Science vs. religion : what scientists really think - File PDF

The Voice of Faith 49scientists and other Americans who are part of mainline Protestant denominations.Sociologists Robert Wuthnow and John Evans (editors) point out in TheQuiet Hand of God that mainline Christians—Methodists, Episcopalians, andmainline Presbyterians—have often taken a public backseat to their more outspokencousins, American evangelicals. 41 Also, while the public has looked tothe Protestant traditions for outspoken religious scientists, it is Catholic scientistswho are currently increasing in number and who might lead the way incontributing insights to the public dialogue. And religious scientists shouldtake heed that sometimes, their secular colleagues look favorably on alreadyaccomplished scientists who successfully reconcile faith and science, regardingthem as boundary pioneers, even when they are part of religious groupsdescribed by these same scientists in fairly negative terms.Special Opportunities for Religious ScientistsSociologist Gordon Allport, in his classic work on prejudice, has talked aboutthe importance of groups having contact with one another in an effort todecrease prejudice among them. 42 Allport’s ideas are relevant: Individuals willbe most likely to accept certain identities of others who are not like them ifthese others also have identities that are similar to them. That some secularscientists show respect for their boundary-crossing peers demonstrates thatthere is room for scientists who are religious to reduce prejudices against theirparticular faith traditions. The problem is that most of their nonbelieving colleaguesare not aware of the faith commitments of these religious scientists (aswhen Janice’s colleague derided “stupid Christianity,” above). For Allport’sideas to be invoked in the realm of religion among scientists within the academy,there would have to be more personal discussion between religious andnonreligious scientists about issues of faith.Another way scientists might take a more active role is through mentoringscience students with faith through their involvement with religious organizations,both within and outside of their campuses. I am not recommending theimparting of particular moral stances on issues such as abortion or politicalparty affiliation. Rather, scientists could help students develop frameworks thatwould allow them to consider issues of science and religion from the viewpointof their faith traditions. I am also not suggesting using religion as a filterthrough which one accepts or rejects scientific assertions. (Remember thatboth religious and nonreligious scientists at top universities generally see themselvesas holding to the same methodological framework for science.) 43 Rather,by using their own lives as models, religious scientists would show students