Science in Christian Perspective
THE SCIENTIFIC REVOLUTION OF THE SIXTEENTH AND SEVENTEENTH CENTURIES:
Implications for the Modern Technological Crisis
CHARLES E. HUMMEL*
President, Barrington College
Barrington RI
From: JASA 20 (December 1968): 98-104.
The twentieth century has witnessed unprecedented prosperity for much
of the western
world. The magnificent achievements of the natural sciences have
released us from
the ravages of many diseases and much drudgery in our daily work. They promise
indefinite progress in unlocking nature's secrets, from sub-atomic entities to
the vast reaches of interstellar space. Yet these very achievements
have brought
us to a technological crisis of terrifying proportions which
threatens mankind's
very existence.
Never before has our capacity for destruction been so great. The same
genius which
produces a delicate Surveyor spacecraft to land on the moon and radio
back pictures
of its surface also deploys a thousand nuclear missiles poised to obliterate a
hundred million people in one strike. Our vast industrial machine
works its destructive
effects, although more gradually, on our environment through increasing air and
water pollution. Even more subtle and dangerous in the long run is
the technological
environment we are producing to subordinate human values to efficiency, to make
man the servant of his machines, even in our educational institutions.
We boast of our scientific progress, yet for most people life today
appears more
perplexing and beset with problems than ever before. Modern literature and art
forms reflect this sense of frustration-and our poets and novelists are always
the most perceptive observers of the human situation. Ironically, affluence is
matched by anxiety as our technological skills have. reached peak efficiency in
a climate of apparent meaninglessness, moral irresponsibility, and impersonal
manipulation.
Protest against this plight has become commonplace, but where do we turn for a
sense of direction and the moral dynamic to pursue the right path? How can we
enjoy the achievements of science and technology without their destroying our
natural environment and ourselves through depersonalization even if we escape
nuclear annihilation? Surely the first step is to assess the nature of the scientific enterprise to understand its
objectives, limitations,
and means of control. In order to do this we shall survey its
historical development,
particularly the scientific revolution of the sixteenth and
seventeenth centuries.
Professor George Santayana of Harvard once asserted that he who does not learn
from history is doomed to repeat its errors. So we shall briefly
review the beginnings
of science in early Creek thought, note its marriage with theology in
the thirteenth
century, and then trace the development of the modern scientific
method as a discipline
distinct from philosophy and theology.
In doing so we shall see that far from being the enemy of science, Christianity
provided the home in which it matured. It was not until the nineteenth century
that Western culture discarded traditional Christian morality as a
base and turned
to science for its guidance. Herein lies the dilemma of our own century. Having
freed itself from philosophy and religion, science was then made to cope with
the problems of meaning, value, and purpose-questions alien to its nature. This
misuse of science by our culture has contributed to the technological
crisis which
Wilbur Ferry describes so perceptively.1 "Here is where all the
trouble begins-in
the American confidence that technology is ultimately
the medicine for all ills . Technology is the American theology, promising salvation by material works."
The following historical sketch will provide the background for this problem.
As we understand the nature and purpose of the modern scientific
approach to nature,
we shall appreciate both its value and its inherent limitations. Then we shall
see clearly the role of science in contemporary society and the need
for another
base for the moral guidelines it requires to be a helpful servant rather than
an overbearing master.
Early Greek Science
From the dawn of civilization men have tried to understand the natural world of
their physical and biological environment. The Egyptians formulated
mathematical
rules for land measurements while the Babylonians developed an
interest in observing
the movements of the heavenly bodies. But the Greeks hold undisputed title as
the original thinkers and scientists of Europe. From the outset Greek philosophy was bound up with
mathematics and pursued
knowledge for its own sake in the spirit of free inquiry. The earliest Ionian
philosopher, Thales of Miletus (640-550 B.G.), was a mixture of
practical scientist
and philosopher.2 The Milesian School of philosophy was the first to
assume that
the whole universe is natural and can potentially be explained by
ordinary knowledge
and rational thought. This assumption also undergirds the modern
scientific enterprise.
