Welcome, first of all, to a considerable number of new subscribers to the Faith and Wisdom in Science blog. I hope you find the posts and reports helpful, and do remember that its a blog in order to open up discussion. You can post questions and comments for me and others, although I will moderate to the standards of respectfulness and openness that this adventure is all about.
There are a few other resources on the blog site for those who are new – if you have a copy of Faith and Wisdom in Science then the (increasingly few with each reprint I hope) corrigenda are to be found on the Errata page. There is also a page containing links to media presentations, interviews etc. here. And don’t forget that if you, or someone you know, perhaps a high school or university student would like, or like to give away, a rather faster read of the message that science is not an obstacle to faith, but a gift from God, and not a threat to the Church but an equipping to a task, then the broader readership Let There Be Science co-written with school physics teacher Dave Hutchings is a great introduction.
Over the Easter break I had the fascinating experience of (1) speaking at the UK Christian festival Word Alive in Prestatyn, North Wales (of which a future blog when the materials are online) and also attending this year’s meeting of the European Society for the Study of Science and Theology (ESSSAT) in Lyon, France. Both in their different ways were challenging and interesting and full of people with good ideas and questions. The Lyon meeting was entitled Nature and Beyond: Immanence and Transcendence in Science and Religion. But at both, very different, settings, the question, ‘What Difference does it make?’ was weaving throughout the discussions.
Of the very large topic of the ESSSAT title, the session that I spoke in was concerned with ‘Methodological Naturalism’ (MN) – that is the actual methods that scientists use to do science, the experiments, theories, hypothesis-testing, invocation of physical and chemical laws and so on. As first formulated formally by Medieval theologian Thomas Aquinas, the observation is that when we do science, we investigate nature on its own terms. Belief in God, in other words, is not necessary, nor impinges on the tools we use to find out about nature. ‘Methodological’ means ‘to do with tools and method’ and ‘naturalism’ means ‘on nature’s own terms’, or if you like, omitted explicit requirement of belief in, or actions of, God.
The first thing to be clear is that Methodological Naturalism is very different from ‘Metaphysical Naturalism’ – this is the entire worldview that omits the divine. But in spite of this, some Christians have expressed discomfort that MN works, and that Christians can somehow ‘forget about God’ in the function of science. One such is Andrew Torrence of St. Andrews University, who has recently written a paper about it, Should a Christian Adopt Methodological Naturalism in the journal Zygon.
I addressed the question in my talk at Lyon (and there will be a full paper later in the year), and others have written a reply for the journal itself, but there are a few very important things to say about this.
The first is about common grace – God gives gifts of tools for all sorts of reasons: gardening, medicine, cooking, teaching, singing, woodwork,… in an important way the scientific toolkit of method belongs to this set. Everyone gets given this! (in principle – we need to learn and practice!). So to look for a special toolkit in science for Christians is like looking for a special way to bake a cake.
The second is to do with the three-way relationship between God the Creator, the natural creation, and ourselves. Since the articulation of the commission in Genesis 3 to make nature fruitful ‘by the sweat of our brow’ it has been understood that the work of gaining knowledge of nature as part of the work of healing our broken relationship with it, and that the way that nature works, has, like our own natures, a freedom to it, to explore possibility of structure and development, that does not require the moment by moment disruption by God. Our calling as scientists is to look into nature with the same love and interest as its Creator, and doing that is part of our obedience.
Thirdly, MN does not exclude the possibility of miracles. Science is as able to detect anomalies as well as it detects regularities, but leaves it as that. Reporting them is what science does, explaining them beyond science is, by definition NOT what science does.
Fourthly, the relationship between the human and the natural world needs to be understood within the tradition of wisdom. This is the source of healthy relationship-building. It goes well beyond the, somewhat flawed, ‘two books’ analogy of reading nature as a second revelation, and becomes what theologian Eleanor Stump calls a ‘second person’ narrative (see short paper in appendix below).
But finally, Christian calling makes ALL the difference in doing science, as in doing anything. The reasons we do it, the way we interact with others in its performance, the choice of tasks to undertake, the very creative inspiration in the science we do – – all this and more can and does draw on a life of prayer, learning, worship and theological understanding. The toolkit is just the beginning.
For those who would like to read a little more deeply there follows, as an appendix, the 4-page ‘long abstract’ paper for the ESSSAT conference.
