For two years I have been working closely with some of the
scientists at the Congregational United Church of Christ in Iowa City, IA, as
part of the Scientists in Congregations project, funded by the Templeton
Foundation. The purpose of this project was to engage clergy and scientists in
the ongoing conversation about science and faith.
Here's what I've learned so far:
A strong humility governs the professional lives of scientists.
They have the degrees, the positions, the successes, the accolades, and the
grants that are reasons for pride, but they also have a deep and abiding sense
of how little they know, of how much remains to be discovered, and of the
mystery that surrounds us and in which we live. They have a sense of wonder
that is basic to both science and faith.
Because of this, they are able embrace both a scientific outlook
and a faith perspective in their lives. At our first gathering I asked these
scientists to talk about their experiences of conflict in their lives as
scientists and Christians. I was met with blank faces. Yes, some of their
colleagues do see a conflict between religion and science. But it quickly became
apparent that the "war" between science and religion was being waged
someplace else.
These scientists readily admit that doubt and skepticism are
important to their work. They work against the very human inclination to think
that we already know what the answer is. Scientists doubt.
Doubt means that scientific work often moves slowly. Scientists
understand the slow ways in which knowledge grows. This came as a surprise to
me because scientific discoveries are often portrayed in the media as
developing almost overnight. It can take a great deal of time simply to set up
an experiment properly, and actual experiments can take months or years to
complete. And when the work of scientists does bring success, it is often only
a small step forward. The gains achieved are incremental. As a result,
scientists are often reluctant to speak with great certainty about their work.
Scientists do their work with a kind of faith as well: faith in
the scientific method, faith in the orderliness of the universe, faith even in
their colleagues. Science, as every enterprise, requires a measure of trust, a
"conviction of things not seen," as the author of the Letter to the
Hebrews described faith. Faith in the scientific enterprise is different from
religious belief, but for many it is also a practice that does not exclude
participation in a religious tradition.
They are able to embrace something beyond scientific
materialism, sensing a Power that sustains the universe, a Power that is the
ground of life and love. They are not strangers to all the difficulty, tragedy,
and what we call, for want of a better word, sin of life. They are not ready to
jump to conclusions either in their lives as scientists or in their lives of
faith. Even their religious life is open to questions, to new discoveries, to
new thinking that replaces outworn dogma. They recognize that it is important
to question what we know (and what we think we know), because both scientific
knowledge and the life of faith grow out of doubt and uncertainty.
Guest Post: Bill Lovin
Congregational UCC, Iowa City, IA
In our efforts to explore the
dialogue between faith and science at the American Church in Paris, we have
been consistently encouraged by the degree of participation among our Church
membership and engagement with the questions raised by this vital conversation.
Our discussions have clearly not only fired the imaginations not only of those
involved on a daily basis with science on some level (from high-school
students to retired university professors), but also attracted a broader
audience of Christians and seekers who are passionate about truth in all its
forms. The breadth of this response has without doubt been one of the main joys
of taking part in the Scientists in Congregations Ministry Initiative, and it
is evident that there is a real need for the continuation of such explorations.