The following two centuries produced a score of able philosophers who
dealt with
the problems of knowledge, substance, being, and change in a variety of ways.
The most important for the history of science was Aristotle (384-322 B.C.), the
greatest collector and organizer of knowledge in the ancient world.3
He produced
an encyclopedia of information within a system of thought that
captured the mind
of the western world for almost 2000 years.
Aristotle endeavored to complete the unity of Being by weaving all the separate
things and qualities of the world into one unified fabric of thought.
He arranged
them in an ascending hierarchy of values from formless matter (earth)
at the bottom
to matterless pure form at the top. He enumerated ten categories of
the universal
properties of things, for example, what (substance), how large
(quantity), where
(place), when (time), etc. In addition, he advocated the idea of
purpose in nature
according to which it is gradually progressing toward the unity of all things.
Aristotle also distinguished four kinds of causes: (1) material:
matter-materials
for building; (2) formal: idea-blueprint for the building; (3) efficient: man-the
builder; (4) final: purpose-a dwelling.
What then is the task of the scientist according to Aristotle? It is mainly to
range over the physical world and put things into their proper place
in this comprehensive
system according to their value and purpose. Since quantity is only one of the
ten categories, Aristotelian science is more a project of classification than
measurement. Scientific description identified an object's universal properties
and causes in order to assign its value and place in the regularly
ascending order
of nature. And since through action and reaction the world is becoming a unity
governed by a regular process toward an end, the scientist is
concerned not only
with the efficient cause of phenomena (the interest of modern
science), but also
with the final cause or goal. It is evident from the foregoing that
Greek science
included what we call philosophy, since it dealt with natural
phenomena in terms
of ultimate questions of value and purpose. Hence the term
"natural philosophy"
employed to describe this discipline.
Aristotle's system of thought stimulated scientific investigation
during the following
centuries. Eventually the intellectual center of the western world shifted from
Athens to Alexandria, where Euclid, Hipparchus, Archimedes, and
Ptolemy did their
research while the Greek Empire disintegrated. Hipparchus and Ptolemy developed
their astronomy within Aristotle's framework which placed the earth as the center
of the universe around which the sun, moon, and planets revolve.
The Romans seemed to have valued science mainly to accomplish practical results
in architecture, engineering, agriculture, and medicine. Since the
Romans utilized
the stream of knowledge without replenishing its source, in a few generations
it ran dry. Nevertheless, Greek natural philosophy stayed alive in
the synthesis
of Jewish, Greek and Christian thought of the early Church Fathers. During the
next five hundred years in the political, economic and social collapse of the
Dark Ages, the light of secular learning flickered near extinction.
But it glimmered
in the treatises of Boethius, a Roman noble and Christian martyr, which served
as school books of the period. Through them the light of Aristotle illuminated
the medieval mind of Western Europe.
Science and Theology
Between 1200 and 1225 A.D. the complete works of Aristotle were recovered and
translated into Latin. They opened up a new world to the medieval mind. During
this century Thomas Aquinas (1225-1274 AD.) synthesized Aristotelian
natural philosophy
with Christian theology.4 In his great works, Summa Philosophica
contra Gentiles
and Summa Theologica, Aquinas shows that philosophy and theology, human reason
and divine revelation, must be compatible. While he thought the
existence of God
could be demonstrated by reason, the doctrines of the Trinity and Incarnation,
for example, are received by faith. Aquinas developed his system
within Aristotle's
philosophical framework in which logic professes to give rigorous
proof from accepted
premises. This method supported the idea of knowledge derived by
reason from intuitive
axioms and ecclesiastical authority. Such a method is hardly conducive to the
free investigation of nature!5
Scholastic philosophy reached its greatest strength under Aquinas; its hold was
bath intense and prolonged. Now that science, philosophy and theology
were welded
into one system, any questioning of Aristotle could be construed as an attack
upon the Church. This marriage of Aristotelian natural philosophy and Christian
theology, harmonious as it was at the start, set the stage for the
domestic quarrels
of the sixteenth and seventeenth centuries and produced many problem children
who reacted strongly against their home environment. It also demonstrated that
a theology which marries the philosophy of one generation is likely to become
a widow in the next.
