---
title: "Relationship between science and religion"
chunk: 8/16
source: "https://en.wikipedia.org/wiki/Relationship_between_science_and_religion"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T04:30:43.455656+00:00"
instance: "kb-cron"
---

Among early Christian teachers, Tertullian (c. 160–220) held a generally negative opinion of Greek philosophy, while Origen (c. 185–254) regarded it much more favorably and required his students to read nearly every work available to them.
Earlier attempts at reconciliation of Christianity with Newtonian mechanics appear quite different from later attempts at reconciliation with the newer scientific ideas of evolution or relativity.  Many early interpretations of evolution polarized themselves around a struggle for existence. These ideas were significantly countered by later findings of universal patterns of biological cooperation. According to John Habgood, the universe seems to be a mix of good and evil, beauty and pain, and that suffering may somehow be part of the process of creation. Habgood holds that Christians should not be surprised that suffering may be used creatively by God, given their faith in the symbol of the Cross. 
Robert John Russell has examined consonance and dissonance between modern physics, evolutionary biology, and Christian theology.
Christian philosophers Augustine of Hippo (354–430) and Thomas Aquinas (1225–1274) held that scriptures can have multiple interpretations on certain areas where the matters were far beyond their reach, therefore one should leave room for future findings to shed light on the meanings. The "Handmaiden" tradition, which saw secular studies of the universe as a very important and helpful part of arriving at a better understanding of scripture, was adopted throughout Christian history from early on. Also the sense that God created the world as a self operating system is what motivated many Christians throughout the Middle Ages to investigate nature.
Modern historians of science such as J.L. Heilbron, Alistair Cameron Crombie, David Lindberg, Edward Grant, Thomas Goldstein, and Ted Davis have reviewed the popular notion that medieval Christianity was a negative influence in the development of civilization and science. In their views, not only did the monks save and cultivate the remnants of ancient civilization during the barbarian invasions, but the medieval church promoted learning and science through its sponsorship of many universities which, under its leadership, grew rapidly in Europe in the 11th and 12th centuries. Saint Thomas Aquinas, the Church's "model theologian", not only argued that reason is in harmony with faith, he even recognized that reason can contribute to understanding revelation, and so encouraged intellectual development. He was not unlike other medieval theologians who sought out reason in the effort to defend his faith. Some modern scholars, such as Stanley Jaki, have claimed that Christianity with its particular worldview, was a crucial factor for the emergence of modern science.
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.
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.
After the Black Death in Europe, there occurred a generalized decrease in faith in the Catholic Church. The "Natural Sciences" during the Medieval Era focused largely on scientific arguments. The Copernicans, who were generally a small group of privately sponsored individuals, were deemed Heretics by the Church in some instances. Copernicus and his work challenged the view held by the Catholic Church and the common scientific view at the time, yet according to scholar J. L. Heilbron, the Roman Catholic Church sometimes provided financial support to the Copernicans. In doing so, the Church did support and promote scientific research when the goals in question were in alignment with those of the faith, so long as the findings were in line with the rhetoric of the Church. A case example is the Catholic need for an accurate calendar. Calendar reform was a touchy subject: civilians doubted the accuracy of the mathematics and were upset that the process unfairly selected curators of the reform. The Roman Catholic Church needed a precise date for the Easter Sabbath, and thus the Church was highly supportive of calendar reform. The need for the correct date of Easter was also the impetus of cathedral construction. Cathedrals essentially functioned as massive scale sun dials and, in some cases, camera obscuras. They were efficient scientific devices because they rose high enough for their naves to determine the summer and winter solstices. Heilbron contends that as far back as the twelfth century, the Roman Catholic Church was funding scientific discovery and the recovery of ancient Greek scientific texts. However, the Copernican revolution challenged the view held the Catholic Church and placed the Sun at the center of the Solar System.