The book Let there be science by David Hutchings and Tom McLeish explores the case for Biblical support for scientific activity. I found it a fascinating although in many places I think they conflate science with technology. Rather than seeing this as a weakness I think it provides an opportunity to extend the consideration of Biblical revelation as to the nature and purpose of technology and what if anything this might have to say about the teaching and learning of design & technology in the secondary school. With these thoughts in mind I have written Let there be science – considerations from a design & technology education perspective as both commentary and critique.
My friend and colleague Torben Steeg, the very opposite of a ‘faith head’, has read the piece and raised the following comments and questions:
On page 5 you write
Those without faith might see the universe as being ‘ordered’ in this way as a result of its intrinsic nature and not through its being created by God but that seems to me to be just as much an act of faith as believing in God.
I think one might argue that it’s been the exploration of science/scientists that has revealed that the universe does appear to be ordered – for whatever reason. In that case it’s a working assumption that could be falsified; but I guess it’s a bit circular since without such an assumption the enterprise of science wouldn’t make much sense. So you could label that ‘faith’; but I don’t think it’s the same kind of thing as religious faith. (Though I’m sure some scientists operate from a faith that is more like the religious type…)
On page 6 you write
And it is echoed in the writings of Robert White (2014) a prominent geophysicist.
Natural processes such as earthquakes, volcanic eruptions, floods and the natural greenhouse effect are what make the world a fertile place in which to live. Without them, it would become a dead, sterile world and no one would be here to see it.
But… if you wanted to push this, why couldn’t an omnipotent god create a world (an the underlying science) where a fertile and rich environment wasn’t dependent on such things?
In your discussion of Chapter 10, (pages 8-9) it occurs to me that the notion of precautionary principle is useful – with practical examples being the original and the recent Asilomar conferences on, respectively, genetic engineering and AI.
On page 11 you write
However, the construction of the Tower of Babel (Genesis 11: 1 – 9) by which humans could reach heaven was confounded by God through the creation of multiple languages so that those building the Tower could not communicate with one another. This can be seen as a denial of technological activity when it is being used to thwart God’s purpose.
It seems to me that the Tower of Babel story is of dubious relevance; if she’s an interventionist God, why the arbitrariness of when to intervene or not? For example, why not intervene when torture or gas chambers are being built – or is she only concerned about threats to her own domain…?
But then I do think that there is a tendency for religious types to assume that God’s interventionist aims align with their own (though they would probably say that their aims align with hers…) – as when all sides in a war (or election…) pray for victory.
Nick Cave captures this nicely…
I don’t believe in an interventionist God
But I know, darling, that you do
But if I did I would kneel down and ask Him
Not to intervene when it came to you
Not to touch a hair on your head
To leave you as you are
And if He felt He had to direct you
Then direct you into my arms
(You can watch/hear the whole thing here)
I have heard it argued (persuasively to me) that the second of the Ten Commandments (You shall not use the Lord’s Name in vain) refers not to casual ‘blasphemy’ but rather to the use of phrases like ‘It’s God’s will’ to persuade folk to the opinion of the speaker.
You go on to say that:
Hence it seems that God is placing the responsibility on humanity to use technology in ways that are consistent with the covenant between God and his creation, in particular our world, the living creatures that inhabit it and the ecosystems that maintain it.
But this responsibility is given without, it seems, very clear guidance; my, admittedly casual, observation is that Christians seem to disagree about a lot of things that relate to “our world, the living creatures that inhabit it and the ecosystems that maintain it“.
Rev. Colin Davis, Rector of Carrowdore & Millisle, Church of Ireland has also read the piece and made the following comments:
It can sometimes be a popular misconception that science and faith (mostly Christian, but I guess others as well) are in opposition and yet in reality, as Tom and David indicate, this couldn’t be further from the truth. The Bible teaches that God created order out of chaos and although the Earth can often seem a very chaotic place, in fact it ‘operates’ by very definite ‘laws & principles’. Science rather than being a ‘spoiler’ (removing the mystery from nature through explanations that are arid and lacking in wonder) helps us to understand more of how things work and provides greater insight that we can use to appreciate the wonder therein. We can see Biblical writing as exploring and revealing the relationship between God and humanity and in revealing something of the nature of science and our obligation to pursue scientific activity also reveal something of the nature of God.
We know from experience and history that gifts can be used for good or ill, and seeing science as a gift from God places on us ‘the burden of responsible use’. The story of the Tower of Babel points very much to a warning for humanity to use God given gifts, including science and technology in the light of this burden rather than for us to raise our own sense of achievement without regard to God’s wishes putting humanity in the position of challenging or denying God. The futility and arrogance of such challenge/denial is captured well in this anecdote I remember from my days when training for the priesthood.
A group of successful scientists were so accomplished and confident that they thought to challenge God and create their own human being. God accepted the challenge and taking a handful of dust he created a human. The scientists bent down to grab some earth and God stopped them saying, “Get your own dust!”
God, in creating the Universe including the Earth and all creatures living on the planet wants a special relationship with humans. God loves us and wants us to love Him/Her in return and to love one another but in doing this takes a huge risk. We have a choice as to whether we love God, one another or not. The way we live our lives, treat one another and use the gifts of the creator will be determined by the choice we make. For the Christian St Paul sums this up in Chapter 12 of his letter to the Romans:
3 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.
4 For as we have many members in one body, but all the members do not have the same function,
5 so we, being many, are one body in Christ, and individually members of one another.
6 Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith;
7 or ministry, let us use it in our ministering; he who teaches, in teaching;
8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.
9 Let love be without hypocrisy. Abhor what is evil. Cling to what is good.
It is not too much a stretch of the theological imagination to envisage another verse along the lines:
Or she that is scientific or technological to pursue this with due humility and regard for consequences.
As always further comments or questions welcome.