By the end of the thirteenth century attacks against scholasticism
gained momentum.
William of Occam (d. 1347) advocated the divorce of theology from
natural philosophy,
leaving the latter to roam freely in search of nature's secrets. Yet while the
scholastics resisted original experimentation, they kept alive the
Greek attitude
of logical analysis and intellectual curiosity. Between the
fourteenth and sixteenth
centuries the foundations of Aristotelian philosophy developed cracks which began to widen. At first the investigators, working within the accepted
framework, intended simply to patch these fissures. But their experiments and
thinking led to the eventual disintegration of the Aristotelian
edifice. The new
scientists used the mental tools of Aristotle to undermine his
system; once freed
from his authority, however, they were able to follow his magnificent example
in breaking new intellectual ground.
The Middle Ages, having provided the seed-bed for the growth of modern thought,
gave way to the Renaissance and Reformation. When Constantinople fell
to the Turks
in 1453, many competent teachers fled and brought their manuscripts with them.
Humanism, the study of these "humane letters," spread
throughout Europe.
Portuguese explorers reached India around the Cape of Good Hope and
Columbus discovered
the New World in the 1490's. New information came back as exploration and trade
increased. Like the golden age of Creek thought 1700 years earlier,
it was a period
of geographic and economic expansion. The sixteenth century was also a time of
political and religious revolution. The Reformation started in 1517 when Martin
Luther nailed his 95 theses to the church door in Wittenburg and soon
spread through
northern Europe. Old centers of authority were breaking up as a new world was
opening. In this context of the Renaissance and the disruption of
Western Christianity,
the scientific revolution took place.
The Scientific Revolution
Every revolution has both an extended period of unrest before the opening shots
are fired and subsequent skirmishes alter the decisive battle has been fought.
We have seen that two centuries of Renaissance and Reformation
prepared the climate
for the scientific revolution which began with Copernicus and ended
with Newton.
Throughout this 150-year period the controversy concerned the central problem
of motion which had baffled many of the finest minds for two millenia.6 According
to Aristotle, all bodies tend naturally to travel toward the center
of the universe,
which he understood to be the earth. Other motion, considered
"unnatural,"
is caused hy a continuing force necessary to sustain it; hence the idea of an
original Prime Mover. During the sixteenth and seventeenth centuries, however,
scientific research radically altered this concept of motion and the nature of
scientific explanation. While many men of genius contributed to this
great complex
movement, Copernicus, Kepler, Calileo, and Newton made crucial
discoveries which
revolutionized man's understanding of his universe and laid the foundations of
modern science. Our brief examination of their work will provide an historical
basis for understanding the critical issues confronting science, theology and
philosophy today.
Nicolaus Kopperoigk7 (1473-1543) was born of a Polish father and German mother
who Latinized his name as Copernicus. In 1496 he went to Italy as a student of
mathematics and astronomy. At that time the accepted Ptolemaic theory
considered
the sun and planets to revolve around the earth. This system
required 80 wheels (cycles and epicycles) to describe the planetary
motions since
their orbits were assumed to be circular.8 As a keen mathematician, Copernicus
had difficulty accepting such a complicated arrangement.9 Using Ptolemy's
own principle of the simplest geometrical scheme, he tried to
simplify the diagram.
By placing the sun in the center, with the planets including the
earth revolving
around it, Copernicus reduced the number of wheels to 34. When Pope Clement VII
heard about this work, he requested the astronomer, a canon of the Catholic
Church,
to publish it in full. In 1543 Copernicus finally completed his book Concerning
the Revolutions of the Celestial Spheres which he dedicated to Pope
Paul III.
