather than out of fear. Acting out of love inspires us to consider the poor and disadvantaged people around the globe when we respond to the reality of a changing climate.

In the final segment of this three part video montage, Hayhoe addresses the question of what climate change means. Specifically, she is concerned about how global warming affects people on a personal level. While global warming generally brings to mind melting ice caps and polar bears, its implications are far more widespread, affecting the lives of everyone around the world- from cotton farmers in Texas to public health workers in Chicago. If nothing is done to change current emission levels, the number of days per year which exceed 100 degrees Fahrenheit, for example, will begin to increase dramatically, and if emissions are increased, many areas will even develop extreme conditions like those seen currently in Death Valley. Hayhoe’s goal is to demonstrate clearly that the only way to preserve the world for future generations is to significantly reduce dependence on inefficient means of getting energy and instead transition to cleaner renewable energy sources.

Editor's Note: These videos first appeared on the Nova program "The Secret Life of Scientists & Engineers".

Many people say that science and religion need to be even further apart. I disagree, however. And there are many scientists who agree with me.

I am a Christian. I believe that God is the ultimate reality and that the world, including me, was created by God. But this is not just an idle affirmation, a faith statement to be recited in church on Sunday. I find my experience of the world enriched in several ways by my belief in God.

For starters, my first contact with the world that God created is through its great beauty. I write these words from my desk in a sunroom on the back of my house. Outside my window a row of Newport plums is in bloom, their delicate pink flowers lighting up the landscape. My andromedas are also blooming. The dogwood, whose branches brush my window when the wind blows, is starting to bud. Directly in front of me the sun is coming up, visible through the forest. New spring foliage at the tops of the trees is becoming illuminated. In a few minutes I will have to pull my blind to keep the sun out of my eyes.

A choir of birds is singing, celebrating the arrival of the new day. I can tell from their joyous song that they must not be Red Sox fans. The sound of the birds is so welcome, in contrast to the traffic noise from the front of my house, which starts up shortly after the birds each morning.

Scientific explanations exist for all that I see and hear outside my window. And explanations can be proposed for why humans enjoy nature so much. But faith is God is not about explanations. We do not believe in God because we need to explain this or that feature of the world. That is what science is for. We believe in God because we see something deeper in the world, something that transcends the scientific explanations.

The experience of natural beauty is available to everyone, and only the flattest of souls cannot enjoy scenes like the one outside my window right now.

As a scientist, however, there are other layers to this experience. Underneath the artistic beauty of nature lies the deeper beauty of a system of natural laws. All the wonders in front of me are built from a few dozen different atoms -- hydrogen, oxygen, carbon, nitrogen. They combine and recombine to make life possible. Their molecular arrangements are the pixels of nature's most beautiful scenes.

These atoms are all built of protons, electrons, and neutrons. In all the atoms, electrons hum about tiny nuclear cores, following an amazing set of mathematical laws. I can still recall those giddy undergraduate days, decades ago, when I learned to solve the equations that specify what these electrons can do. The solutions were difficult and required the better part of a math degree to produce, but they were elegant beyond belief.

I remember working into the wee hours of the morning, losing track of time, hoping that I wasn't making mistakes along the way. And then finally a solution appeared on the paper in front of me that was so breathtakingly beautiful that I knew there was no way I had made a mistake. The solution was so simple. All you had to do was plug numbers into the final result -- simple integers like one, two, three -- and electronic arrangements would pop out. It was Sudoku on steroids.

The beauty of these mathematical patterns is a rich part of the scientific experience of nature. It is what draws people into physics and often turns them into detached and marginally functional mystics, like Newton and Einstein.

What seems the most remarkable of all, though, is the way that the whole system works together. That sun coming up in front of me is 93 million miles away. It takes eight minutes for the light generated by its fusion reactions to make the long trek to earth. Some of the light arriving outside my window is absorbed by chlorophyll molecules in the plants and becomes stored energy. Some of this energy was in the lettuce I ate last night in my salad. Now that energy is driving my metabolism, keeping me alive, letting me experience this new day, powering my fingers now on my keyboard. Some of the sunlight warms the ocean after a long New England winter, coaxing summer into existence. The light makes it possible to view the scenery outside my window. Everything I see becomes visible only when light strikes it.

I also note that this same multi-tasking sun provides the gravitational force that keeps the earth in its stable orbit, tracing out a mathematically perfect ellipse several billions times in a row.

The full experience of a new day is a complex mix of wonder and science, facts and beauty, mathematics and color. Science explains much of it, and what is left over is not so much in need of explanation as it is in need of celebration.

My belief in God provides a framework for this celebration. In some way that I cannot articulate, I praise God for each new day, dimly aware that I am sharing the experience with the artist who put it all in place and put me here to enjoy it.

This piece originally appeared April 21, 2010, on The Huffington Post.

Along the side of our patio in front of our family garden, I grow grapes. I was inspired to grow them from the tradition of my mother's homeland in Cyprus, where grapes, olives, figs and lemons adorn the patios of each house. I was challenged to grow them well by the words of Jesus in John 15: "I am the vine, you are the branches, I will prune you to produce much fruit." Pruning is the secret to successful grapes, but that's another story.

The point is that in tending that grape arbor and our family garden, and exploring the beautiful landscapes we are blessed with in Virginia, my wife Elizabeth and I, along with our three daughters, are in communion with the Creator and Sustainer of heaven and earth. That may sound like a lofty statement, but for me, nature, His created order, is where I find Him most personally. I have known and recognized this since I was a boy.

Though born in Richmond, I was raised in Portsmouth, Virginia, where my father and I would fish along the Elizabeth River and the Chesapeake Bay. With my friends, I hunted in the Great Dismal Swamp. My father grew up on my Grandpa's farm in Tennessee near Bristol and he took our family back there often. My grandfather was one of those vanishing breeds of men who had fidelity and love for the land. He was dependent on the land for his food and a few cash crops for income. He was intimately tied to the rhythms of the seasons and his work in the fields.

My grandfather and my aunts and uncles looked at this work as a partnership with the Lord. They taught me how to care for the land, as well as the names of plants that grew in the forests and along the streams that surrounded their farms. They also taught me skills that made me appreciate their way of life. Through these early experiences, I became fascinated with an essential question: What makes nature tick? I also developed an interest in the spiritual relationship between God and His creation. And so the journey began.

I took up the study of biology at Virginia Tech focusing on stream ecology, and then worked as a field biologist surveying rivers throughout the Southeast. Eventually, I returned to graduate school to study forest ecology in the Shenandoah National Park. My faith in the biblical account of creation was challenged by professors who taught evolution as the mode of creation of living things.

This challenge I brushed aside until I began teaching biology at a community college in Clifton Forge. The words in the textbooks and the words of Genesis took on new meaning. Did they contradict each other? Could all forms of life really evolve by chance? Weren't we created in His image? My students questioned me about this conflict and I started a search for the answers.

For several years I wrestled with these questions as an intellectual exercise. I began to make progress only when I started answering with my heart along with my head, aided by that other gift received from my parents, trust in the power of prayer. Looking back, this doubt and questioning, this need to have all the answers, made my faith real exactly as it taught me that I don't need to have all the answers: that is where faith comes in.

I do know with certainty that God created the heavens and the earth, and manages and sustains His creation even today. I cannot know with certainty how He did it with such precision and beauty. How God created is still a mystery that science, by its methods, tries to discover and cannot fully explain, and one that the Bible is mostly silent on.

To me, there should be no contradiction between science and the Bible. In the beginning, God was there and science cannot speak to that. It is by faith that I know that God created the world not by chance, but for his purposes and glory. The precision of natural order and its beauty have always focused me on the Creator, just as Paul states in Romans that all creation bears witness to God. The more I study nature and natural sciences, the more it drives me back to God who made all things.

In time, I was hired by The Nature Conservancy in Richmond as the ecologist and director of a new biological inventory for Virginia. Then another faith question came. Why did the Church not speak to the Christian practice of stewardship as it relates to creation? Why did many in my profession worship the creation and not the Creator?

