{"id":4548,"date":"2019-11-14T18:40:50","date_gmt":"2019-11-14T18:40:50","guid":{"rendered":"https:\/\/arquidiocesisdelahabana.org\/the-reason-bridge-between-science-and-faith\/"},"modified":"2019-11-14T18:40:50","modified_gmt":"2019-11-14T18:40:50","slug":"the-reason-bridge-between-science-and-faith","status":"publish","type":"post","link":"https:\/\/arquidiocesisdelahabana.org\/en\/the-reason-bridge-between-science-and-faith\/","title":{"rendered":"The reason: bridge between science and faith"},"content":{"rendered":"\n\n\n\n\n
\n
\u201cNot acting according to reason
\nIt is contrary to the nature of God.”
\nBenedict XVI<\/div>\n<\/td>\n
\n
\n

for Nelson O. Crespo ROQUE<\/u><\/strong><\/p>\n

\"Plato
\nPlato talks with Aristotle.<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n

\n
The reason:<\/span>
\nbridge between science and faith<\/span><\/span><\/div>\n<\/td>\n<\/tr>\n
\n
<\/div>\n

In the second half of the 19th century, Claude Bernard, considered the founder of experimental medicine, advised: \u201cThe biologist who arrives at his laboratory must leave not only his coat in the cloakroom, but also his philosophical conceptions about the world\u2026\u201d.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n
\n
<\/div>\n

This suggestion by Claude Bernard is appropriate from a methodological point of view. However, in everyday practice it turns out that for anyone, including scientists, it is much easier to take off their coat and leave it in the wardrobe than to put aside the philosophical convictions that have been theirs throughout life. assimilated and that guide, to a greater or lesser degree, their way of thinking, living and acting.<\/p>\n

The canons that preceded the way of thinking of postmodernity have induced us to look at the development of the natural sciences not so much as an achievement of human reason, of man’s ingenuity and creativity, but as an element whose spectrum encompasses everything. and that it is legal to supplant everything that does not enter into the modus operandi of its study method.<\/p>\n

This mentality, not scientific, but \u201cscientific,\u201d poses a monumental challenge to the Christian faith. In order to respond to this way of thinking, it is necessary to increasingly develop a constructive dialogue, both on the part of theologians and people of faith open to the latest scientific advances, and on the part of scientists with a solid philosophical basis; Well, as \u00c9tienne Wilson sarcastically stated: \u201cNothing equals the ignorance of modern philosophers in matters of science, except the ignorance of modern scientists in matters of philosophy.\u201d<\/p>\n

PARADIGM IN INTERDICT <\/strong><\/p>\n

For centuries, philosophy lived harmoniously with theology in a vision that, despite its nuances, was predominantly anthropocentric. Man was considered the highest “element” of Creation, not so much for constituting the being of “greatest biological evolution”, or for being the one found at the “top of the food chain”, but for being the one who , created in the image and likeness of the Creator, was the bearer of his seal, the bearer of the mandate to dominate all that was created. The human being was considered, therefore, not only as the end towards which Creation was directed, but as the only \u201celement\u201d of it that, despite its contingency, was not only loved and redeemed by God, but also its recipient. of eternal promises.<\/p>\n

This situation changed from the 17th century onwards. The paradigmatic example of this \u201cchange of vision\u201d is the controversial and manipulated Galileo case, a case that, due to its varied aspects, is much more than Galileo’s abjuration in the convent of \u201cSanta Mar\u00eda sopra Minerva\u201d or the mere house arrest of the Tuscan wise man. , first in the aristocratic Medici palace in Rome and then in his own Florentine villa.<\/p>\n

The Galileo case marks, not only in terms of essence, but also in terms of method, the birth of the new science, born in controversy with philosophy and which did not seem to be able to fill the gap that it left. From Copernicus to Newton, the Earth, and with it man, ceases to be the center of the Universe, not only astronomically speaking, but also philosophically and anthropologically. This triggered a series of changes in the conception of that world and of that man who no longer constituted the epicenter towards which science, philosophy and knowledge converged, but instead produced the birth of a mathematical and mechanistic vision of science, which demands independence with respect to man himself, ethics and philosophy, hence the consequent conflict.
\nThus we arrive at the 20th century, which is pragmatically engendered by Friedrich Nietzsche’s nihilistic cry: \u201cGod is dead.\u201d<\/p>\n

The 20th century was prodigal in the field of science. In just 100 years we have measured the speed of light and developed quantum mechanics; we have stepped on the surface of the Moon and sent probes to Mars and Jupiter; We have known the infancy of the Universe and its accelerated expansion, but, despite this, man continues without understanding how everything originated and what lies in the background.<\/p>\n

