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God's Universe

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Gingerich, a Harvard professor emeritus of astrophysics and science history, is perhaps America's best known living astronomer. His book God's Universe will fascinate and inform anyone interested in either natural science or religious belief, but it will especially invite those interested in the interface and supposed conflict of science and religion. Gingerich's views echo those of John Polkinghorne: both a studied religious belief and the modern progression of natural science are thoughtfully embraced. The anti-science views held by many religious people are often due to ignorance of science (and religion), and these views can prove superfluous to orthodox religious belief. Similarly, the anti-religious views held by many scientifically oriented people, are also often due to a comfortable ignorance, and are likewise expendable. Like Polkinghorne (British quantum physicist and cleric), Gingerich believes the world is best explained and understood if it is something that is intelligently purposed. Given the almost unfathomable fine-tuning of the laws of physics, materialistic demands that there cannot be any such intelligent agency are contraindicated, based in personal psychologies or ideologies rather than scientific evidence (are scientifically arbitrary), venture well beyond the domain of natural science, and ultimately lead to no truly deep explanations of the world. A God-ordained world simply makes better sense than the alternative. In Gingerich's words, "a common-sense and satisfying interpretation of our world suggests the designing hand of a superintelligence." Einstein famously agreed. But Gingerich is leery of many formulations of Intelligent Design arguments and distances himself from the ID movement. However he also believes that certain intelligent design arguments are not understood by many who dismiss them due to a kind of knee-jerk conditioning, and a philosophical commitment that departs from strict science.

The book is small precisely because it is efficiently presented. Repetition is virtually absent. Many writers who argue against a God-ordained universe inflate books with repetitive assertions (Oxford zoologist Richard Dawkins being the obvious example). The second characteristic that distinguishes this book is Gingerich's dispassionate focus. His assertions have the flavor of straightforward observation rather than argument. The emotional belligerence that many writers have brought to the topic is completely absent.

Owen Gingerich (b. 1930), Emeritus Professor of Astronomy and History of Science at Harvard University, was born in Washington, Iowa to a devout Mennonite family. After graduating from Goshen College in Indiana, at age twenty-one he enrolled as a graduate student at Harvard. A leading authority on Johannes Kepler and Nicholas Copernicus, he has an asteroid named in his honor ("2658 Gingerich") and has preached in Washington's National Cathedral. He fondly recalls viewing the rings of Saturn through a simple telescope that his father helped him build from a mailing tube and leftover lenses from a local optometrist.

Gingerich's book contains his three public addresses for Harvard's William Belden Noble Lectures (November 2005), and as Peter Gomes notes in his foreword, they are characterized throughout by their "disarming understatement" and "intellectual modesty." Gingerich argues that science deals with what Aristotle called "efficient causes"--a description of how something happens, but not with "final causes"--an explanation of why something happens. At its best, science adopts a methodological naturalism as a research strategy, and thus remains neutral about metaphysical or philosophical claims outside of its narrow purview. "It is just as wrong," writes Gingerich, "to present evolution in high school classrooms as a final cause as it is to fob off Intelligent Design as a substitute for an efficacious efficient cause."

The cosmos in general and the earth in particular, with their complexity and fine-tuning, are remarkably congenial for humankind to flourish. Nor was humankind--with our complex language, altruism, conscience, creativity, self-consciousness, and abstract reasoning--"necessarily inevitable." It would seem, then, that humankind is an unimaginably lucky and "glorious accident," or perhaps part of a cosmological design or telos. Science can inform one's thinking on the matter, but it cannot, ultimately, determine the answer. For Gingerich, a religious view of the universe makes more sense, explains more, and is more satisfying than a non-theistic view. He admits that this is hardly a proof, just a matter of personal persuasion, what John Polkinghorne likes to call verisimilitude or "the ring of truth."

Gingerich ends his book by quoting the prayer with which Johannes Kepler concluded his The Harmony of the World (1619): "If I have been enticed into brashness by the wonderful beauty of thy works, or if I have loved my own glory among men, while advancing in work destined for thy glory, gently and mercifully pardon me: and finally, deign graciously to cause that these demonstrations may lead to thy glory and to the salvation of souls, and nowhere be an obstacle to that. Amen." Reading this slender volume which culminates a lifetime of dedication to robust Christian faith and rigorous world class science was a privilege that filled me with awe, admiration and gratitude.