This new theory, going against 2000 years of astronomical tradition,
made a major
break with the entire system of Aristotle for whom the earth was the center of
the scientific, philosophical and religious universe. Copernicus was
not a great
observer of nature nor did be work with data unknown to his predecessors, His
great achievement was to arrange the pieces of the puzzle already' at hand into
a different picture, one with greater mathematical economy and symmetry.10 As
a geometer, he was convinced that the key to the universe is numerical so that
what is mathematically true is really true in astronomy. He held to
his theory
even though he could not adequately answer the objections it raised;
significantly
almost all the scholars who supported it during the rest of the
sixteenth century
were mathematicians. Copernicus both closes an old epoch and opens a new one.
The importance of his influence lies not so much in the actual system
he produced
as the stimulus he gave to other men. Furthermore, his interpretation
of the data
marked a significant step away from a common sense understanding of
nature toward
the abstract description of reality so characteristic of modern science. Thus
while our eyes tell us that the sun moves, mathematics assures us
that it is really
the earth which moves around the son.
Johannes Kepler (1571-1630) formed a link between the old and new
eras. A Protestant,
he studied at Turbingen where he became convinced that the Copernican
hypothesis
was correct. His contribution to mathematics, which prepared the way
for the calculus
of Newton and Leibnitz, alone would have insured his fame. In 1600
Kepler became
the assistant to Tycho Brahe of Copenhagen, the greatest
observational astronomer
since Hipparchus. A year later Brahe's sudden death left his
"chaos of data"
to which Kepler added mathematical genius. Convinced that Cod had created the
world in accordance with the principle of perfect numbers, he
passionately sought
to discover the mathematical harmonies of nature. Kepler combined this approach
with the insistence that every hypothesis he exactly verified through
observation.
Kepler approached the immense collection of observations with the Aristotelian
conviction which had gripped the astronomical mind for almost 2000 years:
planets must move in perfect circles. But this theory would not fit the data.
After laboriously trying other hypotheses, Kepler finally
demonstrated Mars' orbit
to he an ellipse.11 This discovery led to the first of his three planetary laws
which summarized a vast amount of data and to this day remain an
elegant statement
of mathematical truth, it also made another radical break in Aristotle's system
of natural philosophy. Kepler interpreted causality in terms of
mathematical simplicity
and harmony. This harmony, discoverable from the observed facts, is sufficient
scientific explanation; the idea of a final cause involving the purpose of the
phenomenon is superfluous. Kepler characterized his research as "thinking
God's thoughts after Him" as a mystical urge impelled this great scientist
to reduce the universe to mechanical law in order to show God's
consistency.
Galileo Galilei (1564-1642), born at Pisa, entered the university and
became professor
of mathematics at the age of twenty-five. While his astronomical
observation with
the newly invented telescope confirmed the Copernican hypothesis,
Galileo turned
his attention to the motions of smaller bodies in daily experience.
His mathematical
genius gave birth to the new science of terrestrial dynamics.
Galileo set out to solve the problem of acceleration by exact
mathematical description.
Abandoning the idea of final causality, the ultimate why, he
concentrated on the immediate how as the principle of scientific explanation. Galileo
had no confidence
in observation he could not explain theoretically; the book of nature
is written
in the language of mathematics. After thirty-four years of experimentation with
bodies rolling down an inclined plane, Galileo finally reversed
Aristotle's teaching
that heavier objects fall faster and formulated his law that the distance any
body falls increases as the square of the time. He also overturned Aristotle by
discovering that not motion itself, but a change in motion requires a
force.
For a while Galileo had the support of high church leaders in Rome.
But eventually
the implications of his research ran completely counter to his
scientific Aristotelian
colleagues at the University of Padua who had a vested interest in the status
quo. Galileo published his ideas in the Italian vernacular in The Two Principal
World Systems, writing remarkable for its polemical scorn and literary skill.
These controversial dialogues were used by his scientific opponents
to bring Galileo
before the Inquisition which condemned him to prisms, although Pope
Urban remitted
the sentence. Galileo is often considered the father of modem scientific method
because of his combined use of mathematical analysis and experimental data.