I stumbled upon the work of Wendell Berry, who has since become one of my favorite authors. In a short essay he wrote in 1988 entitled God and Country, he said we must deal with the true meaning of Genesis 1:28 where God told Adam and Eve to "be fruitful and multiply and replenish the earth and subdue it." He was right. Berry noted that many people use the words "dominion" and "subdue" as "unconditional permission to use the world as they please." I came to realize, like many, that such an interpretation is contradicted by the rest of the Bible.

The ecological teaching of the Bible is clear. God made the world and it pleased Him. It is His and He loves it. He has never given up title to it. He wants us to take excellent care of it. In Genesis we see it in His instructions to Adam and Eve in the Garden; in Leviticus 20, we see it in the Sabbath year and the Jubilee—laws governing land use, land rest and God's ownership of the land; in Psalm 24 David affirms "the earth is the Lord's and everything in it"; Jesus, in Matthew 6, tells us not to worry, for if God cares for the birds and plants, he'll also care for you; and in Romans 8:19, Paul says the creation eagerly awaits freedom when right relationships will be restored.

Biblical ecology is really a moral understanding of what God expects of us in relation to the natural world, but also in relation to the other people with whom we share it. This kind of stewardship has only been recently talked about in the Church. It means careful management, not destruction and abuse. It is infinitely practical because a healthy planet is in our best interest (we depend on its fruitfulness, after all), but biblical stewardship is also an act of loving our neighbors as ourselves, of loving even our children and grandchildren, by leaving them a decent place to live.

Psalm 8 lays out a mystery that, with the rest of Scripture in mind, invites a response in action as well as praise: "When I consider the heavens, the work of your fingers, the moon and stars you have ordained, what is man that you are mindful of him?" After more than 20 years with The Nature Conservancy in Richmond, Elizabeth and I have made a home for our family and have a church home, as well—all places in which we can respond to that mystery by bearing fruit. And though my answering the call to use my talents and time in each of those realms branches in many directions, it is always rooted in my awe of God, who created and sustains the universe and seeks a relationship with us. It is a call I live out in my vocation of protecting and restoring the lands and waters in Virginia, and a call our family lives out in our garden, in our frequent excursions in the outdoors, our worship of the Lord in church and at home, and, yes, even in growing grapes.

Dr. Owen Gingerich is professor emeritus of astronomy and history of science at Harvard University. He grew up in a Christian home and attended a Christian college in northern Indiana that had a motto of “Culture for service”, something that was very important in thinking about what he might do with his life.

When it came time to go to graduate school, one of his science professors told him “If you feel a calling to go to astronomy, you should give it a try, because we shouldn’t let atheists take over any particular field.”

And so he went on to a career in astronomy. In the late 1980’s, Dr. Gingerich had a unique opportunity to give a lecture at the University of Pennsylvania on the topic of science and Christian faith. Since then, he’s been trying to help people better understand God’s creation. For example, God could have made the universe in many different ways, but given the particular way it appears, it suggests that we wouldn’t be here if the universe were not very, very old, because out of the big bang came hydrogen and helium, but not oxygen and the iron we need for our blood, for instance. Those things came from the interiors of giant stars and had to cook for long, long periods of time before we got those elements abundant enough for sustainable life. It’s a marvelous picture, and Dr. Gingerich is actively involved in telling people about it.

A member of a church that I was attending once told me that I was “giving bullets to the enemy” because I claimed to be a Christian and an Evolutionary Biologist. I responded (shamefully, with equally as little Christ-likeness) by saying that it was also possible to lead people astray by telling them that, to be a Christian, they had to dismiss scientific evidence in favor of something akin to fortune telling using sheep entrails—i.e. “Creation Science.” Understandably, this touched a nerve. Please don’t misunderstand me; I was not trying to be dismissive of his viewpoint, I was trying to be understanding, compassionate and loving. I confess to failing miserably at the attempt.

But you should not think that evolutionary biologist colleagues can be any less judgmental, or that I can be any more forgiving of their attitudes. That’s why when the evolutionary biologist accused me of having “no integrity” for saying that I could be both a Christian and an Evolutionary Biologist I responded that I was not the One he would have to answer to regarding his unbelief. I guess it isn’t surprising that that seemed to touch a nerve as well. For your information, I pray the same prayer for both my non-Christian, scientist colleague and my church acquaintance; that they both would come to the realization that we all need desperately God’s grace and forgiveness.

On the other hand, I must admit that in my least charitable moments I just pray that they would get a grip, start enjoying some hobby, or maybe a spouse or girlfriend/boyfriend, and in the process forget to accuse me, and others like me, of giving aid and comfort to those evil folks who stand on the other side of the philosophical fence. My prayer for myself is that my frustration over such interactions would leak quickly out the bottom of my left foot, never to return.

I really would like to be much kinder and gentler than the oft-times nasty, vindictive, hyperbolic tirades pulsating between the extreme elements of the so-named (by the other ‘side’) ‘spiteful, hell-bound evolutionists’ and the ‘brain-dead Christians.’ But it really is tempting to challenge the attitudes of the opposing evolutionist and creationist guerilla fighters mentioned above, and I suppose such an exposé could be both entertaining and enlightening. In fact, it might even cause my friends, who stand firmly in one camp or the other, to smile and maybe even take pity on us poor souls sitting on the razor wire fence between the warring factions.

That gives me an idea. Maybe my position is sort of like being a U.N. Peacekeeper in Lebanon. I mean you can’t get between the two opponents without getting shot at, you’re not supposed to shoot back, and you look somewhat silly in those powder blue helmets. In other words, no one takes you seriously, and your only useful role is as a negative example for parents to use: “Eat your broccoli and drink your milk, or you might grow up to be a U.N. Peacekeeper...or even a Christian Evolutionary Biologist.” The analogy of being a member of a mainly powerless peacekeeping force also illustrates how silly the “bullets to the enemy” accusation is. I mean why in the world would I prance (I am confident in my level of masculinity) into the camps of the vehemently-positive-of-their-correctness combatants, hand them ammunition and then prance (see above) back into no-man’s land all the while being shot at from both sides?

Hmmm. Maybe that is exactly what I am doing. I mean, look-it, very religious people who (at least according to my evolutionist friends) occupy the territory of mindless oafs see me as Satan’s Toady. To these religious adherents, I am Scut Farkus’ (a la A Christmas Story) right-hand man, Grover Dill: I have green teeth, dress in a James Dean-esque leather jacket, terrorize unsuspecting kids into submission (in my case, into believing the heresy of Evolutionary Biology), and am only brave when my enormous minder—made up of degrees, books, etc.—is starkly visible. As appealing as this image is to me, I really don’t fit the stereotype; my teeth are actually a shade of yellowy-brown due to my long-lasting love affair with espresso.

What about the opposing viewpoint of my hyper-enlightened, hyper-rational, hyper-intelligent, hyper-etc. evolutionist colleagues? Unfortunately, to them I am 1) suffering from a delusion – self-induced, or pathological, 2) a spy for those anti-evolution wackos, or 3) someone who just wants to be able to make loads of money from writing books and articles on how a person can be both a Christian and an Evolutionist. (O.K., so that last one is my idea.)

Some might conclude from the above that I, and others of my ilk, feel like a person from an ethnic minority at a skinhead convention—a bit vulnerable and a bit undervalued. Well then are Christian Evolutionary Biologists simultaneously heretical and ignorant? Realistically, if I am giving ammunition to each of two opposing factions, how then can I hope to be a card-carrying member of either? I guess my answer is that putting a bunch more cards into my wallet just increases the size of the lump I have to sit on. In other words, I either have to be content with a throbbing pain in my derriere, or I have to jettison trying to simultaneously please two groups of fairly discontented people. Christ talked about trying to serve God and the pursuit of money. I think that when I get depressed about not feeling a part of either of the groups that I truly like and understand—i.e., “Mindless Christians” and “Godless Evolutionary Biologists”—I am suffering from putting people ahead of God.

