Faith of a Physicist

One may point to Polkinghorne's credentials as a theoretical physicist or an Anglican cleric, but in his writings we find that he is also a philosopher, theologian, and student of the humanities (art, history, comparative religion), although he is quick to label himself an "amateur" in these areas. A thoughtful reading of "The Faith of a Physicist" will be particularly valuable to philosophical materialists whose "skepticism" of Christian theism should itself be exposed to skeptical consideration. As Polkinghorne explains, dismissals of theism are often couched in convenient but ignorantly simplistic characterizations: "Scientists who are hostile to religion tend to make remarks such as 'Unlike science, religion is based on unquestioning certainties' [Wolpert]. They thereby betray their lack of acquaintance with the practice of religion. Periods of doubt and perplexity have a well-documented role in spiritual development . . . Religion has long known that ultimately every human image of God proves to be an inadequate idol."Considering metaphysic's classic poles of dualism versus monism, the author is inclined to reject each in preference to a "dual-aspect monism." In this he is not particularly controversial, nor in his interpretations of quantum theory in terms of its philosophical implications. Polkinghorne's biblical exegesis will be controversial on certain points (whose isn't?). Although he is sometimes accused of being a process theologian, it seems clear that he is not. His theology is ultimately rather classical, including certain elements of process ("There are aspects of Whitehead's thought from which one can benefit without accepting it in its entirety") and what he calls a "tinge of deism" (recognizing that the cosmos was indeed "wound-up"). If the reader thinks that one must either demand that Christian scripture is inerrant or reject it as being errant, then Polkinghorne will offer him/her no satisfaction. In fact, all readers will be rather challenged.(Regarding dual-aspect monism and David Bohm's metaphysics arising from his interpretation of quantum theory): "My instinct as a bottom-up thinker is to be wary of such grandiosities of philosophical fancy. Instead, I would want to follow the flight of such straws in a metaphysical wind as our understanding of the physical world provides. My own tentative ideas have been woven round two concepts: complementarity and openness." In other words, something like the particle-wave duality and something like the ordered-disorder of the so-called chaos theory.(Regarding Stephen Hawking's suggestion that his "no boundaries" model displaces the need of a creator): ". . . theology is concerned with ontological origin and not with temporal beginning. The idea of creation has no special stake in a datable start to the universe. If Hawking is right, and quantum effects mean that the cosmos as we know it is like a kind of fuzzy spacetime egg, without a singular point at which it all began, that is s

Polkinghorne's method of exploration is simply to look at the world as a scientist and interpret it as a theologian. In The Faith of a Physicist we get the opportunity to explore with him as he does this. He asks many of the same questions and struggles with the same issues that I do, basic questions that run through the heads of people who think seriously about the world. Fundamentalists may well discard his theological conclusions, but those with an open mind will appreciate his attempt to stay true to orthodox Christian belief while exploring its interaction with modern science. This book is dense and not one that I would recommend for speed reading (believe me, I tried when I needed to read it for class). It takes time to digest and to ponder Polkinghorne's thought processes and conclusions. In addition, I found the first two chapters to be more difficult reading than the rest of the book (perhaps I was just tired when I read them), so don't let them stop you from finishing the book. The rest of the book is great.

I agree that the materialist, the atheist and the strict fundamentalist will find much to dispute about this book. The latter being said, Polkinghorne is actually far more orthodox in his theology than many modern academic theologians. For believing Christians who are uncomfortable rejecting either orthodox science or orthodox Christianity, this book provides many fascinating insights. If you need to believe that God does not exist or that he created the world in six 24-hour days, you won't be happy with this book. A final caveat. The reading is challenging. However, Polkinghorne provides a short glossary of scientific and theological terms. This book is more accessible to the general reader than his most recent work "Belief in God in an Age of Science."

For those of us layman raised to revere religion as factual and non-optional but shaken by our realization that the foundation of our religious convictions are based on non-provable claims, Polkinghorne's "The Faith of a Physicist" is a detailed journey into the body of thought, which leads towards or away from faith. Embodied within the pages of this scholarly, richly referenced document, are vivid descriptions of the pivotal points of religion that must be accepted to believe in the Christian God. Polkinghorne does not hide the issues that strain faith but illuminates them beyond the imagination of the average layman while sharing his personal beliefs and understandings. Entangled within this treatise on faith is a strong argument that faith in God need not be abandoned by those who embrace today's theoretical physics. Too many, too big words make this a difficult read for the undergraduate and the context usually does not illuminate the meaning..(have your dictionary ready.)

Be prepared for some serious challenges to your mind in reading this book. The author is both a physicist and an Anglican priest who explains his view of the relationship between science and religion and the role of faith. He does not argue that science proves that God is real but argues strongly that scientific understanding of the universe leaves ample room for a God who intercedes in the Universe, controls it and will bring a good end. Rigorously reasonable, it is sure to offend doctrinaire persons from atheists to fundamentalists but presents a good framework for people seeking to reconcile the claims of science and religion.