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Belief in God in an Age of Science
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101 of 106 people found the following review helpful.
Intellectually satisfying
By Fred101
As a Christian with an undergraduate exposure to theology and a Ph.D. in physics (and a continuing interest in both), I am offended by the lack of intellectual integrity shown by so many authors who address science/theology issues. Whether from the "creationist" side (which seems to be the principal voice being heard from the Christian viewpoint) or the secular-humanist side (which has been the principal voice being heard from the scientific community) the "discussion" (if you can call it that) is all too often characterized by a circular kind of reasoning which begins with a particular world-view and then, by entertaining nothing but "evidence" congenial to that viewpoint, proceeds to arrive at the pre-held viewpoint as the only "logical" conclusion. Equally insidious are the "post modernists" and "subjectivists" who essentially question the point in seeking "truth" of any kind since they regard our perception of "reality" to be hopelessly distorted by our individual and societal agendas, or those who try to compartmentalize faith and reason as equally legitimate but incompatible activities -- as if the reality of faith is somehow different from the reality of the physical universe.
Polkinghorne is a refreshing change from this usual dismal discourse. If you are seeking confirmation that a first-rate scientific mind can exist in company with an unapologetically orthodox Christian faith, this book should do the trick. This is not to say that all readers will agree with all of Polkinghorne's stances. Those of the "Biblical literalist" stripe will undoubtedly be offended that Polkinghorne tolerates no traffic in the Creationist agenda. Secularists will be offended that Polkinghorne unabashedly holds that the revelation of God through scripture and the experience of the Church are expressions of a legitimate reality. Many Christians will be offended that Polkinghorne isn't dogmatic that the Christian faith has a "lock" on theological truth and that he is willing to accept that the other great world religions also have something to contribute to the dialogue. On the other hand, non-Christian religious may well be offended that Polkinghorne is not prepared to negotiate the truth of primary Christian doctrines, such as that of the incarnation. And anyone looking for a "light read" or pat answers will become quickly discouraged -- this is the kind of book you have to read carefully, with the brain fully engaged and open. The satisfaction comes not from achieving closure, but from being engaged with interesting and meaningful questions.
Polkinghorne skilfully and credibly notes how the insights and discoveries of modern physical science have, contrary to the expectations of the 19th century scientific community, become more, rather than less amicable to a theistic worldview. He regards this, not as "proof" of the latter, but rather as a demonstration of his principal thesis: that there is a cosmic reality in the search for which both science and theology are fellow travelers. Science, using tools of experiment and quantification seeks to comprehend the mechanism by which the universe operates. Theology, using the insights of revelation and experience seeks to understand the author of the mechanism and His ongoing purposes. But there is only one reality -- the reality of theology must ultimately be congruent with the reality of science, and vice versa.
Another prevailing theme is that a true seeker of truth must be prepared to accept the tentativeness of our current state of knowledge on any subject -- reality is complex, and our understanding will always be incomplete. At the same time, Polkinghorne believes passionately that reality is accessible to our intellect (which is in itself a pregnant truth to ponder) and he convincingly demonstrates how the journey of truth discovery (allowing for the occasional mis-step along the way) inevitably enlarges rather than overthrows the prior reality. Just as physicists were challenged in the early 20th century to integrate the new realities of relativity and quantum mechanics into the durably functional framework of classical Newtonian physics, so too the early Christian church was challenged to integrate the new reality of the risen Christ and the tangible activity of the Holy Spirit into the durable truth of traditional monotheistic Judaism, resulting ultimately in the Trinitarian formulation. In neither case was the new synthesis achieved by an instant and tidy process (or without controversy surviving even to the present), but this should not be perceived as an embarassment in either case, but rather as a testament to the integrity of the process -- "orthodoxy", whether in science or theology, is the end result of surviving controversy and challenge. In science, the hallmarks of an ultimately acceptable theory are not only that it encompasses all available information, but also that it is fruitful in suggesting new areas of insight, and also conforms to a certain aesthetic of "elegance". The requirements for achieving theological orthodoxy are, in fact, not all that different. Polkinghorne believes that, in both cases, the process does indeed help us to ever more closely apprehend the reality which is our objective.
Periodically, I have been fortunate to have encountered a book whose pages offered both insight and on-going intellectual challenge. This is one of those rare finds. I highly recommend this book for the serious inquirer.
4 of 8 people found the following review helpful.
An outstanding synthesis - one of the best, ever!
By Kristav Childress
I was fascinated by this book and aim to read it again. Although some of the philosophy can be a bit thick at times, this is an excellent overview of the relationship (healthy and dysfunctional at times) of science and religion/theology.
I think this book picks up where E.O. Wilson's *Consilience* leaves off. Polkinghorne faces squarely both the strengths and the difficulties/drawbacks of empircal science and religion (specifically Christian theism, although much is of general interest) and shows that each discipline gains from understanding the complementary interests and value of the other.
I can truly say that this book has enriched my thinking.
Cannot recommend this highly enough.
25 of 35 people found the following review helpful.
An amazing intellectual trip - walking on water.
By Dianelos Georgoudis
In this book Polkinghorne tries to show that theology is a rational discipline. The book is intensely honest and filled with intelligent ideas you enjoy thinking about even if at the end you disagree with. Some of them, such as what the Christian dogma of the Fall of Man means within humanity's evolution, took my breath away. The same goes for his proposal on how actually God acts in the world and scientist's model on how He will act to resurrect all souls on the Second Coming. To see a scientist try to make science compatible with religion not to mention Christian mythology is really amazing.
Since Galileo, the Church has been frantically retreating from its claims about nature and about natural theology. Today theology finds itself in the corner and Polkinghorne builds his last line defense on arguments such as the "unreasonable effectiveness of mathematics" in physics, the Anthropic Principle and the physicists' subjective search for beautiful theory. These arguments, even though brilliantly constructed, will not convince anybody who is not convinced already, and are, I think, wrong.
Polkinghorne, being a scientist, is too respectful of science for my taste. I would have enjoyed a more aggressive stand, showing, for example, that human agency, not to mention human consciousness, is difficult to reconcile with the scientific view. Also, he devotes exactly one phrase on the spooky phenomenon of uniform mystical experience that cuts through time and religious denominations. He plays by the rules of science and insists on the losing proposition that theology is rational and therefore should be as convincing and taken as seriously as science. Polkinghorne puts a lot of emphasis on the "unity of knowledge" and tries to unify science and theology and to show that these are aspects of the same search for truth. A better strategy would be to have theology engulf science and explain that science forms only a small (not even a very relevant part) of knowledge. After all, how we should manage our spouse and kids, how to understand pain and failure in life, are matters outside of science and much more relevant to our well-being and to our understanding of the world and its meaning. For literally everybody, this kind of knowledge is more important than scientific knowledge. To a religious person God is everything and knowledge starts with God and passes through layers before reaching at its most basic level knowledge about the physical world.
On the whole, this is a very worthwhile book that is filled with ideas and references to other books. I have not read much on this subject but this book probably shows how far rational theology can go which is not very far - a sobering and important conclusion.
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