A commonly held view suggests that there is an inherent and eternal conflict between science and religion. On one side, religion is often portrayed as a set of deeply held convictions about matters that cannot be empirically tested. On the other, science is based on the scientific method, which is supposedly tasked with “combating religious darkness and ignorance”. However, this perspective is overly simplistic, particularly when religion is equated solely with theism (belief in God) and science with atheism (disbelief in God). In this framework, theism becomes synonymous with religion, while atheism is seen as synonymous with science. This approach is deeply flawed and warrants further examination.
New Atheism
Atheism, as a philosophical stance, has a long history spanning several centuries. In recent times, however, a new wave of thinkers has emerged, not only advocating for atheism but also envisioning a society entirely free from religious influence. These “new atheists” contend that society should be founded solely on empirical, scientific principles1. In their view, religion undermines human reason, cultivating irrationality rather than fostering rational thought.
Richard Dawkins, a British biologist and perhaps the loudest voice among the “new atheists,” argues that “faith, meaning belief that is not based on evidence, is the principal vice of any religion.2” In place of religion, Dawkins simply proposes science:
‘Science is based upon verifiable evidence. Religious faith not only lacks evidence, its independence from evidence is its pride and joy, shouted from the rooftops3.’
It is difficult to conceive of a more extreme pro-science, anti-religious position. While it is undeniable that certain religious extremists reject empirical evidence and advocate for irrational, obscurantist ideologies, one must also consider the perspective of theists and Christians who recognise the value of science and reason. As will be demonstrated, religion – or, more specifically, theism – is far from being devoid of empirical support.
The Case of Galileo
As a historical example frequently cited by “new atheists” and their followers to illustrate the conflict between religion and science, the Catholic Church’s dispute with Galileo is often portrayed as a case in which the scientist was defeated by the dominant religious worldview. However, a more careful analysis of this conflict reveals a far more complex dynamic.
Since the time of the Roman Empire, the Catholic Church had adopted a cosmological framework largely influenced by Aristotle. This framework held that certain truths about the universe could be derived through logical, a priori reasoning. Among these truths was the belief that the Earth, being inherently imperfect, contrasted with the perfection of the celestial realm beyond the Moon, in accordance with the geocentric model of the universe. This view, however, was more closely aligned with philosophy and mysticism than with modern scientific thought.
Galileo’s observations directly undermined the prevailing Aristotelian cosmology. His discovery of craters on the Moon and sunspots on the Sun’s surface challenged the Aristotelian conception of a “perfect” universe. Another significant point of contention was his support for the Copernican heliocentric model, which stood in direct opposition to the long-established geocentric model endorsed by the papacy. This, too, was inconsistent with the Aristotelian framework.
Contrary to the assertions of some “new atheists,” Galileo was not subjected to torture, although he faced the threat of it.4 After his second trial in 1633, Galileo was imprisoned for one day and subsequently spent the remainder of his life under house arrest. However, this confinement was far from harsh, as he resided in the luxurious homes of his friends.5 Despite being convicted of heresy,6 Galileo remained a devout Catholic, firmly believing in both the Bible and God. This highlights the fact that his faith did not hinder his commitment to pursuing genuine, empirical science.
Other Theist Scientists
In more recent history, the majority of prominent scientists were theists, including figures such as Nicolaus Copernicus, Johannes Kepler, Blaise Pascal, and Michael Faraday, most of whom were also Christians. Francis Bacon (1561–1626), widely regarded as the father of the scientific method and a proponent of empiricism, held the view that God had created two “books”: the Bible and the Book of Nature.7 He argued that true education requires the study of both. Similarly, Isaac Newton (1642–1727), who formulated the law of universal gravitation, was not only a devout believer in God but also an enthusiastic scholar of the Bible, with a particular focus on its prophecies.8
Contemporary Scientists Who Believe in God
It is a mistake to regard scientists who believe in God as mere relics of the past, as some “new atheists” might suggest. In fact, even today, many scientists are theists or, in some cases, Christians. For some of them, faith in God serves as a driving force to explore and understand His creation. Sir John Houghton (1931–2020), a British physicist and member of the Royal Society, wrote:
‘God is responsible for the workings of the universe, which are described by science. (…) The extraordinary order, coherence, reliability, and fascinating complexity revealed by scientific description reflect the order, coherence, reliability, and complexity of divine activity9.’