Galileo's clash with the Church still ranks for many as the epitome
of science's
fight for freedom from the toils of religion. He is pictured as a brave martyr
suffering the persecution of religious dogmatism. But this version,
which enjoys
widespread popularity, is actually a rationalist myth which grew sip
in the last
century. Historical research has shown that Galileo's conflict was not with the Biblical revelation but with Aristotelian natural philosophy
defended by scholasticism. Both he and his adversaries were in the
Roman Catholic
Church which had experienced much greater controversy in the
Reformation. Further,
Galileo and his opponents were scientists in the universities of their day, and
every generation has witnessed conflict among scientists tinged with elements
of pride, ambition and prejudice common to man. Far from being a
simple struggle
of science against Christianity, it was a revolt of the new scientists against
the old Aristotelian system synthesized with scholastic theology. Proponents of
the latter used the authority of the Church in an attempt to maintain
the status
quo and their own positions of power. While the inquisition's action
was deplorable,
Whitehead reminds us, "In a generation which saw the Thirty Years' War and
remembered Alva in the Netherlands, the worst that happened to men of science
was that Galileo suffered an honourable detention and a mild reproof
before dying
peacefully in his bed."12 We should also note that Galileo's conflict with
religious authority was not typical of Europe. In England, for example, there
was no such struggle. Francis Bacon was Lord Keeper of the Great Seal to Queen
Elizabeth when he published his Nocnm Organnrn in 1620, while at the end of the
century Queen Anne knighted Isaac Newton and appointed him Master of
the Mint.
Following Galileo other important discoveries prepared the way for
the final solution
of the problem of motion. By the 1660's the harvest was ripe, but it required
an outstanding genius to reap it. Isaac Newton (16424727) proved to
be that genius.
He studied at Cambridge University where he became a Fellow in 1665. A superb
mathematician, Newton assigned mathematics the central place in natural science
but with a deep appreciation of the empirical and experimental. In 1665-66 he
began to think about the earth's gravity extending as far as the moon
and providing
the force necessary to keep the moon from moving away in a straight
line. He discovered
that the planets observe Kepler's three laws if they are drawn toward the sun
by a force inversely proportional to the square of their distance from the sun.
Comparing a stone whirling in a sling and the moon revolving around the earth,
Newton found the two motions explainable by the same formula. His law
of gravitation
which reduced the major phenomena of the universe to a single
mathematical statement
ranks as one of the greatest achievements of the human mind. The
whole intricate
motion of the solar system could now be worked out from the one assumption that
the attraction between any two bodies is proportional to the product of their
masses and inversely proportional to the square of the distance between them.
Dissatisfied with certain points, Newton put away his work for two decades. In
1687 he published refined calculations in his epochal Principia Mathematia which
presented in his three laws of motion the solution to a problem that
had challenged
the best minds for 2000 years.
Newton never considered his scientific research and discoveries to be at odds
with the Biblical revelation and his Christian faith, He wrote almost as many
theological treatises as scientific classics, never doubting God's
existence and
control over nature. Although the scientific and religious are
fundamentally different
intepretations of the universe, Newton held that in the last analysis
the scientist
and his work are dependent upon God.
Newton's research culminated the scientific revolution of the
sixteenth and seventeenth
centuries which provided the alternative scientific system to
Aristotle and laid
the foundation for modern science. From it emerged the concept of
scientific explanation
of natural phenomena free from philosophical and religious
considerations. While
the struggle often pitted new ideas against philosophical and
religious dogmatism,
it was not the simple battle between Christianity and science so
often pictured.
Rather it was the new men of science revolting against the authority
of Aristotelian
natural philosophy welded to scholastic theology. While medieval
thought obstructed
the new science, it also provided the context which made modern
science possible.
Professor A. N. Whitehead observes that there can he no living
science as we know
it without a widespread conviction in the existence of an Order of Nature which
must permeate the general educated public. While he pays tribute to
Greek philosophy
and Roman law, he concludes that this "inexpugnable belief that
every detailed
occurrence can be correlated with its antecedents in a perfectly
definite manner,
exemplifying general principles" came from "the medieval insistence
on the rationality of God, conceived as with the personal energy of Jehovah and
with the rationality of a Greek philosopher."13
It is a fact of history that the modern scientific movement developed
in a civilization
stamped by the Biblical revelation of a God who is personal, rational
and unchanging.