If from the mid-19th century, with the enthronement of materialism, until well into the 20th century, quite a few proposed ordinary matter as the \u201cnon plus ultra\u201d of everything that exists, and presented it with metaphysical attributes quasi homologous to those that Christian faith reserved exclusively for God, say: \u201ccausal element\u201d, \u201cuncreated\u201d, \u201cabsolute\u201d, \u201ceternal\u201d\u2026; By the end of the 20th century, the estimates obtained limited it, if we stick to the particularities that physically define ordinary matter, to a mere 10 percent of the composition of the Universe; in 2001 to 5 percent, and at the beginning of 2003 to only 4 percent. The rest, no less than 96 percent of this vast Universe that we thought we knew through the prism of our powerful telescopes, would be composed of 23 percent of a strange element that has come to be called \u201cdark matter,\u201d an element so vague as its name, while the remaining 73 percent would be occupied by a mysterious “dark energy”, a kind of antigravitational force that would make it possible for the Universe to not only expand, but also accelerate this expansion.<\/p>\n

This has led today’s man to rethink not only his position in the Universe, but also its causal elements. Hence, voices have emerged in scientific circles that are pointing out that our entire way of thinking is facing a \u201cparadigm change\u201d, that is, before a change in the scientific way of thinking itself.<\/p>\n

This Universe in transformation and movement of the beginning of the 21st century is no longer the Universe of Galileo, Copernicus or Newton. It is a Universe whose conception is much more complex and extensive, especially based on the postulates of the \u201cBig Bang Theory\u201d or the \u201cBig Bang\u201d, in which everything that exists: matter, energy, space and until very time, they were contained in a \u201csingularity\u201d or \u201csingle mathematical point\u201d, a point of infinite distortion of space and time, a thesis that would receive definitive support with the discovery of \u201cMicrowave Background Radiation\u201d accidentally by Arno A. Penzias and Robert W. Wilson in the 1960s.<\/p>\n

<\/div>\n<\/td>\n<\/tr>\n
From then on, it is not only common to hear astrophysicists talk about \u201ccausal element or force\u201d, \u201cbeginning of time\u201d or \u201csuspension of physical laws\u201d, but there is \u201ccertainty\u201d (if it is licit) use this term in the field of science), of a \u201czero time\u201d, even though this, at least in physics, cannot be more than a mental abstraction, especially if we take into account that as we approach this instant we inexorably encounter with the so-called \u201cPlanck time\u201d (10-43 seconds), a point where time and space stop behaving in the way we are accustomed to, the currently known laws of physics lose meaning and operability, the hypotheses are no longer verifiable and we enter the realm of speculation.<\/p>\n

And scrutinizing what precedes Planck’s time, at least under current conditions, is like trying to know what is beyond the North Pole and to do so we would go there guided only by a compass. Once we arrive at the Pole, how to continue the trip? Let us walk in the direction in which we walk, the compass will indicate to us that we must inexorably retrace our own steps.<\/td>\n

\n
\"Robert
\nRobert Jastrow.<\/span><\/div>\n<\/td>\n<\/tr>\n
\n


\nBIG BANG: SYNONYMOUS WITH CREATION? <\/strong><\/p>\n

Is this perhaps the moment in which God makes his entry into the history of the evolution of the Universe?<\/p>\n

Certainly not. God should not be placed as a plug in the gaps that our knowledge cannot yet fill, since it is not only a question of knowing how or when the Universe materially emerged, nor how or when man appeared, but rather of discovering which is the meaning of such an origin: whether it is governed by chance, by a blind destiny, by an anonymous necessity, or by a Rational, Creative, Transcendent and Immanent Being, whom we call God.<\/p>\n

Furthermore, the idea of \u200b\u200ba God who is just another force or agent at work in nature, moving atoms here or there, in rivalry with physical forces, is deeply bleak. The true miracle of nature must be sought in the ingenious and indeviable rationality and legality of the Universe, a rationality and legality that allows complex order to emerge from chaos, life to emerge from inanimate matter; a rationality and legality that produces beings who not only ask big questions about their own existence and that of the universe that surrounds them, but who, through science and other modes of research, are even beginning to obtain answers. And God is not only the First Cause, but also the One through whom the Universe exists and in whom it has its consistency.<\/p>\n

In this regard, the astrophysicist Robert Jastrow, in his work \u201cGod and the Astronomers\u201d, states: \u201cWhen astronomers reach the peak of their knowledge about the origin of the cosmos, they are welcomed by the theologians who have been there waiting for them for many centuries.\u201d \u2026\u201d.<\/p>\n

In what sense? In an elementary one: Whatever the variant or theory that is stated to explain its genesis, the Universe has had a beginning, an initial act, a \u201cfiat lux.\u201d And today we can affirm, without fear of error, that any effort to postulate an eternal Universe, formed by eternal matter, the essence and foundation of all things, crashes head-on against scientific data and discoveries.<\/p>\n