I intend this essay as a challenge to both myself, and anyone else interested enough to take the time to think about the various issues. The position of Christian Evolutionary Biologist continues to challenge me because I don’t see how all the pieces can possibly fit into a coherent picture. As someone who demands neat answers I find this frustrating and confusing. I do, however, believe that what I am outlining gives some sort of a platform for discussion, at least if we take Theodosius Dobzhansky’s words – quoted at the first of this essay – to heart. For this to happen, Christians need to refrain from using the Bible as a Biology/Geology/Chemistry/Physics textbook in order to prove to non-Christian Evolutionists that they (the Christians) are not unintelligent.

As an aside, Christians also need to quit trying to prove God’s existence through probability formulae. There is no danger of this outcome of course, but if we were able to prove God’s existence in this manner, then we would be God, and that would be a pretty disappointing turn of events. I really want to be careful here to not be ungracious, yet I have to say that misusing the Bible and attempting to prove God’s existence through cleverness tends to prove the non-Christian Evolutionists’ point...that some Christians—in their zeal to see themselves as triumphing over non-Christians—really can look pretty unintelligent.

In the same way, Evolutionists need to quit trying to convince people that understanding evolutionary processes is anywhere near as important as investigating the possibility of having a parent/child-type relationship with an omnipotent, omnipresent, omniscient God Who is able to judge people and send them to Heaven or Hell depending on whether or not they are members of His family. It flat won’t make a bit of difference if I work out the natural selection coefficients that were necessary to produce every species that ever existed if I end up denying God’s existence to my eternal regret.

The Apostle Paul wrote that Christians were people that should be pitied most if the basis of their religion (the resurrection of Christ) was found to be a hoax. In my weak humanity, I would have to disagree somewhat with this Pauline hyperbole. I would say that it is a whole lot better to have had a difficult time here on earth because you tried to live a “Christian life” and then die to realize that there is nothing on the other side (or actually not realize it because you aren’t there...well...you know what I mean) than it is to put your hope in your intellectual exercises and then die, come face-to-face with God, and thus discover that you weren’t nearly as clever as you supposed. I would suggest that the latter state would be infinitely and eternally worse than being a person from an ethnic minority at a skinhead convention.

When astrophysicist Dr. Jennifer Wiseman first published the following posts as a paper in the BioLogos Scholarly Essay series, the essay’s subtitle asked the question, “Can Recent Scientific Discovery Inform and Inspire Our Worship and Service?” Over the next few weeks, we will look at Dr. Wiseman's answer to that query—an emphatic “Yes!”. But in this first installment we begin by describing some of the reasons such a posture of worship through science is not more common in the contemporary church than it already is.

Oh Lord My God, when I in awesome wonder, Consider all the worlds Thy hands have made; I see the stars, I hear the rolling thunder, Thy power throughout the universe displayed.
Then sings my soul, my Savior God, to Thee; How great Thou art, how great Thou art

(Carl Boberg, 1885; Trans. Stuart Hine 1949)

The words of this great hymn convey the proper overwhelming sense in which the wondrous Creation of God should translate directly into a response of awe and praise from mind, body, and spirit. The writer sees and hears the wonders of nature with his body, considers with his mind what all this implies, and responds with songs from his soul.

But is this worshipful response happening in our Christian congregations today? I believe this kind of response to the Creation can and should happen within the hearts of God’s people and wherever congregations of believers are gathered. Such power can even unify believers who differ on lesser matters as we all look up outside of ourselves at the same wonders and respond with the same praise. As an astronomer, I have felt the sense of being “blown away” by seeing images of countless distant galaxies, or even by just looking up at the array of stars overhead on a dark moonless night and sensing something of the “big-ness” of God.

There are impediments to realizing the fullness of this kind of worship experience for many Christian congregations today. I believe four of the main culprits are ignorance, distraction, controversy, and uncertainty.

Let me start with the first, and clarify up front that by ignorance I am simply referring to being uninformed, rather than the sometimes more negative connotations of the word. How up-to-date is the scientific knowledge of average, educated, committed evangelical church members and pastors?Americans, both adults and schoolchildren, are not ranking favorably compared to the rest of the world’s developed nations in science knowledge these days. We enjoy our technological achievements and resulting gadgets, but true comprehension of scientific principles and recent discoveries is not a strong part of our culture and national conversation these days.

This is reflected directly in what kinds of things are (and are not) discussed in church. In my own generally very good church experience growing up in mainstream America, I can only remember science and nature being discussed in a general way (e.g., we should look at the beauty of flowers and mountains and animals and thank God), except for once in a specific way in a children’s sermon (where we were told we should not believe we came from monkeys!). That was a while ago, but how are science issues handled today? Do pastors speak about the evidence from cosmic background light for a spectacular beginning to the universe? Are the genetic codes being mapped out for animals and humans resulting in praise for God’s amazing “blueprint”? Are the advancements in nanotechnology and biotechnology and medicine subjects for discussion of good and poor uses of technology in church? The answer to these is, of course, “no”, for the most part, yet even issues seemingly more relevant to the daily lives of parishioners are often driven by current technology and scientific advancement, and an informed congregation can better understand how to praise, pray, discern, dialogue, and serve.

Related to being uninformed is the condition of distraction for many evangelical Christians today. The distractions of overloaded schedules, pressured jobs, divided families, and even church environments of entertainment-based worship and activities can impede a lifetime of quiet listening, learning, and contemplation. If there is no encouragement from church leaders to learn and incorporate nature and current scientific discovery into contemplation and praise and service, then there will be no space available in the lives and activities of congregants for what should be the resulting awe and praise.

But what does it mean to be informed about science in today’s evangelical congregations? Too often this has implied a direct relation to controversy, the third reason science is not often inspiring worship these days. There are many voices trying to “inform” Christians about science, and for the average evangelical congregant, discernment about which authority figure to believe can be difficult. Many times Christians are presented with a clear and strong implication that scientific conclusions, especially on issues related to origins of the universe and of life, are part of the secular “World” camp rather than the camp of “God’s Truth”. And Christians “know” that they must be on one side or the other of this stark line of worldliness. Often in more conservative churches a teaching will come from the pulpit that goes something like this: “Scientists tell us that *...+, but they cannot give a reason how *...+ happened; but WE know how: God is responsible!” Therefore any serious consideration of a scientific understanding of the development of the universe and life implies that one is “compromising” the teaching of the Word of God, rather than studying the details of how God works. In Scripture, however, never is the study and experience of nature seen as somehow antithetical to knowing and following the Lord; just the opposite in fact!

This often boils down to the correct interpretation of Scripture. Through sermons, radio spots, television shows, and literature, evangelical Christians are hearing adamant messages conflating the acceptance of modern scientific discovery with worldly compromise, or else providing alternative ideas that are not entirely satisfying. From Young-Earth Creationists, they hear that a literal reading of the Biblical creation account is the only correct one, so all scientific discovery must be reinterpreted to fit a recent Creation. But this robs them of the sense of awe we glean from the magnitude of space and time revealed by astronomy, geology, and fossils. From the Intelligent Design community, they hear the message that life (and perhaps the entire universe) is too complicated to develop through natural processes alone, and therefore that God’s work requires miraculous inputs of information into the natural world. This implies that somehow natural processes must not be fully God’s processes, or that God’s work through them is somehow inadequate. They also hear the message to “teach the controversy,” so that somehow by proclaiming that there is a controversy about natural processes as an adequate explanatory tool for natural history, the controversy will in fact become real. They are then surprised to find out from either advanced scientific study or from the Evolutionary Creation voices that in fact there is no great controversy in the scientific community about the basic structure and timeline of the natural history of the universe and life; that in fact there need be no theological debate about how God brought (and is bringing) the universe and life into being, rather, the issue is whether God is in fact real and responsible for all we know and are. And yet even this unifying message can sometimes seem to gloss over the central theological issues of suffering and death and fallen-ness in Creation. So every approach to origins and evolution evokes some difficulties and challenges with which the Christian congregant must grapple.

