BOOK REVIEW

Exploring Reality: The Intertwining of Science and Religion, by John Polkinghorne (New Haven, CT: Yale University Press, 2005). 189 pages. ISBN 13:978030011014-2

Reviewed by John E. Barnett, MD, DD

In the past few years we have seen a modest return of the scientist priest of the 17th century. John Polkinghorne (hereafter JP) is such a phenomenon, and he stimulates us to reconsider our society’s blind faith in science to the exclusion of all things theological. In this regard, we need only to recall the initial criticism of Lemaitre’s now accepted Big Bang Theory of the origin of the universe, simply because he was also a priest.

JP was a theoretical physicist for 25 years and became a fellow and president of Queens College in Cambridge. He then realized that despite his continued dedication to science and deep respect for what it can tell us, science simply is inadequate to explain the multilayered reality of life as we experience it. In fact, JP came to believe that science restricts itself to the impersonal and brackets out the personal and unique. It was at this point that he “turned his collar around” and became an Anglican Priest. His past 20 years of being both scientist and theologian have enabled him to combine both perspectives and create what he calls a “stereoscopic view” of reality that includes and yet transcends science.

Few writers have JP’s outstanding credentials in both science and theology or possess his ability to weave elegant and clear explanations of sophisticated concepts. Like his contemporaries Arthur Peacock and Ian G. Barbour, he has published a number of books and papers concerning the intellectual bridge between the two disciplines. This latest in his series is both a summary and a culmination of his previous writings.

In his Preface, JP reveals that he did not leave physics because of disillusionment, but because science is not sufficient to explain reality or quench his thirst for understanding. After describing his book as a spiral process of investigation of the intersection of science and religion, he presents a succinct and helpful summary of each of the 10 chapters. He attributes his iterative and precise pattern of approach to all his years as an elementary particle physicist, proceeding step by step toward a unified understanding. He considers Exploring Reality his latest progress report on the frontier between science and religion.

In the first chapter, JP examines reality and truth, relating both to postmodern thinking and his belief in critical realism. He concludes that a just discussion of interpreted human experience requires recognition of our physical encounter with the natural world, including the realms of truth, beauty, and goodness. To do otherwise, as some reductionists argue, denies the full authenticity of actual lived human experience. He especially wants the reader (and his scientific colleagues) to understand that exploring reality is a natural and proper endeavor for the scientifically trained. He is not ashamed to use the words Reality and Truth, despite his perceived likelihood of condescension and pity. His belief in multilayered reality is necessary to account for and include the richness of human life. This is a recurrent theme, discussed in great detail in his previous works, and he makes reference to 6 of these. The naďve objectivity of science is simply not adequate to explain the richness of human experience.

Chapter 2, The Causal Nexus of the World, is perhaps the most difficult to understand, and possibly the least convincing. It has the somewhat ambitious intent of surveying causal structure of the world. He points out clearly that matters of causation are ultimately not solvable by science alone. This chapter is probably the most thought provoking for the nonscientist since much of the discussion is summarized and requires a general understanding of theoretical physics, including terminology such as Heisenberg’s Uncertainty Principle, Planck’s constant, and the contradictory quantum mechanics theories of Neils Bohr and David Bohm. In this chapter, JP discerns two types of physical theory of reality: the clear and deterministic classical physics of Newton and the fuzzy quantum theory with its irreducible uncertainty that requires consideration of probability rather than the usual scientific method of actual measurement. After discussing unresolved measurement problems of quantum mechanics and 6 proposed explanations, JP admits that the gap in our understanding of how classical physical theory and the quantum world are related is embarrassing 80 years after discovery of quantum theory. He concludes that the nature of the causal nexus of the world is ultimately a matter for metaphysics rather than physics.

