The conflict between science and the Bible has been bitter, especially in the last 150 years. Most reasons for this hostility relate to what one perceives to be the nature and procedure of either domain. For many, the alleged conflict is resolved by separating the two spheres entirely. This is sometimes done by limiting the role of religion or the Bible to matters of faith and science to matters of fact. Specifically, some Christians in science argue that the Bible tells us “Who and Why” (God), and science deals with ” How.”
From a Christian perspective the relation between the Bible and Nature (Science) is the relation between two revelations of God, special revelation and general revelation. The first is found in God’s revelation in Scripture and the latter in his revelation in [Creation]. Between these two, when properly understood, there are no conflicts, since God is the Author of both, and he cannot contradict himself. However, since scientific understanding is merely a fallible human understanding of Nature and since Bible scholars have only a fallible interpretation of infallible Scripture, it is understandable that there will be contradictions in these areas.
Informed persons from both sides, both Bible interpreters and scientists, have made mistakes. Many Bible scholars once believed the sun revolved around the earth (as did many scientists); some believed the earth to be square. But they were wrong. Likewise, the model of an eternal cosmos has been discarded in favor of the big bang model.
Another important principle is that both areas are subject to correction by the other. For example, scientific fact has refuted the flat-earth theory. Hence, any interpretation that takes verses about the “four corners of the earth” as literal depictions of geography are wrong. Science has proven them wrong. Likewise, scientists who insist that the universe is eternal hold a theory that has been proven false, both by science and in critiques by Christians.
Very few things are proven with certainty in science. Some things are only probable or highly probable. For example, that the earth moves around the sun is not absolutely proven.
One principle that some overzealous Christian apologists sometimes forget is that, while the Bible makes no scientific mistakes, neither is it a science textbook. It does not speak in technical scientific terms nor with precision. It uses round numbers. It employs observational, rather than astronomical, language. The Bible only affirms partial truths in the various areas of science. It does not teach much geometry, any algebra, or trigonometry.
It is beyond any reasonable doubt that the Bible teaches that a theistic God exists. Hence, one would have to prove that it was a scientific fact beyond all uncertainty that God did not exist in order to show a real conflict. It is unlikely that real conflicts between science and the Bible will ever be demonstrated.
The very first verse of the Bible proclaims that “in the beginning God created the heavens and the earth.” It was common in ancient views to consider the universe eternal, yet the Bible taught that it had a beginning. This is precisely what most scientists now believe in accepting the Big Bang theory. Agnostic astrophysicist Robert Jastrow wrote that “three lines of evidence—the motions of the galaxies, the laws of thermodynamics, and the life story of the stars—pointed to one conclusion: All indicated that the Universe had a beginning” (God and the Astronomers, 111).
The Bible affirms that God said in the beginning, “Let there be light. And there was light” (Gen 1:3). Jastrow wrote of the parallel of this statement with modern science, “the details differ, but the essential elements in the astronomical and biblical accounts of Genesis are the same: the chain of events leading to man commence suddenly and sharply at a definite moment in time, in a flash of light and energy” (ibid., 14).
The Bible declared from the beginning that creation is complete. God rested from his work (Gen 2:2) and is still at rest (Heb 4:4). In short, no new matter (energy) is coming into existence. This is precisely what the First Law of Thermodynamics (science) declares, namely, that the amount of actual energy in the universe remains constant.
According to the second law of thermodynamics, the universe is running out of useable energy. It is literally growing old. This is precisely what the Psalmist said: “In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; like clothing you will change them and they will be discarded” (Ps 102:25-27).
Genesis declares that life first appeared in the sea (Gen 1:21), and only later on land (1:26-27). This accords with the [scientific] view that multicellular life teamed in the Cambrian waters before it multiplied on land.
In Gen 1:24 God said, “And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.” According to agnostic paleontologist Stephen Jay Gould, “Most species exhibit no directional change during their tenure on earth. They appear in the fossil record looking much the same as when they disappear; morphological change is usually limited and directionless” (Gould, “Evolutions Erratic Pace,” 13-14). In that fossil record, as in Genesis, human beings were the last to appear.
Unlike ancient myths or the Qur’an, which claims that humans were made from a “clot of congealed blood” (see Sura 23:14), the Bible states that “the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Gen 2:7). Further, it adds, “By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return” (Gen 3:19). According to science, the constituent elements of the human body are the same as those found in the earth.
Isaiah spoke of God who “sits enthroned above the circle of the earth” (40:22). This is a remarkably accurate description for an eighth-century B.C. prophet. And Solomon had given the same truth in the tenth-century B.C. (Prov 8:27). [Science has since proven that the earth is round.]
Many other things discovered by modern science were stated in the Bible hundreds and even thousands of years in advance. These include the fact that: (1) the sea has paths and channels (2 Sam 22:16; Ps 8:8; Prov 8:28); (2) the sea has boundaries (Prov 8:29); (3) life is in the blood (Lev 17:11); (4) disease can be spread by physical contact (Lev 13).
