Just why does the Church think highly of science? Simply put, it is because the Church values reason. When one looks up the different definitions of science, the idea of it being a systematic study, or a systematic organization of knowledge come up. For a system to work, it must be reasonable, or it will not function. This is why the Church values science, because it is reasonable. (Now there may be cases here and there where those practice or advocate something in the scientific field may not act or think reasonably, but I think all in the sciences would agree that should be the exception, and not the norm.)
Before we continue, I should point out here that for the purposes of this series, we have been referring to kind of a limited definition of science, namely the physical and natural sciences, those branches of study that focus on the natural world; the human body, the environment, animals, suns, the planet, etc. However, in reality, there are other types of sciences besides the natural sciences, but we don’t typically think that way in our modern world. There is the science of philosophy, which is the study of knowledge, reality, and existence in general. There is the science of theology, which is the study of the nature of God. These, however, can be considered science because they are indeed systematic, just like any good natural science is. They have building blocks, and logically move from one level of discovery and truth to another, just like good natural science does. However, we will continue, for our purposes here, to continue to imply the natural sciences when we speak of science.
So the Church values science because it is reasonable. Why does the Church value reason? In paragraph 159 of the Catechism, we read the following about the relationship between faith, reason, and science, "Though faith is above reason, there can never be any real discrepancy between faith and reason. Since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot deny himself, nor can truth ever contradict truth." "Consequently, methodical research in all branches of knowledge, provided it is carried out in a truly scientific manner and does not override moral laws, can never conflict with the faith, because the things of the world and the things of faith derive from the same God. The humble and persevering investigator of the secrets of nature is being led, as it were, by the hand of God in spite of himself, for it is God, the conserver of all things, who made them what they are." So since God is the author of both the natural and the supernatural world, it stands to reason (no pun intended) that scientific research and theology (the study of revealed truth) would lead to the same end and cause of all things, God. Therefore, since it leads to God (when done in a morally appropriate way), science is valued by the Church.
The Catechism elaborates on the gift of reason further in paragraph 286. “Human intelligence is surely already capable of finding a response to the question of origins. The existence of God the Creator can be known with certainty through his works, by the light of human reason, even if this knowledge is often obscured and disfigured by error. This is why faith comes to confirm and enlighten reason in the correct understanding of this truth: "By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear." Faith can give us things that go beyond reason, such as the mystery of the Trinity (the second person of which was alluded to in the quote above, the word of God (Jesus, the Son of God). However, faith will never reveal anything that goes against reason. If faith were unreasonable, it would not be worthy of the supernatural gift of God that it is. (For a refresher on the gift of faith, please see my post on it that I did on June 26 of last year, http://jimscatholicblog.blogspot.com/2016/06/faith.html).
Saint John Paul II wrote a beautiful (although dense and heavy at times) encyclical on the relationship between faith and reason in 1998 entitled Fides et Ratio (Faith and Reason). While this encyclical deals mostly with philosophy and theology, it does have a few things to say about science. In one of its closing paragraphs, the Holy Father has this to say to scientists: Finally, I cannot fail to address a word to scientists, whose research offers an ever greater knowledge of the universe as a whole and of the incredibly rich array of its component parts, animate and inanimate, with their complex atomic and molecular structures. So far has science come, especially in this century, that its achievements never cease to amaze us. In expressing my admiration and in offering encouragement to these brave pioneers of scientific research, to whom humanity owes so much of its current development, I would urge them to continue their efforts without ever abandoning the sapiential horizon within which scientific and technological achievements are wedded to the philosophical and ethical values which are the distinctive and indelible mark of the human person. Scientists are well aware that “the search for truth, even when it concerns a finite reality of the world or of man, is never-ending, but always points beyond to something higher than the immediate object of study, to the questions which give access to Mystery” The Holy Father calls for science never to be an end in its own, but it must be at the service of man, something we have noted before. It must be in communication with other forms of study; philosophy, morality, and theology most noteworthy. I would also add it should be in communication with those who study economics, and sociology. The world must seek to engage itself with the scientific community, but the scientific community must also realize it is just one cog in the overall breadth of knowledge, and not the end and purpose of all knowledge.
There was one further paragraph in the encyclical which I will note here that alludes to the error of this line of thought. The Holy Father referred to something called scientism, distinct from scientific inquiry. This is more a philosophy than a true science, and not a good philosophy at that. Here is some of what he says about scientism: This is the philosophical notion which refuses to admit the validity of forms of knowledge other than those of the positive sciences; and it relegates religious, theological, ethical and aesthetic knowledge to the realm of mere fantasy…Science would thus be poised to dominate all aspects of human life through technological progress. The undeniable triumphs of scientific research and contemporary technology have helped to propagate a scientistic outlook, which now seems boundless, given its inroads into different cultures and the radical changes it has brought…Regrettably, it must be noted, scientism consigns all that has to do with the question of the meaning of life to the realm of the irrational or imaginary. What the Holy Father is trying to say is that science, while valuable, has limits in terms of what it can tell us about the meaning and purpose of life, and to get at those areas, we need to go to other forms of knowledge like philosophy and theology. Lines of thought like scientism, which deny those other areas outside science as valid, must therefore be condemned.
There is one final quote from John Paul II that I would like to mention and this comes from a message to a 1987 conference held at the aforementioned (last post) Vatican Observatory. He said, Science can purify religion from error and superstition; religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish. I don't think this quote speaks for itself, and does not needs any further explaining on my part.
Faith and reason work together to bring us to truth. Since science seeks a reasonable explanation of things, it is of value to the Church, and the Church will never cease to uphold and promote the dignity of science, as long as it is carried out according to moral norms (which we discussed in post one of this series), and does not disengage from other branches of study (as we discussed here). We have seen the evidence of the Church living out this reality of valuing science in the past (post two of this series), and in the present (post three).
With this post, we have now finished discussing science in general. In the last two posts in this series, we will move from the general to the specific, and discuss two specific areas today where science and faith intersect that are causing controversy, and that is the topics of the environment, and the theory of evolution.
Joseph most just, pray for us.
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