In a similar vein, Sir Ghillean Prance (b. 1937), a botanist, Royal Society member, and former director of the Royal Botanic Gardens at Kew, stated:
‘For many years, I have believed that God is the great and wonderful designer behind the entire natural world. (…) All my scientific research from the very beginning has strengthened my faith. The Bible is my ultimate authority10.’
The Case of Antony Flew
Finally, it is a fallacy to assert that belief in God can only be derived from the study of religious texts. The Book of Nature can equally lead one to a conviction in the existence of God. Antony Flew (1923–2010), a prominent philosopher and one of the leading atheists for much of his career, consistently argued that the burden of proof rested with theists to demonstrate the existence of God.
This perspective, however, underwent a significant shift in 2004, when, seemingly unexpectedly, Flew publicly announced during a discussion in New York that he had come to believe in the existence of God. This declaration shocked his atheist contemporaries. The complexity of DNA, particularly its “encoded chemistry,” convinced Flew that such intricacy must be the product of a higher intelligence.11 For him, this intelligence was God12.
In 2007, Antony Flew co-authored a book with Roy Abraham Varghese titled There Is a God: How the World’s Most Notorious Atheist Changed His Mind. In addition to his reflections on the complexity of DNA, Flew presented other arguments, including those that had led Aristotle in ancient times to conclude that a first cause, or prime mover, must exist, which Aristotle identified as God.
Could it be that Aristotle’s philosophical conception of God was the same deity to whom the Athenians erected an altar inscribed “To the Unknown God,” the God whom the Apostle Paul later revealed to them, introducing them to Christianity?13
Conclusion
We should not judge the entirety of science or religion based on the statements of a few scientists. True science does not exclude God. It is important to recognise that the views of individual scientists do not necessarily represent the broader scientific community. This is particularly relevant in the case of “new atheists,” who advocate for the complete elimination of religion. The evidence presented here strongly suggests that science and religion are not only compatible but can also complement each other, even though they may occasionally come into conflict. Moreover, it illustrates that well-conducted science can ultimately lead humanity towards a deeper understanding of God.
By the way, we recommend reading the articles:
- A Bird That Walks Underwater
- The Whale Pelvis: More Than Just a Vestige
- Evidence for the Resurrection of Christ
- The Fourth Dimension – Part 1: The Shape of the Universe
- The Fourth Dimension – Part 2: Exploring the Intersection of Science and Spirituality
Footnotes
- Megoran, N., 2018. Why the arguments of the ‘New Atheists’ are often just as violent as religion. The Conversation, 26 July. Available at: https://theconversation.com/why-the-arguments-of-the-new-atheists-are-often-just-as-violent-as-religion-95185.
- Dawkins, R., 1997. Is science a religion? The Humanist, Jan/Feb, pp. 26–39. Cited in Lennox, J.C., 2018. Czy nauka pogrzebała Boga? Translated by G. and A. Gomola, W drodze, p. 19 (PDF).
- Daily Telegraph, 1989. Science Extra, 11 September. Cited in Lennox, J.C., Op. cit., p. 20 (PDF).
- Wolf, J., 2016. The truth about Galileo and his conflict with the Catholic Church. UCLA Newsroom, 22 December. Available at: https://newsroom.ucla.edu/releases/the-truth-about-galileo-and-his-conflict-with-the-catholic-church.
- Lennox, J.C., Op. cit., p. 32 (PDF).
- The Inquisition tribunal did not prove him a heretic, but found his guilt highly probable.
- Lennox, J.C., Op. cit., pp. 26-27 (PDF).
- Jones, J., 2015. In 1704, Isaac Newton predicts the world will end in 2060. Open Culture, 14 October. Available at: https://www.openculture.com/2015/10/in-1704-isaac-newton-predicts-the-world-will-end-in-2060.html.
- Houghton, J., 2000. Poszukiwanie Boga: Czy nauka może pomóc? Translated by A. Wójcik, Poznań, pp. 59–60. Cited in Lennox, J.C., Op. cit., p. 24 (PDF).
- Poole, M. (ed.), 1997. God and the Scientists, Worthing. Cited in Lennox, J.C., Op. cit., p. 24 (PDF).
- Flew, A. and Varghese, R.A., 2007. There Is a God: How the World’s Most Notorious Atheist Changed His Mind. HarperCollins e-books, pp. 75, 124.
- Flew, A. did not become a Christian; his position was more akin to deism. However, in his book There Is a God: How the World’s Most Notorious Atheist Changed His Mind, he left room for Christian authors such as N.T. Wright.
- The Bible, New King James Version, 1982, Acts 17:23.
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