Methodological Naturalism but Teleological Transcendence: Science as Second Person Narrative
A metaphorical story of reading has dominated the theological framing of science, or more properly natural philosophy, since the high Medieval period. It is the dual narrative of the Two Books: that of a twin revelation though the Book of Scripture and the Book of Nature. The 12thcentury scholar Hugh of St Victor in his compendium, the Didiscalion, wrote,
This wholw world is like a book written by the finger of God …’,
Reading the two books became a dominant metaphor for the application of human sense, reflection, and insight into nature. It surfaces in Grosseteste in the 13thcentury, notably in Galileo in the early 17th, and especially in the ‘hermeneutical stance’ of early modern science. An example is found in Boyle’s advocacy of the early form of ‘citizen science’ known as Occasional Meditation. He writes
The World is a Great Book, not so much of Nature as of the God of Nature, … crowded with instructive Lessons, if we had but the Skill, and would take the Pains, to extract and pick the out: the Creatures are the true Aegyptian Hieroglyphicks, that under the rude form of Birds, and Beasts etc. conceal the mysterious secrets of Knowledge and of Piety.’
The metaphor finds its flourishing in the natural theology of Paley and the authors of the Bridgewater Treatises. To deduce a personal creative agent of interventionist design in the structure of a biological lensed eye is precisely to read and interpret the text of the Second Book in terms of its author. The narrative of the Two Books is compelling for aesthetic, cultural and theological reasons. The parallel growth of literacy and science in Europe from the medieval period onwards, the emergence of printing, widespread education, and the new forms of writing and publication that accompany early modern science, render it almost irresistible. But we now know that simplistic adherence to the metaphorical reading of the Book of Nature as a conceptual framing for science generates a set of irresolvable problems at its nexus with theology.
The first is the structural flaw in natural theology that became increasingly visible during the nineteenth century, and was exposed in the greatest clarity by the ascent of the theory of evolution by natural selection. The passivity of written text fails to follow faithfully the emergent explorative potential of the tree of life. A written word implies an immediate and proximal author, yet an evolved species, perfectly accommodated to its environmental niche, did not require a pen to inscribe it there.
The second implication of the metaphor of the book is that its readers may deduce the character and purpose of its author through sophisticated levels of reading. Nature becomes a veiled or coded message from, and concerning, its Author. So if the Sacred Page can say of itself, 
In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to people in other generations as I has now been revealed by the Spirit to God’s holy apostles and prophets.
then nature also becomes a once-veiled but increasingly transparent mode of insight into the person and nature of God. In the developed form of reading nature that became Natural Theology, we look throughnature towards a vision of its Creator. Attractive though such neo-oracular, albeit Christianised, interpretation of how to read nature might be, it runs rapidly into the thicket of theodicy – what must we deduce, in this mode, about the creator of catastrophes and carnivores?
A third issue, delayed until it appears on the beach of the late-modern period as the tide of near-universal theism retreated, is a problematizing of scientific method. If the effective practice of science is unaffected by any personal stance of belief, and if both its methods and conclusions align with a material metaphysics, namely the set of practices and assumptions termed ‘methodological naturalism’,what value theistic belief and practice? The adoption of methodological naturalism has sat uncomfortably with some believers, and some theologians,because its deployment of method that ostensibly ignores the divine seems to imply irrelevance of a position of faith. Attempts to reintroduce particular differences in scientific methodology with a theistic philosophy run into insuperable problems at the experiential and epistemological levels.
The impasse at all three of these levels can be traced to the progressive narrowing of a philosophy of science to epistemology, ontology and methodology – the very categories that would be employed in literary criticism (of reading), ignoring another essential human category of teleology. The gradual silencing of the category of purpose from academic discourse is itself a potential source of its marginalisation, and plays to the pretence of a human viewpoint onto nature abstracted from it, rather than embedded.
Within Christian theology it has become necessary to look for another narrative metaphor, that more faithfully frames the relational aspect of the human condition to the natural world, accounts for the success of methodological naturalism within a theodicy, and places science within a coherent setting in relation to the narrative of creation-fall-election-incarnation-resurrection-new-creation. In particular, its relational content must be at the same time faithful to our experience of nature, and to the theological story with which we make sense of our human condition. In complementary terms, late-modern discourse has tended to categorise narratives about nature as ‘third person’. In her magisterial reworking of theodicy by example, Eleanore Stumppoints out that much Biblical narrative is inherently ‘second person’, however, and that the category-error of forcing ‘third person’ structure onto it leads to artificial hermeneutical problems, rather like the three we have identified in the ‘Book of Nature’ approach to science. A vital case in point is found in the Book of Job, which adopts not only a second-person approach to theodicy, and to the relationship between God and humans (through the example of Job himself), but also introduces a second-person approach to the relationship between humans and the natural creation.In support of the claim that, within the Biblical Wisdom tradition, the Book of Jobconstitutes the best Biblical starting point for a narratology of the human relationship of the mind with physical creation, let us read from the point at which God finally speaks to Job (after 37 chapters of silence) in chapter 38:4-7:
Where were you when I founded the earth?
