Science in Christian Perspective
Letter to the Editor
In Defense of Schaeffer
Stan Wineland
Assistant Prof. of Physics Director
Newhard Planetarium
Findlay
College Findlay, Ohio
From: JASA 26 (September 1974): 132.
With all due respect to your testimony as a Christian and your labors
in the scientific
community, I must take issue with your review of Francis Sehaeffer's books in
the September 1973 Journal ASA.
It is unclear to me whether or not you are supporting the charges of
shallowness
against Schaeffer. But if you are, must it not be concluded by the
same criteria
that God's judgments and evaluations of the human race are also
shallow? The scriptural
record repeatedly overlooks those activities of mankind that at first glance we
might take to be important and even crucial in history. Instead, the
written revelation
gives us detailed views of seemingly minor incidents and personages which are
later shown to be an integral part of the grand motif of creation. Sehaeffer's
contribution to the Christian community (in my mind, at least) is his ability
to discern those issues and developments that are truly basic in
importance from
a spiritual perspective.
Criticism of Sehaeffer for basing his discussion of the ideas of Francis Crick
and B. F. Skinner on reports in the New York Times, Newsweek, etc. is
wholly unwarranted.
Schaeffer is not making a technical evaluation of the research of
these scientists.
He is analyzing their personal views and philosophies which would not
(hopefully)
he found in the basic scientific sources.
The ridicule of Sehaeffer's concern over Crick's statement about astrology is
a sad testimony to how much we learn from the past. Only a generation
ago, students
and distinguished scientists alike were dismissed (at the very least)
from universities
simply because of their raeioreligious background. The current circumstances of
Sakharov, Yakir and Solzheoitsyn in the Soviet Union are a grim example of the
point Sehaeffer is making in connection with Crick's statement.
Further examples
of the legitimacy of Sehaeffer's concern over the implications of
such statements
made in the context of a purely mechanistic Weftan.sehaoong could be drawn from
almost every part of the world.
You charge Sehaeffer with espousing a kind of determinism
not very different from that of Skinner, Crick, et al, hot I fail to
see how God's
loving "determinism" as described in Romans 8:28-29, the
first and second
chapters of Ephesians, I Peter 1:3-5, etc., etc. is remotely related
to the determinism
of the above school.
The issue of "improving" the human brain seems to me to be
vastly different
from that of correcting a physical injury or disease. A man with a transplanted
or artificial organ is still a man, hot the very essence of a person
can be modified
or destroyed through manipulation of his brain. I have personally experienced
something of this in the course of treatment following a stroke, and I can only
describe it as utterly frightening. When a person's brain circuits
can he skillfully
tampered with, the outcome may well be murder (in the scriptural
sense) even though
the physical body remains functional and even useful to society. If I
read Schaeffer
correctly, he is not opposed to learning more about the brain, hot
rather is concerned
that Christians be very much aware of the moral implications and consequences
of such work and that they he able to articulate these to the world
in the context
of the Gospel.
The end of your review strikes me as being a defense of science in the spirit
of Schaeffer's "modern" modem scientist. From a modest background in
physics and astronomy, as well as the Scriptures, I would argue that the only
basis for ruling out the possibility of fiat creation or a gap cosmogony is the
assumption of uniformity of cause in a closed system. I am well aware
of the cosmological
and geochronological data presently at hand and the implications of these data
under the current scientific postulates. But I am completely unaware
of any hard
scientific evidence that compels me to dismiss once and for all the possibility
of a literal interpretation of the first three chapters of Genesis.
The Christian
experience has given me a decided respect for the claims and literal accuracy
of Scripture. Seeming errors and contradictions have in the past been found to
be the result of faulty understanding or wrong assumptions on my part. In light
of such experience, I am becoming more and more persuaded that the
choice of epistemologies
is ultimately a moral decision.
Erich Saner began his book The Dawn of World Re
demption with these words: "Blessed are the inquirers who
inquire not concerning
the Eternal, but for the Eternal." This statement is, I feel, an
appropriate
measure for religio-scientific writing especially. The Spirit bears witness to
the validity of Schaeffer's works because they proclaim a Person instead of a
philosophy and because they encourage us to a closer walk with our Lord.