Wilkinson Abstract

Science in Western culture is dominant and at the same time feared, essential to progress but also resented for its power and claims. Christian faith can choose between joining in the condemnation of science in the hope of short term gain or recapture its long fruitful relationship with science. This paper surveys the attacks on science and a Christian response which understands science as gift from God with the implication to use it responsibly and creatively.

In 1998, the Prince of Wales, launched a major attack on multi- national companies for trying to persuade the public that the growing of genetically modified crops be allowed in Britain. He said that he would not eat food made from such produce, nor give it to family or friends. In response, the proponents of genetically manipulated soya, maize and tomatoes argued that such crops will in fact be beneficial both to consumers and environment, cutting down on pesticide use by making insect resistant crops and providing a way to feed the world.

The Prince argued against such developments on two levels. On a purely practical level, he raised important questions concerning whether these crops would pollute and change drastically the biosphere leading to crop failures and hunger on a huge scale. Any form of scientific manipulation involves risk and it is right to raise such questions. However, he also argued on a far deeper level. He suggested that such genetic manipulation is inherently wrong:

'I happen to believe that this kind of genetic modification takes mankind into realms that belong to God, and to God alone. Apart from certain highly beneficial and specific medical applications, do we have the right to experiment with, and commercialise, the building blocks of life. We live in an age of rights - it seems to me that it is time our Creator had some rights, too' [The Daily Telegraph, June 8th, 1998]..

In this incident, the future head of the Church of England gives us a graphic illustration of contemporary culture’s negative view of science. First, science has become associated with damage of the environment through industrialisation, nuclear power and global warming. Depressed by the mechanistic Universe with no room for spiritual experience, and seeing the devastation of pollution, Chernobyl and Hiroshima, many have rejected science. The umbrellas of New Age and post modernity criticise science for its past record and indeed its method of searching for truth. Second, the speed of scientific development and technology brings with it a sense of risk^{. [}M. Rees, Our Final Hour. A Scientist’s Warning, (New York: Basic Books, 2003)]. This is not only the worry about a lone scientist discovering a ‘plague’ gene but also that science is now a global big business with a power that is easy to corrupt. Third and perhaps the most powerful, is the sense that science is in conflict with faith^. [Dawkins, R., A Devil's Chaplain. 2003, London: Weidenfeld & Nicholson]. Whether this is seen in genetic manipulation, creationism, or in the sense of the last hundred years that science and faith are two very different methods of exploring the world. Science and technology are to be feared for their freshness, complexity and power. Faith is something of the past, reliable, simple and trustworthy. This caricature of science and technology is seen often in the church and in society in general.

Science could be defended on the basis of utilitarian reasons and natural curiosity, but the Christian theologian will want to go much further. Indeed, only a theological vision of science, which of course was so important in the very growth of the scientific revolution, can both sustain and renew science. In this paper I will attempt to sketch out what the key components of such a vision might be in terms of a Christian perspective.

A major influence in producing the scientific revolution of the seventeenth century was a sense of science being a gift of God^. [R. Stark, For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery (Princeton University Press, 2004)]. That is God had made a Universe where science was both possible and necessary to human beings. As the Universe is created by God’s freewill, then it was through observation that truth could be found. In addition, a God of faithfulness and law would give to his creation pattern and order, which would be understandable to those who had been made in his image. Thus Christian faith moves away from a pagan image of gods jealous about keeping their secrets from human beings. Far from wanting to protect his rights as a Creator, God encourages science and technology as part of his generosity in creation. Science as a gift from God has immense value. As a society we need to value science and technology, by funding pure science as well as applied science. Curiosity should be celebrated, by resources and teachers being funded at school level. Such funding may not have economic benefits in the short term, but is important in itself. Those who are Christians must value it as much as other gifts from God, from art to the spiritual gifts such as prophecy or healing. Further a sense of Christian vocation in terms of work in science and technology needs to be rediscovered.

