Science in Christian Perspective
"TOWARDS A CHRISTIAN VIEW OF SCIENCE"
Richard H. Bube, editor
From: JASA 23 (March 1971): 1-4.
The journal Torch and Trumpet, Vol. 20, No. 10, October 1970, page 18,
carries the final installment of a reprint by the above title from The Banner
of
Truth. The author is Gordon J. Kedclie. The conclusion of this article sums up
the author's criticism of what he terms "neo-evangelicals."
"It is the contention of this paper that the neo-evangelical "trend" is a down-grade movement from truly evangelical Christianity. We shall briefly summarize the characteristic views of this group and comment thereupon by way of conclusion."
Included in the company of "neo-evangelicals" are F.H.T. Rhodes, R.H.
Bube, and M.A. Jeeves, as well as Bernard Ramm, N.H. Ridderbos, Jan Lever, Carl
F.H. Henry, and J. van de Fliert. What the author calls "the
characteristic
views of this group" form such an important area, that this
response is given
in the hope that we may come to grips with the basic issues and cease
to be shunted
into blind alleys.
In what follows, the quoted items in the summary of Gordon Keddie are printed
in italics. Comments on each point follow; I can speak only for myself.
1. Scripture, while held to be divinely inspired and infallible, is
nevertheless
handled in such a way as to subordinate it to modern science where
the Bible speaks
on topics common to theology and natural science (e.g., creation,
miracles).
The Scriptures are not subordinated to modern science when the Bible speaks on
topics common to theology and natural science, e.g., such topics as creation,
miracles, the resurrection etc. Only the Scriptures have the authority to speak
about the reality of the creation, the miracles and the resurrection.
These questions
cannot be touched by modern science, much less settled.
We may know that God created, for example, only through the revelation of the
Scriptures. We may know that we are not the chance results of a
"collocation
of atoms," to quote Bertrand Russell, only by the authority of the Word of
God. We may know that the entire universe depends for its very
existence moment-by-moment
upon the sovereign power and will of Cod only because He has spoken
in the Scriptures.
Divine Creation is always revealed, never discovered. Of the fact of creation
there can be no debate.
What the Scriptures do not necessarily tell us, however, is the mode
of creation.
Scientific mechanisms were generally not within the purpose of
Scriptural writers
who aimed to present a revelation in terms understandable by all men
in all times.
It may well be that they did present the mode or mechanisms by which
God worked.
It may also well be that they had no intention of presenting such a mechanism,
and in fact did not present such a mechanism. How are we to decide?
It is at this
point that we can admit the investigation of God's natural revelation
in His creation
(Romans 1:20) to act as a guide in our interpretation of the content
of the Biblical
revelation as to mechanism.
(a) The Bible is assumed, a priori, not to reveal
"scientific" information,
that not being the purpose of special revelation.
This is not an a priori claim. It is arrived at, when it is, only by
the guidance
of the interpretation of God's natural revelation as this bears on
our interpretation
of God's special revelation.
That we may not expect the Biblical writers to be concerned with the revelation
of specific mechanisms of God's activity (electromagnetic fields, DNA
code, nuclear
forces etc.) is a consistent reaction to the Bible's own commentary
on its purpose.
The Bible tells us that it was written to reveal the redemption of God in Jesus
Christ (John 20:31), to comfort and strengthen the faith of God's
people through
the witness of men who had known and experienced God's life (Luke 1:3,4), and
to present a guide for Christian living (II Timothy 3:16).
An analogy may be helpful at this point. In a way the situation to which some
portions of the Biblical revelation address themselves, particularly the early
chapters of Genesis, is like that of a mother attempting to explain
the "facts
of life" to her 5-year old daughter. To her she speaks of
growth, love between
man and woman, and the beginning of a new life that flows from that love. She
does not give the technical details of sexual activity. When the child is older
she will learn these things too. Her total understanding of the role
of sex will
depend on her appropriation of both these kinds of information, that
dealing with
interpersonal relationships of love as well as that dealing with
technical details
of reproduction and sex fulfillment. The mother has spoken truly to
her 5-year-old
daughter. She has told her what she needs to know, things that will always be
the most important part of her knowledge in this area. So in his
infinite wisdom,
God has revealed to us the most important things-things that we could
never really
find out for ourselves. The details of mechanisms we will learn in
His providence
as we grow and understand more of such things.
(b) General disregard for strict exegesis of the Scripture is
evident. This also
holds for the practice of comparing Scripture with Scripture before arriving at
any interpretation.
Exegesis is guided by hermeneutics. Presumably it is the purpose of
the Biblical
exegete to derive the content of the Biblical revelation, to set
forth the revelation
which God gives to us. He cannot do this without an understanding of the proper
hermeneutics. These cannot be chosen arbitrarily, but must be consistent with
the nature of the Biblical revelation. Before we talk of "strict
exegesis,"
therefore, we should talk of "Scriptural hermeneutics." We
cannot understand
what it is that the Word of God says to us if we impose some arbitrary system
of hermeneutics in our exegesis.
There remain Biblical areas where the appropriate hermeneutics need
further work.
Since God's truth is one, any guidance that can come to the
formulation of these
hermeneutics by an understanding of God's natural revelation in creation, must
be welcomed and not rejected.