Next week, Part 2 concludes Dr. Wiseman's discussion of the stumbling blocks that can stand between the church and its appreciation of science as a means of worship, and turns to the ways that the pursuit of God through study of the created world can help overcome those difficulties by pointing us directly to the Lord.

Humanity is marked by the biological capacity for musicality. Every known culture has something like music. Understanding how we experience and create music in the present gives us clues to why and how music emerged as one of the defining features of human culture (and, therefore, of humanness itself) in the past. But thinking carefully about music and evolution can also help us reassess how we use music now: in the wider culture, collectively as the church, and even within our own homes. In a nutshell, then, this essay will examine how views on evolution impact how one assesses music’s effects and meaning. In many cases, problematic views about evolution and artistic creativity result in problematic views about music, but my argument is that an appropriate evolutionary view of music—one that looks at how music becomes meaningful within social relationships—is a view that actually enriches our appreciation of this most human endeavor, rather than trivializing it. In this first part I explore common discourses about the meaning of music and their relationship to ideas of creation. In part two next week, I suggest that understanding the role that music played in our biocultural evolution helps correct some of the myths that have made their way into popular discourse, especially with the growing popularity of trying to understand music via neuroscience.

Let’s begin by looking at a couple of popular ways of answering the question, “Where does musical meaning come from?” beginning with the idea that “music is in the ear of the beholder.” One thing that is clear from years of teaching classes of first-year university students is that they are musical relativists. They have ‘their’ music that they enjoy and even use to demark their identities, but are perfectly willing to allow others to like other music. After all, music is all about enjoyment, right? Historically, this cultural trope developed out of the post-Kantian argument of musical autonomy, the often-fashionable argument that music’s meaning is strictly musical and does not relate to other parts of the world. It is also reflected in Steven Pinker’s argument that music is ‘auditory cheesecake’. For Pinker, music used to be useful for things like attracting mates, but now we have evolved out of needing music: it’s not necessary, but is a nice extra. I might like cheesecake, but you might prefer ice cream. Either way, it won’t change the survival of the species, so we can enjoy what we like. This argument may have a harder time standing up when music is used as a means of torture at Guantanamo Bay, but it remains popular none-the-less. Like many ideas of creation and the arts, the idea of music as primarily pleasure (determined by individual taste) is a post-Enlightenment development.

This musical relativism takes a slightly more exacting form in another popular idea, that meaning is embedded within the ‘music itself’ not in the taste of the listener. This view of meaning is the starting point of Plato and Aristotle’s disagreement about the effect of certain modes, the disagreements in the early church about the usage of certain musical instruments, and the arguments of the detrimental moral impact of certain forms of popular music (which, by the way, is an argument not just limited to the 20th or now 21st centuries). It is also the foundation of the statement from one of my former conductors that if we played well enough, we would summon up the ‘spirit of Haydn’. In other words, ‘proper’ participation can reveal the meaning of the work—be that the composer’s meaning or another idealized meaning.

Musical autonomy in this case refers to the view that music stands apart and has no relations or meaning outside of itself. Many philosophers and musicologists rely on this view in an unreflective way, represented by Peter Kivy’s statement that music “is a quasi-syntactical structure of sound understandable solely in musical terms and having no semantic or representational content, no meaning, and making no reference to anything beyond itself”¹. For Kivy, the heart of the autonomy argument is that music is completely self-contained. Such a view is possible because of the historical development of ‘absolute music’, referring to music without a text or narrative, typified by the development of the symphonic form in the late 18th century. It is no accident that between 1750-1850, the form of the symphony developed, Kant theorized the idea of genius, and Schopenhauer claimed music to be “pure will.” In the 19th century, music came to be considered the highest of the arts, and even at the turn of the 20th century Kandinsky claimed that all art should try to achieve the autonomy and abstraction of music.

The idea of musical meaning somehow residing within the musical work is based on an assumption that the more one can isolate and analyze something, the more can be known about it. We can certainly learn much about a rock or plant by isolating it and putting it under a microscope, and those who take music to be autonomous believe that music can also be known most thoroughly by placing it ‘under the microscope’ through close analysis of a score or recording, or through close listening. It is through such pseudo-scientific analytical acts that knowledge about music is thought to be accessed. This is also the guiding ideology of ‘music appreciation.’ But while much can be gained by close examination of rocks or music, much more can be gained by studying how a rock or (especially) music is used by people—a central point to which we will return.

It is more than a little ironic, then, that a further example of the belief in an intrinsic musical meaning is the argument that music is ‘universal’; that is, that at least some music can cross cultural barriers and mean the same thing to all people. Often this view assumes a primacy of the Western canon, as it is believed that Mozart has a universal meaning but Chinese qin (zither) music does not. In a globalized world where many cultures listen to and value Mozart, people who do not share a common language or view of the world may find Mozart a common point of contact. But finding Mozart a point of contact is not caused by the music having a universal meaning. Rather, it is an example of the way music can become a shared space where people enter into a relationship via art. The West-Eastern Divan Orchestra (a project of Daniel Barenboim and the late Edward Said) is an example of music being a common ground where people from different views of the world can connect, not an example of universalized meanings of music.

Indeed, there are many situations when music’s meanings are not shared, showing that meaning is most definitely not universal. Martin Lodge recounts the encounter of Dutch explorers and the Maori people of New Zealand in 1642. When the parties got close enough to see (and hear) each other, each group signalled with trumpets. The Dutch, thinking they were successful in making contact, sent a boat of unarmed sailors to shore. The boat was met by Maori warriors who killed more than half of the sailors. This misunderstanding was caused by not sharing a musical meaning: “The Maori trumpeting in this case was the music of war, an invitation to fight. On the other hand the Dutch trumpets played a variety of tunes intended to be welcoming.”² Musical meanings are often shared, but are not universal or ‘in the music’.

As we have begun to see, considering music as culturally embedded lets us recognize something quite different from the arguments that musical meaning is either subjective or encoded within the music itself. Music does allow for subjective response, but not truly autonomous response—our experience of music occurs within the bounds of cultural norms. Since music’s significance cannot be abstracted from it’s embeddedness within social relationships, an attention to culture and human intentionality (not just a reductionist sense of biology) must inform the ways that music is studied, whether in contemporary culture, in neuroscience, and with reference to human evolution. Unfortunately even many Christian views of music have relied upon some of these problematic views of musical meaning, aligning ideas like individual artistic genius and the “meaning in the music” concept with theologies of creation ex nihilo. As Bruce Ellis Benson discusses in an essay in the journal Verge (and in a shortened version here at BioLogos), this combination or paralleling of genius and ex nihilo creation complicates the church’s understanding not only of music, but also about the Creator God, downplaying the essential element of community and interpersonal relationship inherent to both.

Next week, we’ll look at a similar tendency to abstract and quantify the way music makes meaning in the burgeoning field of neuroscience (from the “Mozart Effect” to fMRI scans), and return to the way that thinking about music within the evolution of human culture might give us a deeper appreciation of music—even of worship—within the church. In the meantime, here are some questions to consider:

How do my own assumptions of the way music is meaningful affect the ways I conceive of and use music?

Are there negative consequences stemming from these assumptions?

How have problematic views of musical meaning affected the use of music as personal identity? Or in the church? Or in the media? Or in popularized science?

Notes

1. Kivy, Peter (1990) Music Alone (Cornell University Press: Ithica, NY): p. 202.

2. Lodge, Martin (2009) 'Music Historiography in New Zealand' in ed. Zdravko Blazekovic, Music's Intellectual History (RILM: New York): p. 627.

Today's video is courtesy of filmmaker Ryan Pettey, director/editor of Satellite Pictures.

