Science in Christian Perspective
Christian Faith and Higher Education
GORDON II. LEWTHWAITE
Department of Geography
California State
University
Northridge, California 91330
From: JASA 31 (March 1979): 33-36.
De-vangelization.
While many of us talk about evangelizing the world, the process of de-vangelization
is often more evident, especially in the universities. The point scarcely needs
laboring, for the instances are too numerous and too painful. Not a
few who come
to the campus as Christians leave with their faith blunted if not replaced by
atheism or agnosticism. Why?
Much of this de-vangelization process, of course, has little to do
with the university.
In or out of college, young people have a habit of growing up, and as they move
beyond adolescence they are bound to experience a whole range of stresses that
challenge their previously-accepted beliefs. But the natural strains
of this inevitable
drive towards maturity and independence are intensified by university
experience,
particularly at the intellectual level. During early homelife the
lines of influence
may well have converged to favor faith, but there is no such focus,
even ideally,
within the secular university. The ideas and influences that pour in
come in parallel
rather than converging lines. Whatever may or may not be the beliefs
of individual
professors, there can be no weighting in favor of Judaism or
Christianity, Islam
or Zen Buddhism, agnosticism or atheism-for that is simply not the
job of a secular
university. Almost of necessity an attitude of clinical objectivity rather than of commitment is favored, the shrewd scepticism of science is
contraposed
to faith, and if the pros and cons of different viewpoints are spelled out they
are stated (ideally) by a neutral. The results may not be intended, but all too
often the exclusion of spiritual levels of interpretation seems to
indicate their
elimination or insignificance, and quite apart from this some
confusion and unsettlement
is bound to follow.
Something of this may be all to the good-after all, a major function of a true
education is to open up the mind and disclose alternatives-and not all portions
of the university are equally involved. There is no single process that applies
to the engineering and the history student, to the biologist,
geographer, psychologist
and school-teacher. And there are professors and professors. Not a
few have been
drawn from ethnic or religious groups which feel little sympathy for Christian
faith, others have renounced (not without bitterness) the
"fundamentalism"
that they deemed obstructive to personal or scientific growth, and
some have retained
or gained Christian faith. But almost certainly the Christian
professor will have
thought his way through to a somewhat different interpretation of the issues of
faith and science than those that may prevail in both the pew and
campus-Christian
groups, and even a careful lecturer may inadvertently strengthen
negative attitudes
among his students.
As Malcolm Jeeves remarks in his Psychology and Christianity, in the typically-crowded schedule of the course
"there is not
enough time to qualify every statement and discuss all the evidence . . . . A
student may understandably misinterpret some (to the lecturer) innocent statement and see it conflicting with what he believes as a
Christian."
(p. 7). And even if the lecturer does become aware of some miscomprehension he
will rarely have classroom time to tease out implications that are peripheral
to the course, modify the tone of a critical textbook, or point out different
levels of interpretation. This lecturer, for instance, after teaching
a firmly-geographical
course on the "Historical Geography of the Holy Land" to a very mixed
audience, received an appreciative letter to the effect that "I know a lot
of people, including myself, came into this class with the expectation . . that
the class would [offer] proof of Old Testament writings . . . not
realizing that
when speaking of the historical geography of other regions no
religious implications
enter our minds." Hopefully the informational rather than
apologetic nature
of the course (which did touch on some sticky questions) as well as
the necessary
limitations of its framework were generally appreciated. But how
often (for instance)
are such issues as "the four corners of the earth" and
"Bible teachings
on earth-sun relationships"-let alone Darwinism!-touched on with damaging
effect in courses that sweep across the surface of the centuries? And how often
have young Christians recoiled as they read, for the first time, of
the grim history
of religious conflicts and the intolerance that has so often been the
accompaniment
of strong conviction?
Furthermore, even a Christian student tends to breathe in a
"worldview"
from his educational atmosphere, a setting which, even when claiming
neutrality,
is frequently far from neutral to Christian faith. That woridview tends to he
secular and scientific (if not seientistie), naturalistic and
humanistic, neutral
and relativistic. Of course, all those terms need to he put into
"quotes"
and qualified, but the point that we must stress is that in very considerable
measure these not only cut across the grain of Christian conviction on campus
but diffuse outwards and downwards into the broader community.
