Josh A, Reeves & Steve Donaldson. A little book for new scientists: Why and how to study science. Downers Grove, IL: IVP Academic: An imprint of Intervarsity Press, 2016.
REVIEWED BY GEORGE W. STICKEL
J.B. Stump, senior editor, BioLogos, succinctly captured the essence of this book, in a blurb opposite the title page, “This is a refreshing little book … [that] orients us to the kind of thing that science is and how that fits within the outlook of faith.” Its intent is to prepare Christian scientists for a “holy career” understanding the two parts of God’s revelation — as in the natural world and as God’s word in the Bible — so the authors write: “God has spoken in the books of nature and Scripture” (22). They suggest that the Little Book’s first purpose is to help Christians studying or practicing science to connect with their faith, but also, the book might be useful for non-scientists in the church to understand their science colleagues better, or for ministers to better help scientists and non-scientists be integrated in their service to God, and for non-Christian scientists to under-stand the difference between themselves and their Christian colleagues.
The “little book,” while readable, covers a plethora of related topics with appropriate references that allow further, in-depth scholarly activity in the philosophy of science, theology, and scriptural studies. It makes valid arguments for why students should study science (Part One), addresses the “characteristics of faithful scientists” in Part Two, with the third part looking at the relationship of science and faith. The authors show how early scientists such as Boyle, Copernicus, Galileo, Kepler, Newton, and others were people of faith, and the study of science was a natural part of their faith (e.g., 35). Reeves and Donaldson juxtapose this with the tension between today’s scientist and Christian, suggesting that there is still a place for a scientific career and ministry for Christian scientists.
The book appears best suited for a seminar for science majors at a Christian college or for a Sunday School class interested in exploring a myriad of key issues related to science and faith. There are many references for expanded study for philosophy or theology majors or professionals to delve deeply into various topics. As a retired science educator and former Christian college professor, this reviewer found it fascinating to explore some of these issues I personally faced over the years. At the same time the authors address additional subjects that should be considered during any study of this topic.
A superficial reading of the book raises good seminar or Sunday School questions and has introductory value for raising these several issues. At a deeper reading, however, it lacks a systematic, coherent understanding of many of those questions, which may have been outside the authors’ intended scope. Compared to Evolution Dialogues: Science, Christianity, and the Quest for Understanding, by Catherine Baker, with James B. Miller as editor, A Little Book has less focus and is a bit random, while covering many of the same issues as the Baker book. For example, it is unclear why the complexity and “painful” burden of professional life, quoting E.O. Wilson, is included (58), or why it leads off a topic, when, indeed, any professional position (or adulthood in general) has obligations. It does suggest that the Christian has certain additional responsibility, however.
From a systematic perspective some complex philosophical issues are ignored or minimally addressed, when a more comprehensive perspective would serve better. For example, Chapter Three on Science and Ethics provides an interesting if less methodical or analytical approach to the topic. The authors’ argument (42) is that science should be seen as an “ethical activity,” without any rational argument provided. A pragmatic or realistic ethicist would argue that all activities, including writing or studying this book, is an ethical activity. Thus, science activities, teaching, playing sports, or stealing are all ethical activities—of positive or negative social values.
Further, in their ethics discussion they include statements such as the following: “Scientific activity should always be accountable to the public, not only for the consequences of the research, but also the research problems being investigated” (51). Certainly, transparency may be good for any study — but why? Such a statement is worthy of discussion, no doubt, but an expansion of the publics would have provided a stronger context for their statement. For example, what of the public in the human research of Nazi “scientists” on prisoners or Japanese studies on captive Chinese during WWII? And, on the other hand, what of a superstitious and uninformed public’s disdain for health-related research on vaccines — a specific topic arising after the book’s publication. Perhaps an updated edition of the book would discuss the disinformation, misinformation, and anti-science movements since the publication date, such as anti-vaxxing.
Additionally, a minimally addressed complex philosophical concept, “scientific naturalism” (40-41), is briefly discussed then dismissed while at the same time suggesting that the study of such things as parental love of a child is outside the scope of science. A facile rejection of scientific naturalism and assertion that such research topics are beyond the purview of science could suggest the dangerous “God of the gaps” mentality which lends itself to the negation of God once science fills the gaps.
Preparing Christian scientists for holy careers
The book addresses “truth” a great deal, but not from any epistemological foundation — perhaps, however, from a popular view. Even a basic rendering of an epistemological foundation, though, would have added cohesion and comprehension to the work. The editors could have offered such critique, which would have improved the logic and flow of the text. Even a more historicist approach would have prevented such lines as “the Middle Ages, when theologians ruled” (33). A more historically accurate phrase would be, “the Middle Ages, when political religious leaders ruled” — they were hardly theologians in any academic sense.
Perhaps the above critique is akin to nitpicking. On the other hand, any book intended for a college or professional audience should reflect a deeper, collegial level of scholarship.
Again, the great value of the book is in its broad coverage of a tension between science and faith, leading to further discussion and study, in a college seminar or Sunday School class. Non-Christian scientists could acknowledge the early contributions of scientists of faith. But more importantly, they could begin to understand why Christianity does not diminish the rigor of science.