In this video, Lincoln Harvey, Tutor in Theology at St Mellitus College in London, explores the intended role of humans in God’s creation as seen in Scripture from Genesis to Revelation. It is significant, he notes, that in the beginning humankind is placed in a garden. The Biblical narrative, however, does not remain here, but journeys from this garden to the city in the book of Revelation where culture—whether the sciences or the arts—reflects God’s intention for his creatures to “grow into the fullness of its stature.” As a demonstration of this point, Harvey examines the Eucharist, the center of Christian worship in which grain and grape are transformed into bread and wine as an offering to God from the goodness of his creation. Therefore, the exploration of creation can be understood as a priestly vocation to tend to and engage with the world around us. Ultimately, the science and religion debates seem to indicate a failure on the creature’s part to appreciate the generosity of God and prevent one from seeing the consistency of science and theology.

Transcript

With lots of due considerations in place, if we take the Christian scriptures and consider it in what Saint Athanasius called its “scopic whole” rather than telescoping in to particular verses and chapters, but actually take a step back and a deep breath and begin to consider the shape, the scopic whole of the Scriptures, then it perhaps has theological significance that the journey begins in a garden, that the human creature is placed within a garden, not necessarily a static state of paradise but something that needs to be tended and kept and something in which there is rhythms and seasons and something in which the creature participates and engages and shares in being with as God’s representative. And having been placed in a garden and needing to engage with the creation in nature, it’s perhaps fruitful for the Church to take that overarching shape on board and to see culture broadly considered within God’s purpose for the creature to grow into the fullness of its stature.

And therefore, culture—be it the arts or the sciences, be it human endeavor—is part of the creature journeying from a garden to a city, accompanied by God, enabled by God to offer back through Christ and the Spirit the goodness of creation perfected. At the center of the Church’s worship, we find the Eucharist, and it’s probably again fruitful to consider the way in which the Eucharist as the pivotal event of Christian worship does not offer back to God nature unrefined, it doesn’t offer grain and grape, but instead the Church offers through the Son and the Spirit bread and wine, which Colin Gunton, an important theologian in these areas, has called “nature manufactured.” But the human creature in its liturgy offers the work of human hands: the grain* and the grape manufactured. If you like, at the center of Christian worship is technology, and therefore, for the Church to step back from the debates about science and faith, science and religion is somehow to see the scientific exploration of the creation as part of that priestly vocation of being placed in the world, engaging with that world, and then through the Son and the Spirit, offering back that world as God’s representative.

I imagine or I wonder whether or not the growing dualism or growing conflict between science and religion is actually a rebellion of the creature, failure of us to see the generosity of God and the way in which the theology and the science are more intimately and beautifully related than we would dare to imagine. So, it is almost a natural inkling of the fallen creature to create these conflicts that absolutely prevent us from seeing the systematic coherence and beauty of God’s generosity to us.

*Originally bread

This summer I gave a series of talks at several youth festivals on the subject of ‘Why a Christian should be a scientist’. As someone who spends every day interacting with Christians working in science, I have no shortage of material to present on the topic, and it’s exciting to see the reactions of these young people when they are encouraged that science is a great career for a Christian.

The primary reason why a Christian should consider science as a career is because it offers unique opportunities to worship God. Exploring God’s creation, uncovering its secrets and marvelling at the vastness and intricacy of the universe is never a waste of time, and from the Psalms onwards, scientific information has informed the writers of worship songs. If worship is the chief end of man, then the further we explore using the tools of science the better.

The Test of FAITH documentary and study materials were developed at The Faraday Institute for Science and Religion to meet a demand from church leaders, student ministries and scientists for resources to help people understand and explore the relationship between science and faith. They profile a number of senior scientists who are also Christians. The names will be familiar – they include Francis Collins, Ard Louis, Deborah Haarsma, Rosalind Picard, John Polkinghorne, Jennifer Wiseman, Bill Newsome, Denis Alexander, Simon Conway Morris, John Houghton, and Alister McGrath.

Among the topics covered by these study materials are astronomy, the Big Bang, the creation of life on earth, the environment, bioethics and the brain. They were developed with an ethos that, where controversial issues are concerned, people should have the opportunity to consider different sides of the debate, explore the Bible, and make up their own minds.

At the deepest level, the debate between science and religion is really a debate about how do I obtain reliable knowledge about the world? How do I know that something is true, or how do I know that something is false, or how do I know that something is reliable, something is unreliable, and that’s a terribly important question.

-Dr Ard Louis, Oxford University, in "Test of FAITH"

Test of FAITH demonstrates that being a Christian and a scientist need not result in endless personal conflict. Of course there are difficult issues at times, but worshipping God through science, living a Christian life in the lab, and playing a part in developing new technologies are all satisfying ways of serving God.

I think it’s exciting as Christians to go exploring, because we’re never going to find anything that’s outside of God’s realm. Everything is part of this majestic creation, and the more you discover, the more amazed you get by thinking about God, and so I think exploration is a divinely Christian activity and people should be excited about it.

-Dr Jennifer Wiseman, Astronomer & Author, in "Test of FAITH"

Dr Alasdair Coles is a neurologist at Cambridge University. He was drawn to neurology as a teenager when he saw the potential to help patients understand their disease by simply talking to them and making a series of clinical deductions. He is now involved in developing drugs to treat multiple sclerosis. Interestingly, Coles has recently been ordained in the Church of England, and has gained unique insights from being part of both of these worlds.

For me theology and science, and neuroscience, are going to achieve little unless they start talking to each other. There are fresh insights that theology has for science, and vice versa. And the great theological truths that humans are unique, that we are in some way god-like, that we are the only beasts that are moral, these are things that scientists have to somehow conjure with and study.

-Revd Dr Alasdair Coles, Cambridge University, in "Test of FAITH"

Rosalind Picard is a Professor of Media Arts and Sciences at MIT, and has pioneered the field of emotive computing – developing computers that interpret and respond to human emotion. She has used her expertise to develop technology that helps autistic people to interact socially. Her explanations of how she, as an analytical scientific person, approaches faith are extremely helpful for those who are trying to figure out how science and faith relate.

As I’ve learned more, my scientific method has informed my faith because I’m very analytical, and I question things constantly. You have to be careful as a scientist, however, that you don’t fall into the trap that a lot of atheists fall into. They just assume that God must be provable or disprovable by science. In fact some of them assume that the only things that are true are things science shows. Ironically what they are doing is claiming (dogmatically) that they have the only way to truth: science. But science, within itself, cannot prove the correctness of its own methods. It cannot prove its claim to be the only way to know truth. Science cannot prove most events of history but does that mean they did not happen? To believe that God is explainable by science is to completely mischaracterize God.

-Dr Rosalind Picard, MIT, in "Test of Faith: Spiritual Journeys with Scientists"

Test of FAITH will be presented at a series of events across the US this Fall. A film showing will be followed by a panel discussion and Q&A. Locations include Cambridge, MA; Wheaton, IL; Fairfax, VA; St Paul, MN; and San Diego, CA. Details can be found here. Our aim is to equip people to start the conversation, and help them to grow in their relationship with God.

There are ways of finding truth. You can read the book of the Bible, you can read the book of nature and you can find truth in both ways. You need to be careful of course about what kind of question you’re asking, and which tools are appropriate for that question, but to be able to be a fully formed human being, it seems to me, to put either of those kinds of investigations off to the side and say, ‘That’s inappropriate,’ or, ‘That’s dangerous,’ is to be impoverished, to miss out on the experience of what one can do on this brief glimpse of time while we’re living here on this amazing planet, having the chance to search in all kinds of directions for the truth.

-Dr Francis Collins, Former Director of the Human Genome Project. In "Test of FAITH"

In 1975, Harvard biologist E. O. Wilson created a firestorm when, in his book Sociobiology: The New Synthesis, he argued that human nature might be explainable in evolutionary terms. Centuries earlier, however, a leading Christian scholar was already applying many key evolutionary principles to the understanding of man.

Thomas Aquinas (1225-1274) was the foremost Christian scholar of the High Middle Ages and is today regarded as a "doctor" of the Catholic Church. Working six centuries before Darwin, he obviously was not an evolutionist. His major project was the Christianizing of Aristotelian philosophy. As an ardent Aristotelian (enough so that some of his teachings were condemned by the Bishop of Paris in 1277), Aquinas assumed that species were fixed and unchangeable, an idea incompatible with evolution. But Aquinas was the star student of Albert the Great, an enthusiastic Medieval naturalist. Albert assiduously observed the Dominican Order's policy of walking, not riding, when traveling. Ostensibly this was to emphasize the Order's commitment to poverty, but for Albert it was an opportunity to more closely observe nature's minutiae. Under Albert and Aristotle's mentorship, Aquinas acquired a deep appreciation for nature's continuity, which he understood as reflecting purposeful design rather than common descent.