(c) There is increasing use of the inductive method of studying
Scripture-a methodology
inconsistent with the Biblical doctrine of inspiration.
If the Scriptures are indeed divinely inspired and therefore authoritative and
trustworthy in conveying the revelation they were written to present,
as we believe
them to be, then any Spiritguided method of approaching Scripture,
whether inductive or deductive, can lead us only to God's truth in terms of the proper
hermeneutical
principles to apply.
2. Science, in its widest sense, is regarded as complementary to the Bible in
contributing to a view of reality. The two are independent but interdependent.
Thus science is autonomous and speaks for the realm of nature as the Bible does
for that of faith.
This statement expounds a commonly held confusion of categories. Science is not
regarded as complementary to the Bible. The created natural world is regarded
as complementary to the revealed word of the Bible. Science is a
human interpretation
of data derived from sense contacts with that created natural world.
Its complementary
category in Christian faith is not the Bible (which corresponds to the created
worldthe data) but rather theology, which is the interpretation by men of the
revealed word of the Bible in the light of the Bible and their experience. God
made the world, and God gave the Bible. Men make science and men make
theology.
Men make mistakes in interpreting the natural world where their
scientific hermeneutics
are faulty. Men make mistakes in interpreting the Bible when their theological
hermeneutics are faulty. The theology of men can no more be accepted
as superior
to the created world, than the science of men can be accepted as
superior to the
Word of God.
Any attempt to juxtapose science vs. the Bible, to plead that men
accept the Bible
rather than science, is a result of a misunderstanding of the
categories involved.
The revelation of creation and the fossil record must confront each other; the
theory of fiat creation and the theory of organic evolution must each
be justified.
There is no more possibility, or perhaps I should say there is just
as much possibility
of "accepting the Bible" as there is of "accepting the natural
world." Both can be accepted in that we accept their trustworthiness. What
we then apply to ourselves on the basis of this trustworthiness depends on the
results of our hermeneutics and our exegesis.
(a) Modern science is regarded as the study of natural revelation and its best
authenticated results (according to its own standards of course!) are
considered
to represent a valid picture of that revelation.
This statement in itself is not a condemnation. Its counterpart would be that
modern theology (orthodox fundamental Protestant, if you will) is regarded as
the study of the special revelation and its best authenticated
results (according
to its own standards of course!) are considered to represent a valid picture of
that revelation. I do not consider this latter statement offensive, and so I do
not consider the statement of Gordon Keddie offensive either.
On the other hand, modern science is not regarded as presenting a "valid
picture" of the natural revelation, if by "valid
picture" is meant
any more than a relative pragmatic approach to the nature of physical reality.
The Christian man of science regards his scientific understanding as a helpful
guide, not as a source of ultimate truth. As his science is more and
more faithful
to the created structure of the physical universe, he believes that
his scientific
picture is more and more like that of the reality of that created
universe. Also,
although his scientific picture may not be able to describe
completely what physical
reality is like, it may well be able to give a definite indication as to what
it is not like.
(b) Any conflict between "traditional Biblical
interpretation" and modern
scientific discoveries must result in a re-examination of the former
with a view
to reinterpretation.
I would agree that when traditional Biblical interpretations come into conflict
with any type of experience, whether scientific or personal, it is
good to re-examine
them. I demand the same of traditional scientific interpretations.
Not to be willing
to re-think interpretations is to forsake the pursuit of truth.
Because interpretations
may be faulty never implies that the ground of revelation is faulty. Because a
scientific interpretation of the physical world is in error casts no doubt on
the trustworthiness of the revelation contained in that created physical world.
Because a theological interpretation of the Bible is in error casts no doubt on
the trustworthiness of the revelation contained in the Bible.
(c) No distinction is recognized in principle between the science practiced by
Christians (true science) and that of unbelievers (apostate science). There is
no consistently Christian philosophy of science.
There is a consistent Christian philosophy of science. The Christian believes
in the structure of reality, a created structure given by God Himself. Truth is
that which is in conformity with this structure of reality. Thus it is possible
for an unbeliever to know partial truth, but never total truth.
The Christian philosophy of science is this: Christian science is good science.
And good science is science that is faithful to the structure of
reality. Science
that is honest, open, seeking to capture and to reflect the structure
of the world
that is really there-that is good science, and that is Christian science. The
unbeliever is successful in science, successful in apprehending partial truths
of the universe, when and only when he appropriates for himself the Christian
approach to the world without recognizing that he is doing it, and
without acknowledging
the ground of reality that makes it possible for him to do it
successfully. Thus
the success of the nonChristian in science can be attributed to his
use of Christian
principles of scientific investigation, principles which seek above all else to
be faithful to the created structure of the world.
It is becoming for the followers of Christ to be informed and
perceptive as well
as militant. We spend so much time and effort in battles that need
not be fought
that we do not have the strength left to engage where we are
desperately needed.
If we recognize that we have trustworthy revelation from Cod both in
the natural
world and in the Bible, can we not then cease from pursuing these
false dichotomies:
science or Scripture, evolution or creation, natural or Godcaused,
chance or providence?
RH.B.