In the third chapter, addressing human nature, JP acknowledges the contribution of evolutionary thinking, but declares simple neo-Darwinian theory to be inadequate to the task of understanding humanity. He advocates a balanced consideration of the mental and material, a dual-aspect monism. Understanding the full significance of evolution requires an “unfashionable acknowledgment of human heteronomy before the veiled presence of God.” From his theological perspective, evolution is the mechanism by which creatures bring forth the fruitfulness endowed by the Creator. In fact, he goes further, stating that unfolding evolution is an expression of the divine intention for the way in which creation is to realize its God-given potentialities. In addition to the well known concepts of creatio ex nilo and unfolding creatio continua, JP recounts the famous exchange between Bishop Wilberforce and Thomas Huxley at Oxford in 1860. The remainder of chapter 3 lists characteristics of human nature and relates them to the divine purpose of evolution. JP is not willing to fall into the error of considering human mental and spiritual experiences as mere fringe effects of our material embodiment.

Chapter 4 discusses the influence of Jesus of Nazareth, remarkable considering the absence of any personally written account and his crucifixion as a criminal 2000 years ago in a distant province of the Roman Empire. While JP considers the truth of Jesus’ resurrection crucial to his explanation of reality, he refers to his Gifford lectures for a full discussion. The nature of scriptural writing as interpreted history is discussed using frequent biblical references. Although he states that the most characteristic action attributed to Jesus in his public ministry is the healing of the sick, physicians may be disappointed that this concept was not developed further. The chapter is almost a biblical exegesis, treating details such as the use of the term Son of Man, the meaning of which remain highly controversial.

JP’s firm belief in the fact and significance of Jesus leads smoothly into Chapter 5 and its justification for belief in the triune God of Christianity. The discussion of Trinitarian theology, not previously addressed in detail in his other works, contains explanations of the theological concepts for the benefit of readers without significant theological background. This chapter will be somewhat challenging to the non-theologian.

The meaning, indeed the very existence of time, is approached with an unfolding and developmental view in Chapter 6. This developmental view is also applied to the scriptures, suggesting an evolving divine revelation directly related to historical events. It is clear that the true nature of time continues to be a matter of continuing metaphysical dispute. The debate can be influenced by science, JP avows, but can only be settled by philosophical decision.

The remaining chapters, 7 through 10, are concise and well written, and deal with the different faiths of the world, evil, ethical concerns, and some eschatological speculations, respectively.

Writing from a Christian tradition, JP addresses the complex problem of the diversity and similarities of the world’s religions. He predicts long and difficult ecumenical dialogue arising from the conflicting testimony of the various world faith religions.

Perhaps more disbelief is fostered by the presence in the world of pain, suffering and evil than any other challenge to theism. JP offers the standard free-will explanation and provides a useful classification of evil into moral and natural categories. His advice that the deepest Christian response lies in recognizing Christ as a divine fellow sufferer who experienced humanity and truly understands is comforting, but may leave many unconvinced.

JP is uniquely qualified to offer comments regarding ethical issues arising from advances in science and technology, since he has served on several government advisory committees in the United Kingdom for the past 15 years. While this experience does not necessarily translate to other cultures, such as contemporary American society, he advances cogent reasons for decisions regarding embryonic stem cell research and other genetic developments. His approach is especially impressive since he is highly trained in physical science and theology, but not in medicine.

The final chapter is perhaps the most stimulating. Although admitting that the best answer to questions about the life to come may well be “wait and see”, JP does not wish to neglect his speculative and imaginative thinking concerning eschatological matters. He quickly points out that the firm pillars on which Christian eschatological hope rests are the faithfulness of God and the resurrection of Christ. He asks, and then answers the questions about life after death that thoughtful Christians have struggled with for 2000 years. Aware of the skepticism of some contemporaries, JP nevertheless feels the need to affirm the hope of destiny beyond death. He is unwilling to accept an apophatic silence.

Perhaps a good summary of this important book can be found in JP’s own words on page 37:

It is clear that science has not demonstrated the causal closure of the natural world. Nothing it can tell us requires us to deny our directly experienced human capacity for intentional action, nor can science forbid religious believers to hold to their belief in God’s providential interaction with the history of the world.