Aquinas had no doubt that humans were specially created by God. However, he was also convinced that they were created out of the same basic materials used for all creatures and were therefore connected to all of nature. In his Summa Theologica he writes:

"But it was fitting that the human body should be made of the four elements, that man might have something in common with the inferior bodies, as being something between spiritual and corporeal substances." (ST P1 Q91 A1)

Aquinas had no qualms about calling humans animals:

"Socrates and Plato ... have the same human species; others differ specifically but are generically the same, as man and ass have the same genus animal." (De Principiis Naturae 45)

Following Aristotle, Aquinas rejected the strict dualism of the Augustinian/neo-Platonic philosophy dominant at the time. No, Aquinas was not a materialist neuroscientist, but he understood the intimate interdependence of mind and body. For Aquinas, different bodies meant different levels of intelligence: "...because some men have bodies of better disposition, their souls have greater power of understanding." (ST P1 Q85 A7)

Aquinas is most famous for his Summa Theologica, much of which is considered authoritative in Catholic theology. Less known is another great summa, Summa Contra Gentiles, where he sought to persuade non-believers using purely rational arguments for Christian doctrine. It is here that we find a naturalistic discussion of marriage.

"We observe that in those animals, dogs for instance, in which the female by herself suffices for the rearing of the offspring, the male and female stay no time together after the performance of the sexual act. But in all animals in which the female by herself does not suffice for the rearing of the offspring, male and female dwell together after the sexual act so long as is necessary for the rearing and training of the offspring. This appears in birds, whose young are incapable of finding their own food immediately after they are hatched. ... Hence, whereas it is necessary in all animals for the male to stand by the female for such a time as the father's concurrence is requisite for bringing up the progeny, it is natural for man to be tied to the society of one fixed woman for a long period, not a short one." (SCG B3 Q122)

The ideas expressed above are familiar to evolutionists as part of parental investment theory -- male/female pair-bonding is more likely to emerge where offspring are highly dependent.

Aquinas also anticipated another core evolutionary concept: paternity certainty. Males find an evolutionary advantage in long-term pair bonding because it helps to insure that offspring possess their genes. Without this assurance, males are unlikely to provision or protect the offspring. Thus, monogamy serves the genetic interests of both males and females. Females and their offspring receive resources and protection from the male (paternal investment), while males gain assurance of a genetic legacy (paternity certainty).

"...every animal desires free enjoyment of pleasure of sexual union as of eating: which freedom is impeded by there being either several males to one female, or the other way about ... But in men there is a special reason, inasmuch as man naturally desires to be sure of his own offspring ... The reason why a wife is not allowed more than one husband at a time is because otherwise paternity would be uncertain." (SCG B3 Q124)

Note how Aquinas' discussion also alludes to another important evolutionary precept: male mate competition. Aquinas goes on to describe how monogamy benefits women by reducing the female competition inherent in polygynous households, thereby insuring the concentration of emotional and material resources on a single female mate.

"For among men that keep many wives the wives are counted as menial. For one man having several wives there arises discord at the domestic hearth..." (SCG B3 Q124)

Along with anticipating many key concepts in evolutionary psychology, Aquinas also understood that humans possessed a natural moral sense. Some believers today foolishly try to argue that without religion there is no morality. Aquinas would have scoffed at such simple-mindedness. Synderesis, as Aquinas called it, was the natural human inclination toward right behavior.

"Wherefore the first practical principles, bestowed on us by nature, do not belong to special power, but to a special natural habit which we call synderesis. Whence 'synderesis' is said to incite the good, and to murmur at evil, inasmuch as through first principles we proceed to discover, and judge of what we have discovered. It is therefore clear that 'synderesis' is not a power, but a natural habit." (ST P1 Q79 A12)

In contrast to Augustine, Aquinas did not see human nature as inherently depraved. Instead, his view was generally more positive. We are, as Aristotle had argued, naturally social animals who seek to get along in society. Divine grace did not radically alter human nature, it perfected it.

If he were alive today would Aquinas be an evolutionist? His writings suggest a mind already resonating with many evolutionary concepts. My sense is that Aquinas, like Aristotle and Albert before him, was just too curious and too smart not be at the intellectual vanguard wrestling with exciting new knowledge.

In the familiar verse that opens the Bible we read: In the beginning God created the Heavens and the Earth. Too often, when we “fill in the blanks” here, we focus on the material world described by science. The language perhaps tricks us into thinking of “planet earth,” and “the rest of the cosmos” as the referent for what God is creating. But the Genesis creation story is telling us that God created everything. Everything.

Everything is far more than planet earth and the rest of the cosmos (and even those, of course, are conceptualized far differently by us than they were by the ancient Hebrews.) It is in this “everything” that we find our deepest emotional connection to the world that God created.

Francis and I used these passages to make this point in The Language of Science and Faith:

“We marvel at the elegant beauty of flowers, the songs of birds, and the scampering chipmunk. Sunsets, mountains, waterfalls, and alpine lakes express a grandeur our poets struggle to capture. And yet the laughter of toddlers exploring their new and unfamiliar world with such curious delight is also strangely spectacular, especially as we ponder our deep intuition that we must care for that young life. Some of this experience is captured in hymns like “How Great Thou Art:”

O Lord my God, when I in awesome wonder,
Consider all the worlds Thy hands have made;
I see the stars, I hear the rolling thunder,
Thy power throughout the universe displayed.

When through the woods, and forest glades I wander,
And hear the birds sing sweetly in the trees.
When I look down, from lofty mountain grandeur
And see the brook, and feel the gentle breeze.

More than two thousand years ago the Psalmist expressed similar sentiments:

“When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what are mere mortals that you are mindful of them, human beings that you care for them?”

In the past couple of centuries, another layer of extraordinary beauty has emerged. Scientists studying God’s creation have uncovered the elegant and hidden foundations of our world. We now understand why the sky is blue and why sunsets are red. We know about chlorophyll and how it gathers energy from the sun to empower plant life. We know that stars like the sun shine by using the energy of nuclear fusion—an almost limitless source of power. Our planet is a fascinating yet fragile sphere, suspended like a dust mote in the life-giving rays of the sun. It rotates reliably on its axis, giving us day and night, and revolves reliably about the sun, giving us regular seasons.

Figuring out the shape and the motions of the earth were the first great triumphs of mathematical physics—the enterprise that has uncovered the profound and breath-taking rational undercarriage of the world. Off the radar of our immediate sense perceptions, we now understand that the world is made of invisible atoms and that they are composed of electrons, protons and neutrons. The protons and neutrons are composed of quarks, bound together by gluons. And all of these particles dance to elegant mathematical tunes, reliably and faithfully being themselves so that the world that is made of them will be stable and congenial to life.

Those of us who appreciate mathematics find a beauty buried deep within nature rivaling that of the sunset. The created order radiates with layers of beauty from the sunset to the orbit of the electron; from the song of the bird to the laughter of the toddler. We strain to summon analogies to describe the remarkable world that God created. Perhaps, in some way, we might think of the creation being like the humble onion with its layers. Each layer of the creation is beautiful in different ways and, as we unpeel it, we encounter so many different kinds of grandeur and beauty.”

In this excerpt, we are driving home the point that the created order must not be reduced to what science can quantify. The easiest description of just about anything is the scientific description, and so we too easily default to that. Evolutionary psychology enthusiasts like E. O. Wilson, Daniel Dennett, and Stephen Pinker are quick to reduce aesthetics to hard science in an effort to collapse all forms of experience and explanation to science. But there is more to the world than the scientific description, even though it is all but impossible to theorize effectively about that.