The most frequently cited example of conflict between science and the Bible is over the doctrine of creation.
About Gen 1:3-5 Muslim critic Bucaille affirms, “it is illogical, however, to mention the result (light) on the first day, when the cause of this light [the sun] was created three days later” (ibid., 41).
But the sun is not the only source of light in the universe. Further, it is not necessary to understand the text as saying the sun was created on the fourth day. It may have been only made to appear on the fourth day, after the mist of water vapor had cleared away so that its outline became visible. Before this its light may have been shining through, as on a misty day, without observers on earth being able to see the outline of the sun. [Or, the first ‘light’ created was light itself, and then created the sun… in fact millions of suns.]
Bucaille adopts the outdated view that Gen 2 contradicts the account given in Gen 1. The charge here is that Gen 1 declares that animals were created before humans, while Gen 2:19 seems to reverse this, saying, “the LORD God had formed out of the ground all the beasts of the field . . . He brought them to the man to see what he would name them,” implying Adam was created before they were.
The solution to this problem, however, becomes apparent when we take a closer look at the two texts. The differences appear from the fact that Gen 1 gives the order of events; Gen 2 provides more content about them. Gen 2 does not contradict chapter 1, since it does not affirm exactly when God created the animals. He simply says he brought the animals (which he had previously created) to Adam in order that he might name them. The focus in chapter 2 is on the naming of the animals, not on creating them. Thus, Gen 2:19, stressing the naming (not the creating) of animals, simply says: “Now the LORD God [who] had [previously] formed out of the ground all the beasts of the field … He brought them to the man to see what he would name them.” [Thus, there is no contradiction with science of Genesis 1 and 2; God created the animals first, and then created man.]
The Bible says Cain married when there was apparently no one to marry. Cain and Abel were the first children born to Adam: There were no women for Cain to marry. There was only Adam, Eve (Gen 4:1), and his dead brother Abel (4:8).
Yet the Bible says Cain married and had children. Although this is a favorite of Bible critics, the solution is rather
simple. Cain married his sister (or possibly a niece). The Bible says Adam “begot sons and daughters” (Gen 5:4). In fact,
since Adam lived 930 years (Gen 5:5), he had plenty of time to produce plenty of children. Cain could have married one of his many sisters, or even a niece, if he married after his brothers or sisters had grown daughters.
As to the subsidiary problem of forbidden and genetically dangerous incest (Lev 18:6) if Cain married his sister, the solution is not difficult either. First of all, there were no genetic imperfections at the beginning of the human race. God created a genetically perfect Adam (Gen 1:27). Genetic defects resulted from the Fall and only occurred gradually over long periods of time. Further, there was no command in Cain’s day not to marry a close relative. This command (Lev 18) came thousands of years later in Moses’ day (ca. 1500 B.C.).
Lev 13 lists “leprosy” as an infectious disease that can contaminate clothing. However, leprosy is a disease caused by a bacterium and does not affect inanimate objects such as garments. Bible scholars have observed in response that this is simply a matter of the use of a word changing over time. What in modern times is called leprosy is known as Hansen’s Disease. This is not the same type of infection that is described as “leprosy” in the Old Testament. The bacterial disease now identified as leprosy does not produce the symptoms described in various Old Testament passages. The Hebrew term tsarath, translated “leprosy,” is a more general term for any serious skin disease or sign of infection or defilement on the surface of inanimate objects. The defilement on garments, or walls as in Lev 14:33-57, was probably some type of fungus or mold. Garments found to be infected were burned (Lev 13:52). Infected houses were cleansed. If the infection could not be eradicated, the houses were demolished and the ruins were taken outside the city (Lev 14:45).
In response to Hezekiah’s prayer, God instructed Isaiah to prophesy to Hezekiah that God would add fifteen years to Hezekiah’s life (2 Kings 20:11). When he heard this, Hezekiah asked for a sign to confirm Gods promise. The sign was that the shadow would retreat ten degrees. This would involve making the shadow go backwards instead of forward as the sun set. But critics insist that it is not scientifically possible for shadows to retreat. In order to do so, the earth would have to suddenly reverse its spin. This objection has the same problems as does critics’ complaints about the sun standing still in Joshua’s time. In a theistic universe there is no reason that a miracle like this could not happen. It is credible to believe that some miraculous events have occurred including creation out of nothing. The retreat of Ahaz’s sun dial was undoubtedly a miracle. Things like this do not occur naturally. Indeed, Hezekiah realized that it would not be a miraculous confirmation of God’s promise if the sign involved some phenomenon that could be explained (2 Kings 20:10). [Thus, not everything in the Bible will line up and be supported by science; specifically, miracles.]
(Encyclopedia of Christian Apologetics by Norman L. Geisler)
