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Secrets of the Koran. Don Richardson. For the Glory of God. Rodney Stark. In any enterprise that has been underway for some time, there comes a point at which it is wise to stand back a little and view where one is and how one got there. I have been thinking about the relation of the scientific worldview to Christian belief ever since my school days when in the s the lively forum of the Sixth Form of Watford Grammar School resounded in disputes about Darwinism and its significance in relation to the book of Genesis.
A subsequent, all-consuming scientific career, when I was privileged as a physical biochemist to be involved with those discovering the structure of DNA and to follow up the physico-chemical ramifications of that fascinating structure, did not entirely suppress the search for wider meanings that have been the traditional concern of religion. I have recounted elsewhere 1 some of the ways and byways into which this parallel interest led me until nearly thirty years ago.
I then found myself in a position, as Dean of Clare College, Cambridge, to pursue in depth 2 the study of the relation of science to religion in general, and to Christianity in particular. There had fortunately, in England, been a succession of outstanding people who had kept alive an intelligent, open, yet integrating approach to this relation. Major figures then were the Anglican Charles Raven 3 , a former Regius Professor of Divinity in Cambridge and a keen naturalist, and the Methodist layman, Charles Coulson 4 , eventually Rouse Ball Professor of Mathematics in Oxford and a superb exponent of quantum chemistry.
Other figures also kept the flame alive — such as G. Yarnold 5 , A. Smethurst 6 , E. Mascall 7 — so that a fruitful interaction between science and theology continued, at least among thinking Christians. It was in the s and early s that my interest in the interaction quickened and I began to develop, while still a full-time scientist my own approach, eventually published as Science and the Christian Experiment 9. This process appears to have been inhibited in the USA after the Scopes Trial, concerning evolution, in By the s the truce in the USA between science and theology was still more uneasy than in Britain, it would seem.
However, some thirty years later the whole scene has been transformed. For the pressure has mounted to find meaning in a universe staggeringly opened up by cosmology and astrophysics; and in an evolutionary process that has highlighted the significance of genetics, and so of DNA in shaping human nature. Yet thus it is and scientists, philosophers and theologians and many who are combinations of these have been stimulated to make great efforts in this field, in many cases generously assisted by the John Templeton Foundation, which has made this interaction a particular concern.