Creation, Part IV: Do Faith and Reason Conflict?
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Note: This series of articles has been compiled into a single article entitled “On the Dogma of Creation.” These articles remain in place for the sake of the conversations that occurred in the comments.
Part I in this series
Part II in this series
Part III in this series
Several centuries ago, the Ptolemaic solar system dominated astronomy. Ptolemy’s system placed the earth at the center of the cosmos, with the heavenly bodies orbiting the earth in concentric circles. Two men became convinced that Ptolemy’s ancient model was false; the first was Copernicus, the second, Galileo. In the case of Galileo, the Roman Catholic Church ordered him to recant or face excommunication, because heliocentrism made it impossible to believe that the sun literally stopped in its course through the sky as described in the Bible. Galileo did in fact recant and remained in silent communion with his church; his sacrifice, made to remain in communion with his church, remains one of the most tragically beautiful displays of humility the world has ever known. Galileo and science, however, won. The Copernican solar system continues to rule the day in astronomy, and the Roman Catholic Church in 1992 apologized for its haste in condemning Galileo for teaching what has turned out to be true.
A similar battle is being fought now over evolution. Though evolution was proposed long before Darwin as a method of explaining certain features of the fossil record, Darwin’s hypothesis provided a model of evolution that has withstood many valiant attempts to falsify it. Evolution now has as much support as any scientific theory or historical event. Yet, some view evolution as a threat to religious belief since it renders impossible literal belief in the creation stories of Genesis.
Is science incompatible with religious belief? In previous articles, I explored science as thoroughly empirical and naturalistic in its methodology. Science can only analyze what is apparent to our senses. Conversely, its competence is limited to the world perceived by our senses. Science can say nothing whatsoever about God, angels, spirits, and all the super-sensible objects of religious belief.
Theology takes these objects as its primary subject. If theology concerned itself only with objects unavailable to scientific study, there would be no conflict whatsoever. Our problem arises because theology is — or, more precisely, the sources of theology are — always making very concrete statements about this world we see, hear, touch, smell and taste.
These statements, when reformulated so as to be falsifiable, give science and theology an area in which their competencies could overlap. Was there ever an historical Adam and Eve? Was there ever a fishing trade on the Sea of Galilee? Was there ever an Imperial Roman census conducted when Cyrenius was governor of Syria? Was there ever a massacre of every child under three in Bethlehem? Was there ever a man conceived without human seed by a virgin mother? Was there ever a man resurrected after three days in the grave?
Read the rest of “Creation, Part IV: Do Faith and Reason Conflict?”