Copernicus, Kepler, Galileo and Newton worked within the thought structure of
an orderly world produced by this God. Only later, under the
influence of rationalistic
and materialistic philosophy in the eighteenth and nineteenth
centuries, was modern
science largely cut off from its Christian heritage and made to
appear in conflict
with Christianity.
The nineteenth century witnessed the development of geology and biology which
opened new vistas of the earth's age and development. It also
produced the great
conflict over the evolutionary theory proposed by Charles Darwin, a significant
episode in the relationship between science and Christianity of
current interest
but beyond the scope of the present paper The twentieth century has witnessed
its own scientific revolution in which the theory of relativity and
quantum mechanics
have overturned Newtonian mechanics as a comprehensive system for interpreting
all natural phenomena, particularly at the sub-atomic level. But
these more recent
developments have extended rather than altered the basic approach to
nature which
we call the modern scientific method.
Modern Scientific Method
This brief study of the work of these four great thinkers of the sixteenth and
seventeenth centuries has identified the essential characteristics of
the method
utilized by the natural sciences. Based on conceptual logic and the fit between
theory and data, this method employs mathematics as its prime tool.
Today's scientist
measures and quantifies in search of a mathematical explanation of
phenomena which
correlates them and makes prediction possible. Copernicus used the principle of
economy to produce a simpler explanation of the celestial data. In doing so, he
moved from the realm of common sense observation (I see the sun
setting) to abstract
explanation (the earth rotates so that the sun only appears to set).
Kepler insisted
that a scientific theory be tested by the data. He interpreted
causality in terms
of mathematical harmony, discoverable from the observed facts and sufficient as
scientific explanation. Galileo also abandoned the idea of a final cause, the
ultimate why of the phenomena, and concentrated on the immediate how
as the principle
of scientific explanation. As a corollary to Kepler, he had no
confidence in observed
data he could not explain theoretically. Newton also assigned mathematics the
central place in natural science but with a corresponding deep appreciation of
experimental data and the empirical approach to phenomena. Combining methods of
mathematical analysis and experiment, the scientific method as
developed by Galileo
isolates the phenomena to be studied, produces a mathematical
analysis or demonstration,
and verifies it by experiments. Newton followed essentially the same procedure,
beginning and ending with experimentation. His scientific method
oscillates between
mathematical theory and empirical data.
How are scientific principles discovered? While this question is
complex, we may
say that it is neither by pure induction, which shows that something actually
is, nor by deduction, which proves that something must be. Rather it
is by retroduction
which suggests that something may be .14 In his interaction with the data, the
scientist gains an insight; he grasps a pattern which may give the
data structure
and intelligibility. He tests it, modifies it, and finally shows that
it explains
the data. He now has a theory or hypothesis.
We thus see three major characteristics of the modern scientific
approach to nature.
First, its main tool is mathematics which produces an abstract explanation of
reality often at odds with a common sense view. Second, it has divorced itself
from philosophy and theology as disciplines. Third, as a consequence,
it represents
only a partial view of reality, however effective this view has proved for its
own purposes. Let us examine each of these facets briefly.
First, while the scientific method endeavors to explain the experience of our
senses in the world, it does so in abstract terms which move away from common
sense explanation. We saw this in the Copernican hypothesis that the
earth (which
appears stationary) moves around the sun (which we see moving). While
the nineteenth
century gloried in mechanical models to depict natural forces, modern scientific theory discourages visualization of
phenomena such as electrons. Seeing is no longer believing. Viewing a blazing
sunset, we see a red ball slowly disappearing below the horizon. But oil three
counts modern science tells us we are wrong. Not the sun but the
earth is moving;
the sun's light is not really red but white; furthermore, the sun is
not actually
at the horizon but it is already below it since the light we see left the sun
about eight minutes ago. And we are quite happy to believe this
explanation which
contradicts our senses!