Owen Gingerich is Professor Emeritus of Astronomy and of the History of Science at Harvard's Smithsonian Center for Astrophysics. In this concise and readable work, he advocates a broad framework for integrating science and religion -- one that does not artificially mandate a secular explanation for every facet of the universe.

Dr. Gingerich is addressing cutting-edge astrophysics. But his approach to science is not new. It was the dominant worldview of the founders of his school. Harvard was formed to honor God through the integrated pursuit of science and religion. As reflected in the original Constitution of the Commonwealth of Massachusetts, Harvard's founders believed that "the encouragement of arts and sciences ... tends to the honor of God." (Article I)

More recently, in the early 20th Century, Harvard Professor of Philosophy Alfred North Whitehead argued vigorously and persuasively that modern science would never have developed without the confidence in a rational universe, a confidence produced by the fusion of Stoicism and Christianity: "Centuries of belief in a God who combined the personal energy of Jehovah with the rationality of a Greek philosopher first produced that firm expectation of systematic order which rendered possible the birth of modern science."

Dr. Gingerich's work continues that Harvard tradition, suggesting areas of inquiry (such as the cause of the Big Bang and the fine-tuning of the universe for life) in which religious explanations should be considered. Religion and science, working together, to fully explore both physics and metaphysics.

Many who believe that God created the heavens and the Earth will find this book very rewarding. Those who believe that He did it in a literal seven days 3,000 to 10,000 years ago will not. Prof. Gingerich is an astrophysicist with roots in the Mennonite Church. For him, "...faith and science have never been at odds." He is a contributer to Sky & Telescope Magazine and was a delegate to the international conference in Prague where Pluto's status as a planet was changed. Throughout the book he weaves the thread that there are many clues of an intelligent designer, but he contends that "... the current political movement known as Intelligent Design is misguided when presented as an alternative to the natural explanations offered by science." Science, as described by Prof. Gingerich, "..is a grand tapestry, woven together from facts and the hypotheses that unite these facts in an encompasing pattern of explanation." Thus, science works from facts, observable by anyone who cares to look.

In Chapter 1, "Is Mediocrity a Good Idea?," he observes that Copernicus introduced the idea of mediocrity when he stated that man's home, the Earth, does not occupy a special place at the center of the universe but, rather, is one of many places in the vast universe. He (Gingerich) does feel that man is a special creature on the Earth, just not necessarily in the universe. In his discussion of biblical literacy he points to the erroneous calculation of Pi in I Kings 7:23. He offers that we must take both science and the bible seriously, and accept the implications of science in our beliefs. He discusses several facets of the universe, such as the locations and characteristics of stars, galaxies et al. He also lays out some interesting possiblilities of evolution, had some events along the way gone a different direction.

In Chapter 2, "Dare a Scientist Believe in Design?" Prof. Gingerich notes a recent poll showing that 45 percent of the people believe that "God created human beings pretty much in their present form at one time within the last ten thousand years or so." This, he notes, calls for a miraculous creation out of the dust of the earth, aproximately 10,000 years ago. The author weaves a fine tale of the intricacies of creation, from a physical science view, not requiring a miracle 10,000 years ago. In the tale, though, he makes a strong case for design.

In Chapter 3, "Questions Without Answers," Dr. Gingrich asks philosophically "Why is there something rather than nothing? or Does the universe have a purpose?" He poses thought provoking questions related to purpose and good and evil in discussing the Adam and Eve story. His final summary is that "religious belief can explain more than unbelief can do." The logic connecting these dots is very rewarding, and well worth the reader's time.

The book is short (139 pages), very readable, with good references a good index. Any person interested in learning more about their faith should read the book.

