In the modern west, the supposed conflict between science and Christianity has great rhetorical power. The world in which we find ourselves is one of constant change, both technological and societal. The old, it is said, must make way for the new. The newest iPhone will be outdated within a year. The progressive politics of today will be denounced as ignorant and bigoted within the decade. In the midst of this relentless march of so-called “progress”, science has emerged as the great authority of the modern age. Science is always at the cutting edge. It inspires awe, and even reverence. And, indeed, science boasts very great and impressive accomplishments, from computers to aeroplanes to modern medicine, bringing tangible benefits to our everyday lives. For many, it is only natural to trust that science has, or will have, the solutions to all of man’s problems, and the answers to all of man’s questions. The ideas of previous generations can be safely disregarded, along with their ignorant speculations about the solar system or particle physics. The late physicist Steven Hawking once put it succinctly, saying, “Before we understand science, it is natural to believe that God created the universe. But now science offers a more convincing explanation.”[1] Who, then, are we to gainsay this “science”, so great an authority, when it pronounces against the Christian faith?

The challenge to the Church is real and urgent. And while many of us, by the grace of God, have no difficulty at all trusting God’s word above the claims of men, it is useful to work through these issues thoughtfully, so that we may be equipped to respond clearly and truthfully to those who would challenge us. For myself, a physicist working at a secular university, this is no small matter. I believe that science, practiced rightly, can be edifying to the faith and redounds to the glory of the Triune God. At the same time, in the hands of unbelievers, it is undeniable that science has been used to enflame human pride and excuse unbelief. Lord willing, I hope to write a series of articles reflecting on some of the fundamental issues relating to the interface of science with the Christian faith. When attempting to think clearly about any issue, the most important first step is to define terms. So, in these first articles, I will be making some key definitions and distinctions to set us down the right path.

Let us begin by defining “the Christian faith”. With the definite article (“the”), the term is synonymous with “the Christian religion”, that is, the beliefs and practices that characterise Christianity. Sadly, much that calls itself “Christian” today is anything but. In this discussion, we will concern ourselves only with authentic, historic, Biblical Christianity, founded upon the teachings of Christ and his apostles, as authoritatively contained in the Holy Scriptures.[2] It is fashionable in liberal circles to claim that science and faith represent “nonoverlapping magisteria”,[3] where faith is confined to matters of ethics and spiritual practice, while science claims dominion over the entire material cosmos. We reject this. Christianity is not a subjective religion of personal feeling or experience. It does not confine itself to spiritual matters alone. Christianity makes absolute, literal claims to truth about all reality; visible and invisible. Thus, “science” can genuinely be said to conflict with the Christian faith if and when each makes incompatible, contradictory truth claims. Most people have this in mind when they appeal to the supposed conflict between the two, imagining that science has disproven one or more of the fundamental truth claims of Christianity.

Without the definite article, “Christian faith” is simply the faith actually held and experienced by Christians. To understand the nature of this faith, the famous Biblical definition is relevant:

“Now faith is the assurance of things hoped for, the conviction of things not seen” (Heb. 11:1).

The object of faith is “hoped for” and “not seen”. Faith is often contrasted with sight in Scripture (2 Cor. 5:7). By definition, we do not call it “faith” when we accept what is directly accessible to our senses. But simply being inaccessible to direct observation does not mean that the “faith” is unfounded and unjustified. In the ESV, the words assurance (alternatively translated confidence or substance) and conviction (alternatively translated evidence) are used to describe faith. Biblical faith is grounded and sure. But on what is it grounded?

In Scripture, we find that the apostles often reasoned from the Scriptures (Acts 17:2), appealed to eyewitness testimony (1 Cor. 15:3-9), and recognised that general revelation leaves unbelievers “without excuse” for their sin and unbelief (Rom. 1:19-20). In the history of the Church, much has been said about rational grounds for belief in Christianity.[4] I am convinced that Christian belief is, indeed, eminently reasonable, and rationally justified. Yet, genuine faith is more than intellectual assent to the truth of a system of doctrines, and it is not grounded on reason alone.

First, we recognise that fallen humanity is incapable of autonomously reasoning to a position of faith. Sinful men, “by their unrighteousness suppress the truth” (Rom. 1:18) and “claiming to be wise, they became fools” (Rom. 1:22). Secondly, intellectual assent to Christian truth, when achieved by sinners, is insufficient for saving faith. As James writes, “Even the demons believe – and shudder!” (James 2:19). True faith is a gift of God (Eph. 2:8) and a fruit of the Holy Spirit (Gal. 5:22). The ground of our belief is the testimony of the Holy Spirit to our hearts (1 John 5:9). We believe in Christ, because by the power of God, we are freed from the oppression of sin and enabled to recognise the voice of our Good Shepherd (John 10). In answer to the question “What is true faith?” the Heidelberg Catechism summarises the Biblical teaching well: “It is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in His Word; but also an hearty trust, which the Holy Spirit works in me by the gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness, and salvation, are freely given by God, merely of grace, only for the sake of Christ’s merits.”[5]

Christian faith is essentially spiritual. Faith does truly involve the intellect, not forgoing to give a rational defence for its hope, while also moving beyond reason. The Christian’s certain trust in the testimony of God is greater than could ever be warranted by fallible human reasoning alone. Misunderstanding this, unbelievers will sometimes make the more fundamental argument that science and faith are inherently incompatible as ways of knowing.[6] To understand this claim, we will first have to understand what is meant by “science”. This will be covered in the next article in this series.