Second, we must recognize that science, where it is true to its
historical genius,
no longer concerns itself directly with questions of philosophy and theology.
Not for a moment, however, does this mean that science has no philosophical or
religious presuppositions. Like all disciplines, it must start with
assumptions.
Several basic presuppositions are the reality of the natural world,
its rationality
or consistency, and its understandability-at least in part. The
validity of sense
perception (in reading a gauge, for example) and the basic rules of logic are
also assumed. Furthermore, one ethical or moral presupposition is also held to
be essential: honesty in reporting the experimental data.
Nevertheless, the scientific
method doesn't deal with or produce answers to questions of purpose, value and
meaning. To illustrate this point Margenau observes: "Science will tell us
what things are real but will refuse to say what is reality . . . .
One can practice
science without ever using the world reel; indeed, as a rule, the
less said about
reality, the better the quality of the science."15 Margenau
affirms the presence
of metaphysical elements and assumptions in any science; yet
competent physicists
can hold widely differing philosophical and religious positions.
Third, as a consequence, the scientific approach to nature provides
only a partial
view of reality, contrary to the popular idea propounded by many
scientists that
it is the best or only valid explanation of the natural world. Science looks at
nature's forces and phenomena through a mathematical lens and so sees them in
terms of formulas. But we have other equally valid perspectives on reality. Let
us consider four men standing on a hilltop surveying the countryside bathed in
late afternoon sunlight. All are looking at the same scene, but each
sees something
different and describes it in his own medium. Physicist Einstein describes the
relative motion of sun and earth scientifically in mathematical
formulas. Bethnven,
the musician, writes his Pastoral Symphony. Artist Gauguin paints the glories
of the sunset in richly varied hues, while the Psalmist writes,
"The heavens
declare the glory of God, and the firmament shnweth his handiwork." Here
we see four ways of describing the same scene, each magnificent and meaningful
in its own terms from its peculiar perspective, all enriching our understanding
of the natural world. While Einstein's formulas are required to land a man on
the moon, would we not prefer a Gauguin over the mantle-piece in our
living room?
Conclusion
Our brief historical survey has shown the interrelationships of
science, philosophy'
and theology in crucial periods of western civilization. During the scientific
revolution of the sixteenth and seventeenth centuries, science freed
itself from
the philosophy with which it had been wedded since Aristotle and from the more
recent alliance forged by Aquinas. Nevertheless, its pioneers such as
Copernicus,
Kepler, Galileo and Newton worked within the structure of a Christian
world-and-life
view. But the very success of modern science in explaining natural
phenomena led
to its deification in the nineteenth century. Scientism has become a
modern religion
whose devotees claim the potential to solve all human problems, given
enough time.
Yet insofar as science attempts to answer ultimate questions of meaning, value
and purpose (the domain of theology and philosophy), it proves untrue
to its genius
and heritage.
As we face the pressing problems of our age, let us fully value the scientific
method for what it can produce. But we must recognize that as a partial view of
reality science by its very nature cannot solve our deepest human problem. Its
results must be guided by an ethic and morality whose source is
elsewhere. Since
the popular mind is slow to relinquish myths, we must constantly reaffirm that
science can never be the guide to the use of science and technology.
The scientific method through measurement and mathematical analysis attempts to
explain the forces of our natural world. Science develops theories or
laws which
represent our best understanding at present and are always subject to revision.
Far from being comprehensive and absolute, these theories are both partial and
temporary. They serve as effective tools, always in need of sharpening, which
may be used for good or evil. The glory of science lies in its
constant pilgrimage,
traveling but never arriving. Karl Popper writes, "Science never pursues
the illusory aim of making its answers final, or even probable. Its advance is,
rather, towards the infinite yet attainable aim of ever discovering
new, deeper,
and more general problems, and of subjecting its ever tentative
answers to ever
renewed and ever more rigorous tests."16
Science gives us atomic power; do we use it to generate electricity
or annihilate
our fellow men? Modern technology can land a man on the moon; but should these
billions of dollars be spent instead to relieve human misery in our
great cities
or designing a fumefree car? The automobiles we produce by the million pollute
our air while industrial plants pollute both air and water. We can produce the
SST but is the noise cost to millions of people worth the price?