Mission to the Educated
Do Christians in general realize the strategic significance of that
fact? Perhaps
the rhetoric of democracy and equality blurs the importance of the
fact that there
are culture-creators and culture-recipients in any society, that
there are people
who write hooks with potent ideas and people who read honks and absorb ideas,
and that concepts formulated at the culture-makers' level ultimately seep-often
in distorted form-to all but the most resistant areas of society. And while the
church has often felt at ease in a "downward" mission
relationship with
the "underprivileged" of its own or other societies, it has
seldom felt
at ease in an "upward" relationship with the more
sophisticated levels
of the educated. Today, as J. Nederhood has pointed out in 1960 in The Church's
Mission to the Educated American, there is a thickening layer of society with
strong educational conditioning, and "if the Church fails to enter into a
mission relationship with the educated it will actually fail to touch the nerve
of American life" (p. 27). With local variations of time and place, this
is indeed true throughout Western Civilization at least. And Nederhood is also
basically right when he affirms that the educated must be challenged
by a Church which is aware of and sensitive to the points of contact and planes
of division.
The Church will only he able to enter into a decisive mission relationship with the educated if it is continually conscious of educated individuals' wonder at the limpersonal] magnitude of the universe; their general acceptance of evolution; their consciousness of psychological phenomena; their uncritical, indiscriminate reading of popularized, scientific studies of religious data.
Each of these elements significantly qualifies the relation
of the educated to the Christian message (p. 94).
Perhaps each of these elements calls for at least brief comment, for
they impinge
separately as well as together on the attitudes of quite a few. The tendency is
to view whatever god may he as a "Cud of the galaxies" who is somehow
much ton big to be a "personal" God, who is somehow incompatible with
a Man who died on a cross at a remote place nearly 2000 years ago. In fact, a
subtle undercurrent of intellectual snobbery enters in, and blends with social
and political viewpoints that are prone to appeal to campus
communities. The prevailing
attitude, wisely or otherwisely, tends to he liberal and sometimes
leftist, Marxist
thought is likely to he credited with more intellectual
respectability than Christianity
(especially conservative Christianity), and there is a good deal of
well articulated
feeling that Church members are liable to be "just plain folks" who
inherit a residual rural tradition, whose views are archaic and irrelevant if
not downright racist and obscurantist. Christians, in short, are likely to be
viewed as antiintellectual and anti-scientific.
This attitude is sharpened by the quite widespread acceptance of
Evolution (with
a capital E) as the ultimate explanation of the universe. A scientist
may be aware
that as C. K. Chesterton put it, "nobody has ever seen it
happen," and
of course many a scientist who is a Christian insists that the
concepts of creation
and evolution, properly understood, neither clash or cancel each
other out. There
is no intention here to debate that issue. But it is necessary to affirm that
that is not how it seems to be coming through. In practice, creation
and evolution
often appear as mutually exclusive, biblical Christianity appears as
the villain
of the piece in obscurantist conflict with triumphant Darwinism, and Evolution
is expanded into an all-encompassing worldview which somehow explains the whole
cosmos without residue or complementary levels of explanation. All that exists
is engendered by and encompassed within Nature, and Danvin is assumed to have
put the Bible out of business. Furthermore, throughout all this-and especially
from Galileo to Darwin-Christianity and its dogmas may well be presented as the
obstacle to understanding. Add to this the recent charge that the Judaeo-Christian
ethic and the command to multiply and fill
the earth lies at the runt of the ecological crisis, and our students
have a problem.
Side by side with this is a complex of ideas purportedly derived from
such social
sciences as psychology and sociology. These interpretations may not
so much challenge
Christian beliefs as simply appear to "explain" them-and even explain
them away. For they provide data which may be viewed "objectively" at
the psychological or societal levels, and that is precisely where many seem disposed to place all religions. So viewed, the crucial
issues of truth of content, revelation and the validity of the New
Testament documents
(for instance) are simply passed over, and the student may be left
with the impression
that Christianity is simply a social or psychological phenomenon, that that is
all there is to the story, and that any religion is as good (or as had) as any
other. In addition, it may well be at least implied that such beliefs
lie at the
root of many a psychological problem, and that they characteristically impede
the social and political progress so strongly espoused in the
tradition of secular
humanism.