On the occasion of the centenary of Albert Einstein’s birth in 1979, Pope John Paul II stressed that scientific reason, after a long journey, makes us rediscover things with a new wonder; It leads us to rethink with renewed intensity some of the great questions of all time: Where do we come from? Where we go? Cosmology that attempts to probe the mystery of the Universe, the mystery of the totality of that which exists as an experimentally observable being, leads spontaneously to the question about the totality itself, a question that finds no answer within such a totality.<\/p>\n

Experimental science proposed, starting with the so-called scientific revolution of the baroque (17th century), to eliminate all emotion and all ideology (religious or political) from its work, with the aim of achieving objective knowledge. Despite this laudable purpose, scientists are human beings and are conditioned by the environment, by education and by the predominant paradigms; Ultimately, nature is not to blame for the curricula taught in schools, whatever they may be. Most scientists try to maintain objectivity, but it is fair to recognize that it is much easier to do \u201cobjective science\u201d by studying the atom, butterflies or volcanoes, than by addressing the thorny question of the origin of the Universe, of life or of human condition.<\/p>\n

This is why the rough edges that still exist between science and divine action can only be smoothed out when the errors that certain scientists and certain churchmen make in their extrapolations are dissipated through de-ideologized dialogue; Therefore, neither does the Bible contain scientific data unknown at the time it was written, nor does it claim to be a science book that explains the \u201chow\u201d; nor is it legitimate, nor scientific, to deny everything that is not achieved through the hypothetico-probationary method of the empirical sciences, or to affirm in the name of the empirical sciences postulates that their own study method cannot validate or refute.<\/p>\n


\nSCIENCE-REASON-FAITH <\/strong><\/p>\n

And the modern reason typical of the natural sciences carries within itself, as Pope Benedict XVI points out, a question that transcends it and its methodical possibilities. This must simply accept the rational structure of matter and the correspondence between our spirit and the rational structure operating in nature as something given in fact, on which its methodical path is based. But the question about why this is so, in fact exists and must be transmitted by the natural sciences to other levels and modes of thought, to philosophy and theology.<\/p>\n

For reason, listening to the great experiences and convictions of the great religious traditions of humanity, especially the Christian faith, constitutes an inexhaustible source of knowledge; denying them would mean an unacceptable reduction in our ability to listen and respond. In this regard, the Pope brings up a dialogue between Socrates and Felo where, after exposing some erroneous philosophical opinions, Socrates says: \u201cIt would be very understandable if one, out of irritation at so many wrong things, hated and despised the rest of things.\u201d his life all conversation about being.\u201d In this way, the Pope concludes, the truth of being would be lost and enormous damage would be suffered.<\/p>\n

Empirical observation allows us to capture the harmony and fine balance of the Universe, which is based on laws and properties of matter and necessarily refers to a Higher Cause, to an underlying Rationality, not with demonstrations of empirical sciences, but with correct reasoning. . Denying it would be an ideological statement, not a scientific one. Science, as such, with its methods, cannot demonstrate, but neither can it exclude, that a higher design has been carried out, whatever its paths may be, apparently also casual or natural and even the result of a truly natural process. contingent can enter into God’s providential plan for Creation.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n
<\/td>\n<\/tr>\n
\n
The true miracle of nature
\nmust be sought in the ingenious
\nand inescapable rationality
\nand legality of the Universe,
\na rationality and a legality
\nthat allows complex order to emerge from chaos, to life
\nemerge from inanimate matter.<\/span><\/div>\n<\/td>\n
Therefore, in the face of rationalism, which seeks security at all costs, today it is necessary, in the words of the Uruguayan philosopher Carlos Vaz Ferreira, to know what it is that we know, and at what level of abstraction we know it; believe when you should believe, to the degree to which you should believe; doubt when one should doubt, and graduate our assent with the justice that is within our reach. As for our ignorance, neither try nor conceal it, nor ever forget it; and, in that state of mind, act in the direction that we believe to be good, based on assurances or probabilities, as appropriate, without violating intelligence and without forcing belief.<\/td>\n<\/tr>\n
\n


\nFROM METHODS TO METHOD <\/strong><\/p>\n

Given this situation, the empirical sciences will always be incapable of determining, in fidelity to their own method of study, whether God exists or not, whether the human soul exists or not, and if it exists, whether it is immortal or not. Nor can the ultimate reason for our existence be found in the field of experimental scientific research, or the answer that clarifies the meaning of our death or the meaning of pain or moral questioning.<\/p>\n