Tell me, if you have insight.
Who fixed its dimensions? Surely you know!
Who stretched the measuring cord across it?
Into what were its bases sunk,
or who set its capstone, when the stars of the morning rejoiced together,
and all the sons of God shouted for joy?
The writer delineates a beautiful development of the core creation narrative in Hebrew wisdom poetry (a form found in Psalms, Proverbs and some Prophets that speaks of creation through ‘ordering’, ‘bounding’ and ‘setting foundations’), but now in the relentless urgency of the question-form, throughout its history the imaginative core of scientific innovation. The subject matter of the poetic question-catalogue moves through meteorology, astronomy, zoology, finishing with a celebrated ‘de-centralising’ text that places humans at the periphery of the world, looking on in wonder at its centre-pieces, the great beasts Behemoth and Leviathan. This is an ancient recognition of the unpredictable aspects of the world: the whirlwind, the earthquake, the flood, unknown great beasts.
Long recognised, as a masterpiece of ancient literature, the Book of Job has attracted and perplexed scholars in equal measures for centuries, and is still a vibrant field of study right up to the present day. David Clines, to whom we owe the translation employed here, calls the Job ‘the most intense book theologically and intellectually of the Old Testament’. Job has inspired commentators across vistas of centuries and philosophies, from Basil the Great, to Kant, to Levinas. Philosopher Susan Neiman has recently argued the case that the Book Job constitutes, alongside Plato, a necessary source-text for the foundation of philosophy itself.
However, although readers of the text have long recognised that the cosmological motif within Job is striking and important, it has not received as much comprehensive attention as the legal, moral, and theological strands in the book, albeit with a few notable exceptions.Arguably the identification of a direct link of the subject matter of Job to the human capacity for natural philosophy goes back at least as far as Aquinas, who refers at several points to Aristotle’s Physicsin his extensive commentary on the wisdom book, but these connections are rare in preference to metaphorical readings. This de-emphasising of cosmology might partly explain why Job 38, from which we have taken the extracts above, known as ‘The Lord’s Answer’ has had such a problematic history of reception and interpretation. Does it really answer Job’s two questions about his own innocence and the meaninglessness of his suffering? Does the ‘Lord’ of the creation hymns correspond to the creator Yahweh of the Psalms, the Pentateuch and the Prophets? Does the text even belong to the rest of the book as originally conceived? Some scholars have found the Lord’s Answer to Job spiteful, a petulant put-down that misses the point and avoids the tough questions.But are these interpretations justified? Even looking at the text through the fresh lens of science today resonates with the difficultyof questioning nature, even its painfulness, as well as its wonder––that is how scientists respond at a first reading time and again.
To begin to answer, at a textual level, the charge that the ‘Lord’s Answer’ isn’t an answer, we need to observe that the intense nature imagery of the Book is by no means confined to Yahweh’s voice. On the contrary––nature imagery is employed from the very outset of the prologue, and throughout the disputations between Job and his friends. Indeed, every theme picked up in the Lord’s Answerhas already appeared in the cycles of dialogue between Job and his friends. The entire book is structured around the theme of wild nature. There is, furthermore, an ordered pattern in the realms of creation explored predominantly in the three cycles of speeches, moving from inanimate, to living then cosmological nature, as the tension between Job and his friends reaches its crescendo of personal invective in the third cycle.
Between the speech-cycles and the Lord’s Answer is a third vital strand of material. For the question to which chapter 38 is the answer, is found in the equally magisterial ‘Hymn to Wisdom’ of chapter 28, which begins with a remarkable metaphor for human perspicuity into the structure of the world – that of the miner underground:
Surely there is a mine for silver, and a place where gold is refined.
Iron is taken from the soil, rock that will be poured out as copper.
An end is put to darkness, and to the furthest bound they seek the ore in gloom and deep darkness.
A foreign race cuts the shafts; forgotten by travellers, far away from humans they dangle and sway.