The previous blog is adapted from The Language of Science and Faith: Straight Answers to Genuine Questions by Karl Giberson and Francis Collins. The book, which will appear in February 2011, is the first in a series of books that BioLogos will be producing in concert with InterVarsity Press. (Collins’s contributions to this volume ended when he became head of the NIH).

As an evolutionary biologist I am fascinated by the emergence of that suite of cognitive abilities that make us so distinctive from other living species.

There are, however, risks in making up evolutionary "just-so" stories to explain the origins of complex human beliefs, such as religious ones.

For we have virtually no firm knowledge of the details of religious beliefs prior to the invention of writing about 5,000 years ago. Some general (and plausible) inferences can be made based on burial customs, cave paintings, and the like, going back a few tens of thousands of years, but before that the discussion becomes increasingly speculative.

Writing here this week, the psychologist Jesse Bering makes up a wonderful just-so story about "selfish behaviours" being "punished by supernatural agents" thereby promoting "prosocial reputations". Well, who knows, there just isn't any evidence either way. One significant problem with such stories is that they tend towards group selectionism, a biologically problematic notion. Another problem is the ethnocentric slant of Bering's thesis. Evolutionary arguments for the origin of religion always struggle because, as many historians have pointed out, the ideation of "religion" is an invention of the European Enlightenment.

Buddhism, Taoism and Confucianism only began to be "religions" when Europeans started to force these categories upon them. As Wilfred Smith comments in The Meaning and End of Religion, the question of whether Confucianism is religion is a question that the west has never been able to answer and the Chinese never able to ask.

If evolutionary arguments fail to convince through lack of data and fuzzy notions of "religion", then fortunately the field of cognitive psychology does much better – relatively speaking. The theorising in this new field is, by common consent, well ahead of the data, but nevertheless has a solid core of significant empirical results. Early developmental human drives and behaviours may be broadly categorised into those essential for survival ("instincts"), such as face recognition, hunger, thirst and suckling – and those for which there appears to be a strong cognitive preference. In this latter category one might include evidence that very young babies can count, acquire a basic knowledge of physics, develop a theory of mind and, following language acquisition, readily accumulate non-reflective beliefs.

Some beliefs are acquired using a presumed "agency detecting device", a mental tool that infers whether an object is an agent or the consequence of agency. Young children, at least in the western context, appear to be natural theists, readily providing explanations dependent on omnipotent god-agency, beginning to distinguish between parental minds/knowledge and god-minds/knowledge by the age of five.

For the sake of argument, let's cut to the chase and say that we accept the whole current cognitive psychology "package". Are we then justified in saying that the innate cognitive tendencies to believe certain things ipso facto rules out their actual existence or validity? It is difficult to know why this should be the case and Bering's stance seems to me unnecessarily Machiavellian on this point ("why the human mind is so easily seduced" … "Theory of mind became the warped lens through which we perceived the natural world" etc). In fact sometimes he sounds like a downright crypto-solipsist.

Take maths, for example. I know of no academic mathematicians who are not either explicit or implicit neo-platonists. They all believe there are mathematical truths that exist "out there" that are waiting to be found. E = mc² would still remain the case even if humans went extinct. As Eugene Wigner, the physics Nobel Laureate, once remarked: "The miracle of the appropriateness of the language of mathematics for the formulation of the laws of physics is a wonderful gift that we neither understand nor deserve."

Yes, babies display basic numeracy, but this is a long way from quantum mechanics, which is hard work to grasp and counter-intuitive, but both appear to be grounded in an external reality "outside the head".

The innate cognitive ability to count compared with quantum mechanics is as the innate childhood bias to theism is to adult theology. There is a big difference between non-reflective and reflective beliefs. The reflective ability to grapple with quantum mechanics does not thereby nullify the baby's non-reflective ability to count, any more than does an adult's reflective belief in God nullify childhood theism. And evolutionary biology will be of little help in "explaining" human beliefs in either quantum mechanics or the finer points of theology.

Evolution may have delivered tendencies to believe certain things and to disbelieve others. But that in itself does not tell us whether those beliefs are true or not. What evolution has delivered is some big frontal lobes that are essential for rational cogitation; all adult beliefs have to be justified by rational argument. Bering finds the ontological question "rather dull".

Personally I find people who fail to ask ontological questions extremely dull. Thankfully there is life beyond the inside of our heads.

Praise the Lord!

I will give thanks to the Lord with my whole heart,
in the company of the upright, in the congregation.

Great are the works of the Lord,
studied by all who delight in them.

Full of honor and majesty is his work,
and his righteousness endures forever.

He has gained renown by his wonderful deeds;
the Lord is gracious and merciful.

Psalm 111:1-4

I became a scientist because over and over, when I was a child, a teenager, and a college student, I experienced the sheer delight that comes with understanding the amazing physical mechanisms that are at work in our universe. For me, this delight came because the universe is not only understandable, but elegant, with just a few physical principles giving rise to the behavior of atoms, galaxies, and everything in between.

I still remember the culminating moment of my first college physics course in electricity and magnetism. We had started out studying electricity, the prosaic workhorse that powers our lives, and then moved to Einstein’s wonderful discovery that magnetism is simply electricity combined with special relativity. Refrigerator magnets, migrating birds guided by Earth’s magnetic field, lightning, and balloons sticking to the wall with static after rubbing them on my hair — all came from the same underlying principle. I thought it couldn’t get any better.

Then we arrived at Maxwell’s equations. James Clerk Maxwell, a nineteenth-century British physicist, was among the most prominent scientists of his day. Bringing together the work of many others, but adding extraordinary creative insight, he formulated just four mathematical equations representing the physical laws governing electric and magnetic fields. He also realized that these equations indicated the existence of waves made up of these fields. Out of the equations came a value for the speed of these waves, based on numbers that could be measured from electric circuits. Amazingly enough, this value matched the speed of light that had been measured just five years earlier. Light was no more and no less than a pattern of electric and magnetic fields traveling through space.

The exquisite simplicity of the physical laws of the universe was never so evident to me as at that moment. Simple, and yet incredibly fertile — the travel of light through space and matter, governed by these few principles, nonetheless manifests itself in a stunning variety of ways. Light from the sun brings us the warmth and energy needed to sustain life on our planet; we perceive the world around us primarily through images formed by our eyes from the light that reaches us; and we use what we’ve learned about light, both through recent science and through the experimentation of untold generations, to improve our vision, to heal, to communicate, to probe the structure of the molecules and organisms that make up the world around us — and to make beautiful things. And the world around us is filled with beauty that comes from light refracting through drops of water and scattering from grains of dust.

In the years that followed, I learned to draw upon this delight to turn my heart to worship, and to deepen my grasp of God’s greatness. The orderly intelligibility of the Creation points us toward the power and trustworthiness of God. The rich fertility of the Creation points us toward the abundant love and generosity of God. The more we understand, the more we marvel not only at the Creator’s handiwork, but at the one who spoke it into being:

“Then God said, ‘Let there be light;’ and there was light. And God saw that the light was good; and God separated the light from the darkness.”
Genesis 1:3-4

As a Ph.D. student, I learned that Maxwell himself was a dedicated Christian. During his time as director of the Cavendish Laboratory at Cambridge University in England, he arranged for Psalm 111:2 to be carved over the doors of the laboratory (in Latin): Magna opera Domini exquisita in omnes voluntates ejus (“Great are the works of the Lord, studied by all who delight in them.”).

What Maxwell learned, and what I learn as I teach his findings and use them in my scientific work, expands my knowledge of our Father’s greatness. The richness of “Let there be light” keeps growing for me, year after year, every time I labor over the details of how light is emitted in my research. It grows every time I take another group of physics majors through Maxwell’s journey, every time I teach premedical students and biology majors the workings of human vision. ”Great are the works of the Lord, studied by all who delight in them.”

Interestingly, I find this sort of cynicism about climate change especially prevalent among Christians. Why is this? I am reminded of what N.T. Wright spoke about here of a common tendency to group controversial issues under a guiding political umbrella. I definitely see this among many of my Christian friends on highly politicized topics, and climate change is no exception.

