science

Aquinas asks in Question I of the First Part of the Summa Theologica, “Whether Sacred Doctrine is Nobler Than Other Sciences?”

In his first objection he notes that the other sciences (e.g., in modern terms, the hard sciences) “seem to be more certain than sacred doctrine.” This is because faith, the principle of theology, can be doubted, while the principles of the other sciences are certifiable. This type of argument is alive and well today, as scientists, and indeed much of the Western world, see empiricism and rationalism as the only way to verifiable truth. Religion has its place, but it is relegated to interiority, assisting individuals in their quest to feel good about life. This is due in part to science’s claim to an omniscient metanarrative, i.e. that empirical research and presuppositionless logic alone can lead humanity to knowledge of the truth.

Aquinas takes this view to the cleaners in his response, saying,

…this science [theology] surpasses other speculative sciences: in point of greater certitude, because other sciences derive their certitude from the natural light of human reason, which can err, while this derives its certitude from the light certitude from the light of divine knowledge, which cannot be deceived; in point of the higher worth of its subject matter, because this science treats chiefly those things which by their sublimity transcend human reason, while other sciences consider only those things which are within reason’s grasp.

[Nerd] Boom.

The relationship between science and Scripture is a hot topic today. I am of the opinion that, too often, Scripture is asked to accommodate to the positivist rationalistic assumptions and conclusions of modern scientific inquiry. Here are Vos’ insightful words on the subject:

“At present many writers take exception to [death entering the world through Adam’s sin], largely on scientific grounds. With these as such we have here nothing to do. But, as is frequently the case, strenuous attempts are made to give such a turn to the Biblical phrases as to render them compatible with what science is believed to require, and not only this, some proceed tot he assertion that the Scriptural statements compel acceptance of the findings of science.

Attempts of this kind make for poor and forced exegesis. Scripture has a right to be exegetes independently from within; and only after its natural meaning has thus been ascertained, can we properly raise the question of agreement or disagreement between Scripture and science.”

Geerhardus Vos, Biblical Theology: Old and New Testaments (Grand Rapids: Eerdmans, 1948; repr., Carlisle, PA: Banner of Truth, 2012), 36-37.