And even if there is an increasing awareness of the value of 'values and even
if courses in Comparative Religion are taken, there may still remain a complex
of scientific or humanistic assumptions. So far as courses in Religious Studies
are concerned, a neutral, nonproselytizing approach is a necessary
pre-condition
of acceptance on a secular campus, but the issues may go deeper than that. If
the levelling process of relativism is carried far enough, the
concept of a proselytizing
missionary faith that is to "go into all the world and
make disciples of all nations" will appear positively repugnant,
an arrogant
assumption by one group (usually Western) that it can impose its
values upon others,
cut the tap-roots of indigenous cultures, and manifest a religious exelusivissn
which is the opposite of the cosmopolitan "tolerance" which
is so cherished
in many educational circles. Exposed to these concepts, students are bound to
feel tensions, for Christianity affirms without equivocation that the
Old Covenant
law came by revelation to one chosen people and flowed outwards-not
without particularities
of time and place -to other peoples in accordance with the will of a Sovereign
God. This carries with it the consciousness that not all religions,
not all values,
not all culture complexes, not all lifestyles, can be deemed as
equally legitimate
options. Thus popular campus views about cultural and religious
"pluralism,"
"equality" and "democracy" come to be contraposed
to the particularity
which is inherent in Christianity.
Other tensions arise from the ongoing reassessment of past events which is so
characteristic of historical studies. Not unnaturally, many a young person has
grown up with a somewhat simplistic view of national and religious history, a
view which seldom coincides with the views of balanced scholarship, let alone
the touch of contempt that may he injected by the "debunker." It is
a disquieting experience to be forced into realization of the multi-sidedness
of many an issue, and it is a rare student who does not become
painfully (or gleefully)
aware of the seamy side of even Christian history, of hitter persecutions and
wars waged by more sides than one, of stubborn opposition to
initially unpalatable
scientific discoveries.
Add to this the fact that so many of the educated are really uneducated when it
comes to a real understanding of Christianity. In part, this reflects
their sheet
busy-ness-for the professor who takes his research amid writing
seriously is apt
to be immersed in a very demanding taskbut part of it derives from
the ideas about
the nature of religion that they have themselves absorbed. Virtually
all are conscious
of the well-advertised conflict of science and religion, many view religious
"The Church will he able to enter into a decisive mission relationship with the educated only if it is conscious of their wonder at the impersonal magnitude of the universe, their acceptance of evolution, their consciousness of psychological phenomena, and their uncritical, indiscriminate reading of popularized, scientific studies of religious data."
doctrine as simply psychological escapism at best and an
obstacle to progress
at worst, and if a tolerant open-mindedness is the essential virtue,
"dogma"
is hound to appear as the villain of the piece. "Any
stigma" of course,
"will do to beat a dogma," and carefully formulated
Christian doctrine,
hammered out in response to historical challenge and miscomprchension, is all
too apt to be confused with pigheaded personal opinion. Furthermore, many fail
to check their sources: it is not uncommon to hear the assertion that Genesis
affirms creation in 4004 B.C. And, as Nederhood points out, a good
deal of miscomprehension
is reinforced by the readingpatterns of the educated, the tendency to rely on
the type of articles that find their way into print in semi-popular
journals rather
than less popular but penetrating analyses that might provoke second thoughts.
But how many of us find time for that, anyway? And do some popular
Christian viewpoints
that verge perilously close to pseudo-science and pseudoeschatology
really help?
Darwin, Freud and leftish economic theory are more likely to carry weight.
The Church and Social Action
In particular, they may be deemed more relevant to the "over-riding issues
of the day," issues on which many of the campuses, rightly or
wrongly, find
the churches to be wanting. The natural tendency of youth to espouse
liberal causes
is oft-times accentuated by university life, and churches (along with
many another
institution) are liable to he judged accordingly. There is a good
deal of genuine
feeling that "the Church," if indeed it has any human usefulness let
alone divine mandate, should he taking the lead in protest against racial and
social inequality and discrimination, segregation, injustice and war. Efforts
to point sip the past role of Christians in such matters as the fight against
slavery tend to provoke the retort "then why aren't you doing
more now?