Owen Gingerich's brief but provoking book provides a perspective of cosmology from an astronomer, science historian and amateur theologian. The fact that Gingerich draws from his Mennonite heritage should come as no surprise, as Mennonites have a tradition of careful thought about the revealed Word, and the relationship of science and theology. What may be surprising to some is that Gingerich does not conform to the expectation that he would adopt a more literalist approach in his theology. In his view, God operates more by intention than by intervention. In Gingerich's view, the Genesis account of the earth bringing forth every living creature after his kind does not preclude common descent with modification or the possibility of macroevolution. Gingerich finds support for his view from the fact that a single mutational aberration in his Amish ancestry is the cause of occasional six-fingered dwarfism. He wonders whether beneficial mutations can be inspired, prodded on by contingent causes at the physical level, although he acknowledges that science can never confirm or deny that question.

Gingerich argues that our epistemology is not always based on proof, but more often on persuasion, both in science and in theology. And that persuasion results from the coherence and consistency of the evidence, `a comprehensive pattern of interconnected answers to questions posed to nature'. Historically, Copernicus found that more phenomena could be more easily explained by postulating a heliocentric solar system. For example, assuming the visible planets are spaced at increasing distances from the sun explains their periodicity much better than the epicycles within epicycles of the Ptolemic system. In theology, Gingerich sees a consistency and coherence that leads one to explain more things more easily through belief than through non-belief, such as the apparent purpose and design in nature.

The place of science as a tool for explanation is a recurring theme. Gingerich refers to Polkinghorne's question of "Why is the water in the teakettle boiling?" to point out that answers can be given at different levels, the level of the efficient cause (heat raises the temperature to accelerate the motion of molecules - the `how'), and the level of the final, purposive cause (because we want some tea - the `why'). Science is restricted to the explaining the efficient cause.

Interestingly, as one of the world's foremost authorities on Copernicus, Gingerich looks at both sides of what has been called the `principle of mediocrity'; that man, in the cosmological viewpoint, has been relegated from the center of the universe to a fringe outpost of a backwater galaxy. Certainly from a physical perspective this is true, even to the point of accepting the distinct possibility of sentient, self-reflective life on other planets. But the many conditions that defy the luck of the draw for our existence, such as the `missing mass five element', suggest that humans have a central place in God's plan.

Instances of the extraordinary physical and chemical conditions that combine to create an environment where life can adapt and thrive are described as being comparable to a giant and very complex Lego set supplied without a blueprint. The set of little interlocking parts express themselves according to what Gingerich refers to as `preferred pathways' that lead inevitably to self-reflective human beings. This is an explanation at the level of efficient cause. At the final cause level lays the explanation that God created the conditions that inevitably create man in God's image.

Gingerich takes Intelligent Design enthusiasts to task for forwarding their position as an alternative to evolution instead of offering answers at the level of final cause. ID enthusiasts live in an intellectual straitjacket that limits the alternative mechanisms they can supply to help us understand in a coherent way why, for example, the DNA in yeast is so closely related to the DNA in human chromosomes. Gingerich underscores that he believes strongly in `lower-case' intelligent design, but distances himself from a movement that he sees as purely political and emotional.

The universe, he points out, is God's project, `perhaps created with just enough freedom that conscience and responsibility are part of the mix'. Although he does not unpack this thought to the extent one would wish, the book reflects the setting of a series of sequential lectures. He frequently returns to the theme of the purpose and meaning of reality, and in the final chapter humbly acknowledges that due to the limitations of science and our own human constraints, there are many questions that have no answers and require a step of reasoned faith. With this approach, a theistic scientist takes the same approach to doing science as the atheistic scientist. For both, they may react to their discoveries with awe and wonder, but for the theistic scientist, the truth arises from an unimaginably powerful creative act. `God's universe is a universe where God can play an interactive role unnoticed by science, but not excluded by science.'

Unquestionably this is one of the more thoughtful and thought-provoking books of this genre.

Owen Gingerich is a Harvard Professor of Astronomy and the History of Science, Emeritus, and a life-long Mennonite, a combination I found interesting. As a Bible-believing Christian, his books often deal with the interface of faith and science. God's Universe (The Belknap Press of Harvard University Press, 2006), is his most recent offering.

