The American Spectator

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Recent scholarship in the history of science reveals that this commitment to rational, empirical investigation of God's creation is not simply a product of the "scientific revolution" of the 16th and 17th centuries, but has profound roots going back at least to the High Middle Ages. The development of the university system in medieval times was, of course, almost entirely a product of the Church. Serious students of the period know that this was neither a time of stagnation, nor of repression of inquiry in favor of dogma. Rather, it was a time of great intellectual ferment and discovery, and the universities fostered rational, empirical, systematic inquiry.

A newly published work by Thomas Woods (How the Catholic Church Built Western Civilization) is replete with far more examples of the contributions of medieval scholars than can be mentioned here. But as Woods recounts, one need only look at some of the leading figures in the universities in the 1200s to see that they were already well along in the development of principles of empirical scientific inquiry. Roger Bacon, a Franciscan who taught at Oxford, wrote in Opus Maius:

Without experiment, nothing can be adequately known. An argument proves theoretically, but does not give the certitude necessary to remove all doubt; nor will the mind repose in the clear view of truth, unless it finds it by way of experiment.

br> Albertus Magnus -- prodigious scholar, naturalist, teacher of Thomas Aquinas, and member of the Dominican order -- affirmed in his De Mineralibus that the purpose of science is "not simply to accept the statements of others, that is, what is narrated by people, but to investigate the causes that are at work in nature for themselves." Another 13th-century figure, Robert Grosseteste, who was chancellor of Oxford and Bishop of Lincoln, has been identified as "the first man ever to write down a complete set of steps for performing a scientific experiment," according to Woods.

WHEN THE DISCOVERIES of science exploded in number and importance in the 1500s and 1600s, the connection with Christian belief was again profound. Many of the trailblazing scientists of that period when science came into full bloom were devout Christian believers, and declared that their work was inspired by a desire to explore God's creation and discover its glories. Perhaps the greatest scientist in history, Sir Isaac Newton, was a fervent Christian who wrote over a million words on theological subjects. Other giants of science and mathematics were similarly devout: Boyle, Descartes, Kepler, Leibniz, Pascal. To avoid relying on what might be isolated examples, Stark analyzed the religious views of the 52 leading scientists from the time of Copernicus until the end of the 17th century. Using a methodology that probably downplayed religious belief, he found that 32 were "devout"; 18 were at least "conventional" in their religious belief; and only two were "skeptics." More than a quarter were themselves ecclesiastics: "priests, ministers, monks, canons, and the like."

Down through the 19th century, many of the leading figures in science were thoroughgoing Christians. A partial list includes Babbage, Dalton, Faraday, Herschel, Joule, Lyell, Maxwell, Mendel, and Thompson (Lord Kelvin). A survey of the most eminent British scientists near the end of the 19th century found that nearly all were members of the established church or affiliated with some other church.

In short, scientists who were committed Christians include men often considered to be fathers of the fields of astronomy, atomic theory, calculus, chemistry, computers, electricity, genetics, geology, mathematics, and physics. In the late 1990s, a survey found that about 40 percent of American scientists believe in a personal God and an afterlife -- a percentage that is basically unchanged since the early 20th century. A listing of eminent 20th-century scientists who were religious believers would be far too voluminous to include here -- so let's not bring coals to Newcastle, but simply note that the list would be large indeed, including Nobel Prize winners.

Far from being inimical to science, then, the Judeo-Christian worldview is the only belief system that actually produced it. Scientists who (in Boyle's words) viewed nature as "the immutable workmanship of the omniscient Architect" were the pathfinders who originated the scientific enterprise. The assertion that intelligent design is automatically "not science" because it may support the concept of a creator is a statement of materialist philosophy, not of any intrinsic requirement of science itself.

The redefinition of science in materialist terms -- never wholly successful, but probably now the predominant view -- required the confluence of several intellectual currents. The attack on religious belief in general, and Christianity in particular, has been underway for more than two centuries. As an organized intellectual movement it first became manifest with the 18th-century French philosophes, and was given further impetus in Great Britain during that century by the skepticism of Hume.

Further doubt appeared to be cast on the truth of Christian doctrine by the historically and textually based "higher criticism" of the Bible, beginning in the late 18th century and gaining great attention in the first half of the 19th century. By disputing the time, authorship, inspiration, and accuracy of the Old and New Testaments, these mostly German scholars, such as Eichhorn, De Wette, Semler, Paulus, and David Friedrich Strauss, undermined traditions and interpretations of Scripture that had hitherto often been accepted rather uncritically.

BUT IT WAS THE AWE-INSPIRING SUCCESS of science itself, nurtured for centuries in a Christian belief system, that caused many to turn to it as the comprehensive source of explanation. With the mighty technology spawned by science in his hands, man could exalt himself, it seemed, and dispense with God. Although Darwin was by no means the sole cause of the apotheosis of materialist science, his theories gave it crucial support. It is perhaps not altogether a coincidence that the year 1882, in which Darwin died, found Nietzsche proclaiming that "God is dead...and we have killed him."

The capture of science (in considerable measure) by materialist philosophy was aided by the hasty retreat of many theists. There are those who duck any conflict by declaring that science and religion occupy non-overlapping domains or, to use a current catchphrase, separate "magisteria." One hears this dichotomy expressed in apothegms such as, "Science asks how; religion asks why." In this view, science is the domain of hard facts and objective truth. Religion is the realm of subjective belief and faith. Science is publicly verifiable, and is the only kind of truth that can be allowed in the public square. Religion is private, unverifiable, and cannot be permitted to intrude into public affairs, including education. The two magisteria do not conflict, because they never come into contact with each other. To achieve this peace, all the theists have to do is interpret away many of the central beliefs of the Judeo-Christian tradition.

This retreat makes some theists happy, because they can avoid a fight that they feel ill-equipped to win, and can retire to a cozy warren of warm, fuzzy irrelevancy. It also makes materialists happy, because the field has been ceded to them. As ID advocate Phillip Johnson remarks acerbically:

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