Clearly science and technology must be guided and controlled by human values. Thus Ferry
argues:
"There is a growing list of things we can do that we must not do. My view
is that toxic and tonic potentialities are mingled in technology and that our
must challenging task is to sort them out .... What is needed is a firm grasp
on the technology itself, and an equally clear conviction of the
primacy of men,
women and
children in all our calculations."17
Thus man must look beyond modern scientific method for his ethical
and moral guidelines,
for answers to his basic questions regarding values and purpose in
life. Chemistry
depicts man as a complex of compounds and biology describes him as an
animal organism.
But the Bible represents man uniquely created in the image of God, that image
defaced through sin but restorable in Jesus Christ. The Christian experiences
this reality and from it gains the perspective to use the results of
science for
the glory of Cod and the good of his fellow men. Christian men of science and
technology thus have the insight and moral responsibility, both professionally
and as citizens, to work for the primacy of human values so that
science can indeed
be a good servant rather than the power that will eventually destroy us.
©1968
NOTES
1. Wilbur H. Ferry, "Must We Rewrite the Constitution,"
Saturday Review, March 2, 1968, p. 50. Ferry's analysis is perceptive
and his title
dramatizes the magnitude of the crisis, although his solution might well create
more problems than it solves.
2William C. Dampicr, A History of Science, (Cambridge: The University
Press; Fourth
Edition, 1961), p. 14, ff. This excellent volume relates the history of science
to philosophy and religion. It describes the work of the scientists dealt with
later in this paper.
3 Frederick Copleston, S. J., A History of Philosophy, Volume
1, 1961, (London: Burns and Oates; Seven Volumes), p. 266,ff. This
comprehensive
survey is both lucid and thorough.
4. Copleston, op. cit., Volume II, 1964, p. 302,ff. See also Dampier,
op. cit.,
p. 85,ff.
5. Alan Richardson, The Bible in the Age of Science, (London: SCM Press, 1961),
p. 11,ff. This first chapter presents a brief and readable account of
the scientific
revolution.
6. H. Butterfield, The Origins of Modern Science, 1300-1800, (London: C. Bell
and Suns, 1962), Chapter One describes the problem of motion at the outset of
the scientific revolution and its place in this great period of discovery.
7. Dampier, op. cit., p. 109, ff,
8. While the planetary orbits are ellipses, they can be represented as circular
by this much more complicated arrangement.
9. Butterfield, op. cit., Chapter Two. Here is a fascinating account of the way
in which Copernicus came to see the same data in a radically new
pattern or model.
10. Edwin A. Burt, The Metaphysical Foundations of Modern
Physical Science, (London: Routledge and Kegan Paul, 1932), p. 35. Chapter II:
Copernicus and Kepler demonstrates the role of mathematics and the emergence of
the
new metaphysics and scientific method.
11H. Norwood R. Hanson,
Patterns of Discovery,
(Cambridge:
The University Press, 1961), p. 72,ff. This detailed description of
Kepler's calculations
demonstrates scientific
discovery by "retroduction" rather than by simple deduction
or induction.
12Alfred N. Whitehead, Science and the Modern World,
(New York: The New American Library, 1925), p. 2.
13. Ibid., p. 5.
14. Hanson op. cit., p. 85. Hanson traces this concept of "abduction"
or "retroduction" to Aristotle and quotes Pierce:
"Deduction proves
that something must be; Induction shows that something actually is operative;
Abduction merely suggests that something may be." See also p. 216,ff.
15. Henry Marganau, The Nature of Physical Reality, (New York: McGraw
Hill, 1950),
p. 12.
16. Karl R. Popper, The Logic of Scientific Discovery, (New York:
Science Editions,
1961), p. 281.
17. Ferry, op. cit., pp. 50,52.