That is why Pope Benedict XVI has specified in this regard that faith in the God who is in person the Creative Reason of the Universe must be embraced by science in a new way, as a challenge and an opportunity. Reciprocally, the Christian faith must once again recognize its intrinsic breadth and its own rationality. Reason needs Him who is at the beginning and is our light. Faith, for its part, needs colloquium with modern reason to realize its own greatness and correspond to its responsibilities, and this is not a purely academic question, since the future of man himself is at stake.<\/p>\n

The humanism that our era needs must include, consequently, a correct assessment of human rationality. It is important to note that truth exists, that it can be achieved, and that, although human knowledge is limited, we can in many cases reach certainties, although we do not exhaust all the content of the truth possessed. It is also important to understand that ordinary knowledge, experimental science, philosophical reflection and theology constitute diverse but harmoniously complementary accesses to the only objective truth.<\/p>\n

However, this requires, as the philosopher J\u00fcrgen Haberlas expressed to the then Cardinal Ratzinger, “thinkers capable of translating the encrypted convictions of the Christian faith into the language of today’s secularized world in order to make them effective again.” Clearly distinguishing the dialogue between \u201cscience and faith\u201d from the dialogue between \u201cscience and theology\u201d; on the basis that the first precedes and prepares the second, given that currently the conjunction of scientist-theologian is much less abundant than that of scientist-believer. In fact, while the scientist-theologian kinship is formal, the scientist-believer relationship refers rather to a personal attitude towards the contents, towards the truth, one that through these two paths the human being seeks and that converge in it undividedly. , if your search is carried out with a spirit open to reason and Truth in all its spectrum and scope.<\/p>\n

Science deeply needs not only empirical, but also rational support. We cannot simply do science without worrying about the source of the philosophical assumptions that, whether we like it or not, we must accept to do so. Pragmatists, who wish to start from where we are, have yet to explain why we are in our present state of scientific knowledge and why this knowledge can be considered reliable. The rationality that bases the scientific method itself is based on a much deeper rationality that shows the inherent order of things.<\/p>\n


\nUNNECESSARY HYPOTHESIS? <\/strong><\/p>\n

The \u201cscientist\u201d ideology seems to have contributed significantly to the bracketing of God in Modernity. Laplace’s famous response to Napoleon is an index of a situation that has become widespread today: God would have become, according to Laplace, an “unnecessary hypothesis”, not only in physics, but also in the most dissimilar branches of knowledge. . We are witnessing, then, a bracketing of God that systematically extends to all areas of thinking and, above all, acting.<\/p>\n

This bracketing of God has had the consequence, in the words of Pope Benedict XVI, that properly human questions about our origin and our destiny, questions about religion and ethics, no longer find a place in the space of reason. common delimited by the so-understood \u201cscience\u201d and must be relegated to the shifting space of the subjective. It is the subject who then decides, based on his experience, what he can consider religious, and the \u201csubjective conscience\u201d finally becomes the only ethical instance, with the dangers that this entails, both for faith and reason.<\/p>\n

Given this, the Pope emphasizes: Courage to expand reason, not renounce its grandeur, must be the program with which a theology committed to biblical faith enters the debate of our time; always keeping in mind that not acting reasonably, not acting with the logos, not acting in accordance with reason, is contrary to the nature of God.<\/p>\n

And the dichotomy before us is in no way a choice between science and faith, or between reason and faith. The modern antipodes rather refer to a choice between chance and order, between the irrational and reason, between the contingent and the absolute. After all, true Christianity will never be against reason. The Christian faith is based on the revelation of Him who is in Himself Reason made flesh, the Logos who became man and took up his abode as a man among men and who as Logos has acted and manifested himself, not only as eternal Wisdom, as Reason immanent and transcendent to Creation itself, but, above all, as the Only Begotten of the Father, full of grace and truth. (Jn 1, 1-14).<\/p>\n

References<\/strong>
\n– Benedict XVI, Meeting with representatives of science in the Aula Magna of the University of Regensburg, 9\/12\/2006.
\n– Carlos Alberto Marmelada Sebasti\u00e1n, Current Cosmology, Philosophy and Religion, Aceprensa, 11\/15\/00.
\n– Mons. J\u00f3zef Zycinski, The Laws of Nature and the Immanence of God in the Evolving Universe, Scripta Theologica, 1998.
\n– Nelson O. Crespo Roque, A design with a Designer?, Espacio Laical, No. 2, year 2, 2006.
\n– Nelson O. Crespo Roque, Meeting \u201cCurrent cosmology: scientific and theological implications\u201d, San Carlos and San Ambrosio Seminary, October 29, 2005, Espacio Laical, No. 1, year 2, 2006.
\n– Roger Trigo, Rationality in science and theology, University of Warwick, Great Britain, Scripta Theologica, 30, 1998. <\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

\u201cNot acting according to reason It is contrary to the nature of God.” Benedict XVI for Nelson O. 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