That earth from which food comes forth is underneath changed as if by fire.
Its rocks are the source of lapis, with its flecks of gold.
The subterranean world takes us completely by surprise – why did either an original author or a later compiler suppose that the next step to take in the book was down a mineshaft? Reading on,
There is a path no bird of prey knows, unseen by the eye of falcons.
The proud beasts have not trodden it, no lion has prowled it …
There is something uniquely human about the way we fashion our relationship to the physical world. Only human eyes can seethe material world from the new viewpoint of its interior. It is an enhanced sight that asks questions, that directs further exploration, that wonders. The conclusion of the hymn points to the shocking parallel of the human wisdom of the miner, and the divine wisdom of the Creator (28v23):
But God understands the way to it; it is he who knows its place.
For he looked to the ends of the earth, and beheld everything under the heavens,
So as to assign a weight to the wind, and determine the waters by measure,
when he made a decree for the rain and a path for the thunderbolt –
then he saw and appraised it, established it and fathomed it.
It is by no means true that the hymn concludes that wisdom has nothing to do with the created world, for the reason that God knows where to find it is precisely because he ‘looked to the ends of the earth, …, established it and fathomed it’. It is, as for the underground miners, a very special sort of looking – involving number (in an impressive leap of the imagination in which we assign a value to the force of the wind) and physical law (in the controlled paths of rain and lightning). This is an extraordinary claim: that wisdom is to be found in participating with a deep understanding of the world, its structure and dynamics.
A reading of the entire book reveals that it continually navigates possible relationships between the human and the material, throughout the cycles of speeches, the Hymn to Wisdom and the Lord’s Answer.From ‘nature as eternal mystery’ to ‘nature as moral arbiter’, alternatives are rejected, until the Hymn to Wisdom itself points to a new notion of relationship. This new voice hints at a balance between order and chaos rather than a domination of either. It inspires bold ideas such as a covenant between humans and the stones, thinks through the provenance of rainclouds, observes the structure of the mountains from below, wonders at the weightless suspension of the earth itself. It sees humankind’s exploration of nature as inImago Dei, and a participation in Wisdom herself.
The story of search for wisdom through the perceptive, renewed and reconciliatory relationship with nature, begins to look like a potential source for a new theological narrative of nature in our own times. It is rooted in creation and covenant, rather than Aristotelian tradition; it recognises reasons to despair, but undercuts them with hope; it points away from stagnation to a future of greater knowledge, understanding and healing – it is centrally teleological. Furthermore, it offers a stark opposition to the stance of natural theology. Rather than looking into nature in the hope of perceiving God, we look with the Creator into creation, participating in his gaze, his love, and his co-creative ability to engage in nature’s future with responsibility and wisdom. The applicability of methodological naturalism is unproblematic because it is God’s gift of sight, as creative chaos becomes the gift to nature of freedom in possibility.
Hugh of St. Victor Didascalicon (Book 7)
The Works of the Honorable Robert Boyle, Vol. I, New Experiments Physico-Mechanical Touching the Spring of the Air, p.16 A new edition (1772) London: W. Johnson et al.
Ephesians 3vv. 4,5 (NIV)
See e.g. Joseph B. O. Okello (2015) A History and Critique of Methodological NaturalismEugene, Oregon: Wipf and Stock.
Alvin Plantinga (1997) Philosophical Analysis Origins & Design18:1
Eleanor Stump, Wandering in DarknessOxford: OUP (2010)
Tom McLeish, Faith and Wisdom in Science, Oxford: OUP (2014)
We take quotations of the text from the magisterial new translation and commentary by David Clines, Thomas Nelson pubs., Nelson, Vol. 3 (2011).
W. H., Brown, The Seven Pillars of Creation, (Oxford: Oxford University Press 2010).
David J.A. Clines, Job 1-20 (Dallas: Word Books, 1989), Introduction.
See her article, ‘The Rationality of the World: A Philosophical Reading of the Book of Job, http://www.abc.net.au/religion/articles/2016/10/19/4559097.htm (date accessed: 7/12/2016).
N.C. Habel, The Book of Job,(SCM Press 1985)
Thomas Aquinas Expositio super Iob ad litteram, translated by Brian Mulladay and available on the web here: http://dhspriory.org/thomas/SSJob.htm#382
David Robertson, “The Book of Job: A Literary Study,” in Soundings, 56 (1973) 446-68.
McLeish op. cit.