Alister McGrath: The Science of God
Alister E. McGrath, The Science of God: An Introduction to Scientific Theology (Grand Rapids: Eerdmans, 2004), 271 pages.
Alister E. McGrath personifies an eclectic and exciting combination of interests and abilities. Professor of theology at Oxford University and principal of Wycliffe Hall, Oxford, he is also director of the John Templeton Oxford Seminars on Christianity and Science. He holds doctorates from Oxford in molecular biophysics and historical and systematic theology. Born in Belfast, Northern Ireland, his prolific publications in both theology and science have been translated into more than twenty languages. McGrath is especially well-suited to bridge the chasm-like gulf between the all-too-often warring worlds of theology and science. Those who, agreeing with Galileo, “do not feel obliged to believe that the same God who endowed us with sense, reason, and intellect intended us to forgo their use” (Des MacHale, Wisdom, London, 2002), will appreciate McGrath’s ability to correlate theological faith and scientific investigation. Distinctions between science and theology are not collapsed, however; the two are considered positive dialogue partners with disciplinary specific modes of investigation.
The Science of God is a single-volume summary of and introduction to McGrath’s three-volume A Scientific Theology (T & T Clark, 2001-03). It makes abstract and obtuse material more clear and concise. This is not to say sections such as those studying how “ontology determines epistemology” or surveying a priori v. a posteriori metaphysics will not require some work! McGrath explores interfaces between theology and the natural sciences, addresses theological methodology, and defends the overall theological enterprise. He is concerned to construct a public theology countering isolationist inclinations in contemporary theology by building a comprehensive theological system drawing on insights of natural science in conversation with Christian theology. McGrath is sustained by a strong evangelical orientation to Scripture and the gospel of Christ. Though ecumenically open and interactive, he critiques other positions and contrasts them with his own in a constructive fashion. Notable examples include reviews of Enlightenment reductionism and radical postmodernism as well as reevaluations of Karl Barth on natural theology or George Lindbeck on the nature of doctrine. He probably disagrees most forcefully with John Milbank and the “radical orthodoxy” movement. He admittedly relies heavily on T. F. Torrance and Alasdair McIntyre. For McGrath, the Christian doctrine of creation provides ample ontological imperative for engagement between theology and the natural sciences. He ties together creation and Christology nicely with his oft-repeated idea that “what is embedded in creation is embodied in Christ.” Though Alister McGrath sees “scientific theology” as an essentially Christian endeavor, he does not altogether excluding other religions from the dialogue process. Indeed, he argues the value of a Christian natural theology for viewing the “trans-traditional religious quest”, but prefers the Christian tradition’s “robust and resilient account of reality.”
After a brief Preface, a Prolegomena discusses the legitimacy of a scientific theology and the approach adopted in this book. Then follow sections on Nature, Reality, and Theory. McGrath first considers the construction of nature, the Christian doctrine of creation and its implications, and the purpose and place of natural theology; then the rationality and knowledge in theology and the natural sciences, natural theology and the trans-traditional rationality of the Christian tradition, the foundations of realism in the natural sciences, critical realism and engagement with a stratified reality, and an encounter with reality through the contours of a scientific theology; and, finally, the legitimacy of theory in a scientific theology, its representation of reality, and the place of explanation and of metaphysics. In a Conclusion addressing the question “Where next?” he suggests scientific theology be applied in a variety of ways avoiding “the weaknesses of traditional approaches.”
Pentecostals who believe our story and theology are closely connected will be particularly appreciative of McGrath’s personal testimony of his spiritual journey. He moved from a young man infatuated with the natural sciences who assumed the validity of atheism as a viable worldview to a more mature man with a devout faith in Christ. He actually describes atheism as his “schoolboy faith”. His spiritual journey started with intellectual considerations spurred on by academic training. As he discovered that atheism was “a belief system” rather than “a factual statement about reality” and that “the intellectual case for atheism was rather insubstantial,” he investigated and embraced Christianity as a more reasonable worldview. He found a worldview that stridently challenges atheists regarding their imbecilic assumptions about the intellectually inferior nature of theism. But this also challenges classical Pentecostals to reconsider the case for an important intellectual component of Christianity. Our historic anti-intellectualism has been at least partly based on a suspicion that the intellect inevitably alienates the heart. While arid intellectualism is indeed a demonstrable danger to be assiduously avoided, we ought not to “throw out the baby with the bathwater.” Fortunately, more and more Pentecostals in today’s maturing movement affirm the essentiality of integrating head and heart. An Anglican himself, McGrath gives us an inspiring testimonial of intellectual honesty leading to initial faith and then to ongoing development and fecundity. Pentecostals will do well to take note.
McGrath’s scientific theology is a unique combination of commitment to the orthodox tradition of historic Christian thought with relevant empirical research into the world as it is understood in our times. Here is a book for those who appreciate ancient wisdom and up-to-date ways! Doubtless this is one of the most potentially satisfying directions presently before us. As always, questions arise. A case in point is Darwinism. Though he never explicitly says so, McGrath’s uses of Darwin’s theory of evolution in arguments or illustrations suggest a possible positive evaluation of that controversial and contestable philosophy. (In a March 22, 2006 lecture at Salisbury Cathedral, Oxford University, McGrath argued Darwinism is completely compatible with religious belief. But one is still left wondering whether this is his personal opinion or simply a useful apologetic strategy.) Does scientific theology subscribe to the doctrine of so-called “theistic evolution?” If it does, is this an essential element of its make-up? If so, many evangelicals might have serious objections to such a position. Additionally, this (intentional?) ambiguity exemplifies a potential problem with the scientific theology project. Even if one agrees, as I do, that McGrath is correct to encourage dialogue between these disciplines, what to do with areas of unresolved tension? Do we ignore issues? Choose a side? Suspend judgment? Help about how to deal with interdisciplinary conflict would be constructive.
Practically speaking, The Science of God is characterized by brisk-like brevity. Brevity makes it more understandable for non-specialists but eliminates in-depth arguments. Fortunately, consulting the considerably fuller scientific theology trilogy quickly connects with the extensive background underlying the work. And the short work is immensely helpful for cutting through complexities to get at core concepts. McGrath’s command of his material and ability to communicate it clearly are consistent. Careful organization, cross-referencing, and good endnotes and index enhance readers’ benefit and enjoyment. The Science of God by Alister E. McGrath is highly recommended for anyone interested in rigorously relating classical Christian religion and the contemporary scientific world.
Reviewed by Tony Richie
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