The first chapter is a response to the prevalent scientific understanding known as the Copernican Principle, and its corollary, Mediocrity Principle. Gingerich takes exception to "Mediocrity", arguing for the unique place humankind may occupy in the Universe, and citing evidence of purposeful design, though the design for which Gingerich advocates is not the same as Intelligent Design. This becomes more clear in the second chapter, entitled "Dare a Scientist Believe in Design?" He is careful to distinguish his view of design from that being asserted by the Intelligent Design movement. On pages 68 - 69, we writes, "Whether we look at the nature and abundance of the atoms themselves or the remarkable ratio of electrostatic to gravitational attraction or the many other details of our physical universe, we know that without these design features we would not be here. In a word, I believe in intelligent design, lower case i and lower case d. But I have a problem with Intelligent Design, capital I and capital D. It is being sold increasingly as a political movement, as if somehow it is an alternative to Darwinian evolution. Evolution today is an unfinished theory. There are many question about details it does not answer, but these are not grounds for dismissing it."

Indeed, in the ensuing pages, Gingerich expresses substantial agreement with Steven Jay Gould's assessment of evolution as being fact. So, how might design express itself in the seemingly random processes of Darwinian evolution? Gingerich answers with his own questions on page 70: "Are mutations blind chance, or is God's miraculous hand continually at work, disguised in the ambiguity of the uncertainty principle? Or we could be more subtle, and ask whether God designed the universe in the first place to make possible the catalysts and unknown pathways that enable the formation of life."

As for design in cosmology, Gingerich devotes several pages to the fascinating studies of Fred Holye, the late British astronomer who, despite his own development of the overwhelming likelihood of design in the cosmos, remained a practical atheist his entire life. For me, these pages were worth the price of the book.

In the third chapter, "Questions without Answers", Gingerich suggests that when it comes to the "why" questions, religious belief offers up better answers than unbelief. While Gingerich presents a strong case that contemplation of the universe can be more meaningful and coherent if it is viewed as the work of a transcendent designer, he readily admits that metaphysical assumptions may lead one to such a conclusion. In the end, these assumptions are more matters of the heart than the reason, as the closing Pascal quote suggests: "The heart has its reasons that reason does not know."

This little book (just over 100 pages) is easy to read, and it is a wonderful primer to science and faith, randomness and reason, design and purpose. I recommend this book.

Gingerich argues for the viewpoint that science and religion are not mutually exclusive. Religion is metaphysical; he chooses to view evolution as God's plan for maintaining and improving the universe. He argues that the extremely narrow parameters for formation and existence of life make it very improbable that it happened accidentally or blindly.

This short book is based on the Nobel lectures presented by Dr. Gingerich in 2005 at Harvard. Gingerich was a long time professor of astronomy and the history of science at Harvard, as well as the senior astronomer at the Smithsonian Observatory. His book excels in that it is brief, and offers a beautiful perspective for seeing the universe and understanding the history of scientific discovery.

First, this book is not an apologetic in my opinion. Gingerich is not trying to defend his faith, nor to argue for interpreting the world in a certain way. He's not trying to show how faith proves science or vice versa as many apologetic books do. There are no "proofs" in this book, but instead a glimpse into how one scientist sees God's at work in the seemingly natural.

Second, in regards to the history of scientific ideals (and particularly astronomy), it is very common to hear the stories of Galileo and Copernicus as evidence of faith and science being in conflict. Gingerich, who is one of the world's most renowned scholars on Copernicus, tells a different story. His is of a conflict between interpretations among theologians as well as scientists and how the Roman Catholic response to the Copernicus situation may have actually been a response due to an overreaction to certain reformations. The dispute which was not the church against one man, but between a split within the church, may have actually been more about theology than science. The story he tells is much more complex and interesting than the simplistic form that is so often mentioned by those who see science and faith in conflict.

Third, I read the book on my Kindle, and this is one of those books that is perfect for the Kindle, so I would highly recommend it for Kindle users. At the same time, I realize that much of the information contained in this book can easily be found for free in the form of audio lectures Gingerich has presented at Calvin College, the American Scientific Affiliation, the Faraday Institute and other venues.

This book brings the reader deep into a long conversation about the origin and the complexities of the universe, always debating the issues at the light of the role of a Creator in the process. It's a wonderful journey guided by an enlightened and authoritative scientist who is also a strong Christian believer. Highly recommended!

presents a deeply considered theistic understanding of physical reality which effectively challenges materialistic assumptions. Lends perspective to anyone who is searching for a philosophically rational understanding of existence.