---
title: "Christianity and science"
chunk: 3/11
source: "https://en.wikipedia.org/wiki/Christianity_and_science"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T03:38:49.364601+00:00"
instance: "kb-cron"
---

Physics teacher David Hutchings and intellectual historian James C. Ungureanu credit the central tenets of traditional Christianity for having been the greatest benefit to scientific thinking, while at the same time noting the irony of the conflict thesis:And yet, as impossible as it might seem, both Conflict and Warfare are plagued by an even greater irony than that. It turns out that when they went  after Christian doctrine for being the ultimate enemy of science, they were  engaging in friendly fire. For, in actual fact, no other body of thought has ever been of greater benefit to scientific thinking than the central tenets of traditional Christianity have—in the whole of human history.David C. Lindberg states that the widespread popular belief that the Middle Ages was a time of ignorance and superstition due to the Christian church is a "caricature". According to Lindberg, while there are some portions of the classical tradition which suggest this view, these were exceptional cases. It was common to tolerate and encourage critical thinking about the nature of the world. The relation between Christianity and science is complex and cannot be simplified to either harmony or conflict, according to Lindberg. Lindberg reports that "the late medieval scholar rarely experienced the coercive power of the church and would have regarded himself as free (particularly in the natural sciences) to follow reason and observation wherever they led. There was no warfare between science and the church." Ted Peters in Encyclopedia of Religion writes that although there is some truth in the "Galileo's condemnation" story but through exaggerations, it has now become "a modern myth perpetuated by those wishing to see warfare between science and religion who were allegedly persecuted by an atavistic and dogma-bound ecclesiastical authority". In 1992, the Catholic Church's seeming vindication of Galileo attracted much comment in the media:
Generations of historians and sociologists have discovered many ways in which Christians, Christian beliefs, and Christian institutions played crucial roles in fashioning the tenets, methods, and institutions of what in time became modern science. They found that some forms of Christianity provided the motivation to study nature systematically.
A degree of concord between science and religion can be seen in religious belief and empirical science. The belief that God created the world and therefore humans, can lead to the view that he arranged for humans to know the world. This is underwritten by the doctrine of imago dei. In the words of Thomas Aquinas, "Since human beings are said to be in the image of God in virtue of their having a nature that includes an intellect, such a nature is most in the image of God in virtue of being most able to imitate God".
During the Enlightenment, a period "characterized by dramatic revolutions in science" and the rise of Protestant challenges to the authority of the Catholic Church via individual liberty, the authority of Christian scriptures became strongly challenged. As science advanced, acceptance of a literal version of the Bible became "increasingly untenable" and some in that period presented ways of interpreting scripture according to its spirit on its authority and truth.
Regarding the subject on the distribution of Nobel Prizes by religion between 1901 and 2000, the data taken from Baruch A. Shalev, shows that between the years 1901 and 2000 reveals that 654 Laureates belong to 28 different religion. 65.4% have identified Christianity in its various forms as their religious preference. Overall, Christians have won a total of 78.3% of all the Nobel Prizes in Peace, 72.5% in Chemistry, 65.3% in Physics, 62% in Medicine, 54% in Economics and 49.5% of all Literature awards.

== History ==

=== Roots of the Scientific Revolution ===

Between 1150 and 1200, Christian scholars had traveled to Sicily and Spain to retrieve the writings of Aristotle, which had been lost to the West after the Fall of the Roman Empire. This produced a period of cultural ferment that one "modern historian has called the twelfth century renaissance". Thomas Aquinas responded by writing his monumental summas in support of human reason as compatible with faith. Christian theology adapted to Aristotle's secular and humanistic natural philosophy. By the Late Middle Ages, Aquinas's rationalism was being heatedly debated in the new universities. William Ockham resolved the conflict by arguing that faith and reason should be pursued separately so that each could achieve its own end. Historians of science David C. Lindberg, Ronald Numbers and Edward Grant have described what followed as a "medieval scientific revival". Science historian Noah Efron has written that Christianity provided the early "tenets, methods, and institutions of what in time became modern science".
Modern western universities have their origins directly in the Medieval Church. They began as cathedral schools, and all students were considered clerics. This was a benefit as it placed the students under ecclesiastical jurisdiction and thus imparted certain legal immunities and protections. The cathedral schools eventually became partially detached from the cathedrals and formed their own institutions, the earliest being the University of Bologna (1088), the University of Oxford (1096), and the University of Paris (c. 1150).
Some scholars have noted a direct tie between "particular aspects of traditional Christianity" and the rise of science. Other scholars and historians have credited Christianity with laying the foundation for the Scientific Revolution. According to Robert K. Merton, the values of English Puritanism and German Pietism led to the Scientific Revolution of the 17th and 18th centuries. (The Merton Thesis is both widely accepted and disputed.) Merton explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science.