The gift of science which encourages curiosity needs to be seen in the context of responsible servanthood or stewardship. The Genesis narratives give a picture of ‘dominion’ (Gen. 1:26, 28) as part of relationship between Creator and creature. Rather than permission to do whatever we like with the world, it is a picture of responsible stewardship under God. This encourages the development of science, even if there is risk involved. If there are opportunities given by science and technology to alleviate suffering or to improve conditions in the world, then as good stewards of these opportunities we must use them for the good (Matt. 25:14-30; James 4:17). So if genetic manipulation of crops or the power of the atom, or indeed stem cell research have the potential for good, we should not relinquish responsibility and say we will have nothing to do with them simply because they also have potential for harm. Responsible stewardship means an honest approach to risk. Christians are called to be at the forefront of such developments, being part of the decision making processes and committees.

The description of science as 'humility before the facts' reminds us of the importance of observations controlling our theories of what the world is like, but a Christian view extends that attitude: 'We need a large measure of humility…also in our attitudes to other humans and other living systems. Humility to an outstanding degree was shown by Jesus’.^[John Houghton, ‘Christians and the Environment: Our opportunities and responsibilities’, Science and Christian Belief, 9, (2), 1997, p.101]. This pattern of humility is the link between responsibility and compassionate action. Such compassion can be clearly seen in some of the great steps forward in medical science and technology. Yet it also means that the claims of compassion need to control curiosity, whether it be in deciding levels of funding for science, sharing the benefits of science on the broadest possible basis, and asking what long term implications are there for other human beings and the planet.

Donald MacKay’s classic image of the scientist as map maker, stresses given-ness of the terrain and the need to make the map accurately, constantly improving it. In this we have a responsibility to God to be honest both about what is there and the limitations of the map. However, we can build on this with the image of the scientist as commentator. Whether in the area of sport or news, the function of the commentator is not just to describe the action. It is also to interpret the events to the non-specialist, in an engaging way. Scientists have a similar role, helping others to see the nature of God's creation. This is an important reminder of the value of communication in science. The Christian will want to stress both honesty and engagement, communicating scientific discovery not only within the scientific community but also to the general public. In the difficult pressures of raising funds for research, scientific careers, media spin and the uncertainties of scientific models, this task is not to be underestimated. Yet when it is done well the scientist can have a priestly function orchestrating the praise of creation.

The power of science and technology provides a temptation, to use it solely for one's own benefit to the detriment of others, or to see it as giving human beings independence of God. The mistake of the builders of the Tower of Babel was that they were not prepared to acknowledge the limits of their God given abilities (Genesis 11:1-9). To put it another way, they did not see the gift of science and technology within a relationship of love and obedience to God. David Lyon has suggested that all too easily science and technology can become a distorted gift, used against God's purposes. It can be used as an alternative to trust in God and then quickly degenerate into idolatry, becoming god for many people. It can even be pseudo messianic in the sense that many look to it for some kind of redemption^{. [}D. Lyon, Tubal-Cain and High Tech, Christian Arena, Vol. 40, No 1, 1997, p. 2.]. The Christian is therefore right to want science to be open to scrutiny and critique, and to encourage it to enter into dialogue with other disciplines and the wider community.

Rather than seeing the material world as evil, Christian faith says that the material Universe is the good creation of God. It is meant to be valued and it is meant to be enjoyed. Kepler spoke of being ravished by the works of creation, and science has the capacity for inspiration, joy and play in God’s Universe. Christians will therefore want to be at the forefront of science education in schools and colleges, communicating science not as threat or a boring necessity, but as a gift for fun and play. They will also want to encourage church communities to explore and have fun with science.

Creation is for the glory of God. The sense of awe and wonder that science provides at the cutting edge of physics, biology and cosmology can lead to deeper questions of God, give a new perspective to life and remind us of the finiteness of human beings. If we see the creation displaying God's glory, we will also work for God to be glorified through our science and technology. The greatness of God should lead to our humility. And humility is the key to sustain and renew science.