Some History

There is strong evidence that we have seriously changed the composition of a few chemical species in our planet’s atmosphere. The formation of the ‘hole’ in the ozone layer over Antarctica from the use of CFC refrigerants is one dramatic illustration.

As evident as this human impact on the atmosphere is, it is encouraging that – as a result of the 1989 Montreal protocol that enacted the phasing out of CFCs – there have been definite slowdowns both in the growth of the ozone hole and in global ozone depletion. This has given hope for recovery in the next 30 years as the depleting chemicals are cycled out of the atmosphere.

Warming and Cooling

Now fast-forward some twenty years. Just as there is evidence that we have affected the global distribution of ozone through injecting CFCs, there is equally convincing evidence that we are putting an ever-increasing amount of CO2 into the atmosphere. There is no doubt that we have fossil-fuel hungry, CO2-emitting lifestyles. The now-famous ‘Keeling curve’ illustrates the dramatic rise in atmospheric CO2 that is directly attributable to our burning of coal and fossil fuels in the past 250 years. From studies of past climates, there is no doubt that we are living in a period where atmospheric CO2 concentrations are as high as they have ever been. There is also no doubt that CO2 absorbs and re-emits back to the Earth a fraction of the infrared radiation that the Earth continually emits to ‘cool’ itself, the so-called ‘greenhouse effect’.

There are opposing factors that can mask this warming, such as sulfates in the stratosphere that produce an opposite, ‘cooling’ effect in the wake of strong volcanoes such as El Chichon (1983) and Mount Pinatubo (1991). In these two cases, the particles injected into the atmosphere by these eruptions were largely cycled out of the atmosphere a decade after eruption. The baseline story remains unchanged, that increased atmospheric CO2 means increased warming.

So what’s the issue? Why isn’t it clear that this is a problem and that we need to do something about it?

Murky Waters

Part of what muddies the waters is the simple fact that earth’s climate is a complex system, to put it mildly. Without being able to run experiments on another planet, we rely on computer models. The massive atmosphere-ocean global climate models (GCMs) that are used to predict future climate can accurately capture long-term, global-scale phenomena such as El Nino reasonably well. The largest source of uncertainty in these models is the presence of many feedback cycles within the climate system. These intrinsic, unforced variabilities are seen in several elements of the climate system. To name a few, there are feedbacks in the light-absorbing characteristics of clouds and water vapor in the atmosphere, in the reflection of sunlight by ice cover, and from changes in land-surface sunlight reflectivity from changes in the land usage (i.e. forest becoming cropland).

Consider ice cover as an example. The area over the North Pole is covered by ocean, with a fraction of that area covered by ice. Ice reflects the majority of incident sunlight back to space, whereas water reflects back a much smaller fraction. Much of the remaining energy goes into warming up the water. Consider what happens when the amount of ice covering the northern seas slowly melts (as it is doing) from warmer air and/or ocean temperatures. Less ice to reflect sunlight back to space means more light strikes water, so the water slightly warms, so more ice melts, so there’s less ice to reflect sunlight back to space, … and so on. This is positive feedback: a change in the system leads to furthering that change.

Negative feedbacks also occur, where an affected component of the system will act to counteract the cause: negative feedbacks are a self-stabilizing process. My work focuses on studying high-altitude ice clouds. In the study of these clouds and their effects on climate, there are numerous interacting feedbacks, where even the nature (positive or negative) of the feedback itself is not clearly known. These are matters of intense current debate – the question of whether certain aspects of climate will stabilize or destabilize.

The highly political nature of the subject equally muddies the waters of climate change science. The complexity of the topic can rarely be sufficiently dealt with on a pedestrian level without great simplification. When it has become so politicized in the public mind, the facts are especially difficult to find – assuming that the facts are indeed sought. Neutrality is elusive. Our vested interests in this matter, in my mind, form a continuum. For most readers of these words, top-down implementation of mitigation strategies mean sacrifices and changes to our lifestyles. For those whose resources and dwellings could be threatened by a warming world, it’s not so much inconvenience as survival. It’s practically impossible not to have a vested interest. As one species – though not with equal contributions – we are having an unmistakable impact on factors that, to the best of our knowledge, regulate our planet’s climate. When will we know the full impact? Only time – twenty or fifty years’ worth – will tell.

Responding

What’s an appropriate response? Undoubtedly, top-down mitigation strategies are necessary, but are they enough? I believe that my daily choices and actions can have a definite effect on the world around me, and as a Christian, I believe that I will be held responsible. It’s clear to me that part of having been made in God’s image means that we act as responsible stewards of creation. What does that translate to in this context? One aspect is that we each live in the most responsible way with the available resources to ensure that others can also live to have the same opportunities. We are each responsible for the knowledge that we have. I believe there is a light we can show here as Christians. We have a call to simplicity of life that – though it is not the gospel – does resonate deeply with the words of Jesus, and that dovetails into these questions. How can we do a small part within our own sphere? By standing apart from the materialistic culture that convinces us that purchasing is the solution to every problem – from personal to mechanical to ecological.

I am the first to admit my need to re-organize my daily activities to minimize my ‘footprint’. As a typical North American, I use vastly more resources than the vast majority of people on earth. If everyone on earth lived the way I do, we would need 5-10 Earths to provide the necessary resources.

It seems that in any matter as complex as this, one’s clarity seems to be inversely related to the distance from it. But assuming that earth will take care of itself seems somewhat analogous to merging into traffic with eyes closed, believing that others will surely make way for me.

In most evangelical churches today, God receives regular praise for his work in Creation. We ascribe the grandeur of the night sky or the majesty of mountains to God’s handiwork, and rightly so. But how often are recent scientific discoveries used to stir us up to worship, and to what extent do they inform our theology and stewardship? In her recent white paper, “Science as an Instrument of Worship,” Jennifer Wiseman makes a powerful case that modern science can and should be a means to these valuable ends.

First, Wiseman points out that the Church has largely failed to stay informed and make use of modern scientific knowledge. She points to four impediments the Church faces in incorporating science into worship: ignorance, distraction, controversy, and uncertainty. The first, ignorance, is not specific to believers; scientific comprehension is not a high priority in American culture today, and this gets reflected in the kinds of things we do or don’t talk about in church. Distraction is also endemic in modern culture. Packed schedules, information overload, and an entertainment-driven society do not lend themselves to quiet contemplation and learning. Controversy over science, as readers of this blog well know, arises from the many opposing voices in the public square and from the pervasive belief that accepting science means compromising one’s belief in the Bible.

Wiseman doesn’t leave us with the problems, though: she commends four specific ways in which science can magnify our worship and equip the Church in practical ways. First, from a perspective of faith, studying the details and mechanisms of nature can reveal the character of God more clearly. We can see God’s faithfulness, for instance, in considering the regularity of natural processes and the fine tuning of our universe. Second, science informs how we can be better stewards of our world and one another. Not only does scientific comprehension shape the way we live, work, and serve, but it guides our decisions about how new technologies should be used. Third, understanding the natural world gives us a profoundly expanded view of Jesus Christ as Lord, when we consider that he is Lord of all space and time—over billions of galaxies and billions of years. He is quite a King indeed! Finally, science can instruct us about what it means to be human and how we are to relate to all other living things. Research has revealed many fascinating similarities between humans and other species, and rather than threatening our uniqueness or status before God, these discoveries tell us how much God loves and cares for everything he has made. That God has entrusted us to do the same should fill us with a deep and humble sense of responsibility.

It was thrilling to hear Wiseman present this white paper last November at the BioLogos Workshop in New York City. There was a palpable sense of worshipful wonder in the room as Wiseman described star formation, the unfathomable scope of the universe, and her own research in searching for planets like ours in other solar systems. I hope you too will be driven to worship and contemplation as you read this paper. For discussion, how can we combat the ignorance, distraction, controversy, and uncertainty that impede the Church from fully embracing science? What are some practical ways the Church can make use of science as an instrument of worship?