Philosophers, theologians and scientists have long been discussing the models which best represent the interaction between science and religion. They bring historical evidence, refer to scripture and give expert information from the fields they specialise in. Physicist Tom McLeish, in his Faith and Wisdom in Science, adopts all these strategies to challenge dominant models – especially the conflict and non-overlapping magisteria models – and aims to propose his own solution. He, for instance, addresses the perspectives of historical figures like Gregory of Nyssa and Robert Grosseteste to challenge the view that religion and science have always been in conflict. McLeish also criticises the non-overlapping magisteria model proposed by Stephen Jay Gould by arguing that theology, like science, can and should talk about anything. Consistent with this view, the author further claims that we need a ‘theology of science’ and ‘science of theology’, instead of trying to draw boundaries for science and theology. Theology of science will underline the vitality of science for religion. On this account, science becomes a religious endeavour since it serves religion by healing the world – which is the creator's work. Although ‘science of theology’ has been fervently championed by secular thinkers like Daniel Dennett in an attempt to search for the social origins of religion, McLeish argues that it might alternatively be used to reveal the social benefits religious belief brings about.
In order to explain ‘theology of science’ and ‘science of theology’ in detail, McLeish carries the discussion beyond the relationship between science and religion. His intriguing reflections on the nature of science unfold at this point. By referring to ‘troubled technologies’ such as global warming or genetically modified organisms, he unearths the problematic relationship between man and the material, and tries to designate the role religion can play to redress these problems. In essence, McLeish claims that if science is not distant from religious wisdom, it may better serve a peaceful planet. Only then will human beings properly become aware of the fact that they have no right to exploit the planet in an irresponsible manner.
As a practitioner of science, McLeish's explanations regarding physics, whether theoretical or applied, are detailed, yet simplified as much as possible for the layman. Yet he does more than this and considers theological questions which seem to matter for his discussion. Contrary to common wisdom, McLeish argues that Genesis is not the right place to start a discussion on science and religion. He, instead, offers the Book of Job as a starting point. Job's dialogue with God bears particular importance because God's questions about nature provoke and motivate readers to reflect on natural laws and grandeur in creation.
While heavily focusing on Christianity, McLeish also attempts to evince that his vision of ‘theology of science’ and ‘science of theology’ could be embraced by other monotheistic religions. The pitfall, McLeish warns, is mistakenly perceiving science as a product of the modern world and overlooking its potential contributions to religion. McLeish places his trust in religious people who would leave their comfort zones to engage in a different relationship with science. This is not an easy task. Religious leaders and organisations would need to embrace scientists and motivate their members to study natural sciences through sermons and courses.
In sum, McLeish demonstrates that neither historical evidence nor philosophy supports the conflict thesis. On the contrary, man's problematic relationship with the material fortifies the argument that science and theology are not in conflict, but could serve the common humanitarian purpose of healing the world. Finally, by drawing attention to Job's story, McLeish shows that there still are things waiting to be discovered in scripture concerning the relationship between science and religion.