It may well be (as this writer would maintain), that idealism divorced from a
sobering sense of the engrained sinfulness of man can he dangerously
simplistic,
and that there are serious and legitimate doubts as to the extent to
which churches
as churches should he drawn into the sociopolitical maelstrom.
It may well be, as \'igeveno remarks in The Listener
(p. 29) that tile main business of the church is, after all, life and
death, God
and man, time and eternity'not "this game of activism" which has not
only been played by others "far longer than the Christians" but which
threatens to drain the churches of their spiritual vitality and distinctiveness.
It may well be, as the testimonies of C. B. M. Joad and Malcolm
Muggeridge suggest,
that the fading of earthly expectations is an almost necessary prelude to the
gaining of spiritual depth. And certain it is that there is a strong
conservative
strain in the affirmation that we hold a faith which was "once delivered
to the saints" and are sustained by absolute truths and standards that are
rooted in the nature of God rather than the changing standards of society. But
it is only just to point out that these are difficult thoughts for
ardent activists
who compare the seemingly sluggish churches with the activism
allegedly so typical
of the secular humanist, and that not a few have been jarred loose from faith
by the presumption that the churches should be more than competing.
How Are We to Respond?
And how are we to counter all this? I wish I knew. All too often the
bright young
student struggling with difficult issues seems unable to find a
helpful peer group
in church or on campus. All too often the supposed threat of
scientific findings
and hypotheses seems to be countered by a pseudo-science which is
propounded with
the best of intentions and the worst of results. All too often the
church pastor
or even campus minister seems to be faced with a painful dilemma. address the
concerned and thoughtful few and risk the loss of the faithful (and
giving) many,
or satisfy the average layman and leave the studious and scientifically-minded
dissatisfied.
The dilemma, of course, is not quite fairly stated, but it has its point. Some
suggestions can be made. Firstly, the Bible is a unifying force, and
a deepening
awareness of the Person it presents is doubly unifying. All levels of
understanding,
all interest-groups within a church, can draw together with the common purpose
of understanding and applying the message of the Scriptures.
Secondly, an apologetic dimension can-indeed must -be incorporated in a total
Christian approach. And please remember that apologetics is not
essentially negative
and defensive. Bernard Bamm, (The God Who Makes a Difference, pp.
62-63), directing
his attention
to the churches' heavy loss of maturing youth, rightly points out that this is
not caused so much by the sceptical views presented by some
particular professor
or textbook or even "the general anti-Christian and
antireligious mood that
pervades both the business and the academic world" so much as
the fact that
the student "received in church only bits of Christianity here and there
. . . His faith resembles a patchwork quilt." But this cannot compete with
the "synoptic vision" which he now formulates: he "has
not so much
lost his faith as he has found a new functional, operational sensible synoptic
vision which he did not forge while in church. The importance of
synoptic vision
is then of immense pastoral concern as well as apologetic
concern." Of course
this is not the business of one man alone. The apologetic dimension
can he introduced
and deepened by a wide range of incisive and thoughtful Christian
literature.
Nor is the thought-world of the skeptical necessarily cohesive or invulnerable.
As often as not it involves an uneasy alliance of scientism and
humanism. On the
one hand there is the assumption that everything is an accidental by-product of
impersonal nature, that all is explicable by "science," and that all
may well perish as the sun grows cold. And on the other hand there is
the humanist
groping for values that science alone can never yield, a faith in the validity
of human reason, the thought that individuals and people somehow have rights,
the affirmation that at least humanist causes
"ought" to be supported ...Small wonder that the
confident rationalistic scientism of former times is now paralleled
by an irrationalistie
countercurrent. And it is up to us to challenge this complex of unbelief with
a consistent Christian faith.
REFERENCES
Jeeves, Malcolm: Psychology and Christianity, InterVarsity
Press, Downers Grove, Illinois, 1976.
Nederhood, J. H,: The Church's Mission to the Educated American, Wm. B. Eerdmans Publishing Company, Grand
Rapids, Michigan, 1960.
Ramm, Bernard L.; The God Who Makes a Difference, Word
Books, Waco, Texas, 1972.
Vigeveno, H. S.; The Listener, Regal Books, GIL Publications,
Glendale, California, 1971.