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British scholar and writer C. S. Lewis wrote nearly 50 years ago, "Faith and science form part of a whole. They are intimately related." It is no secret, though, that theologians and scientists have been anything but intimate. Since the trial of Galileo over his views of the cosmos, scientists and theologians have stood on distant shores, whether discussing the origin of life, the existence of God, or many other areas of mutual concern.

However, in a rare gathering that resembled more a family reunion than an academic mud fight, 400 astronomers, physicists, biologists, philosophers, and theologians joined writers and performing and visual artists at the third triennial C. S. Lewis Summer Institute to discuss just how their disciplines interrelate. Hosted by Queens' College in Cambridge, England, the July symposium included workshops, lectures, discussions, and artistic presentations around the theme "Cosmos and Creation: Chance or Dance?"

"Chance refers to the idea that the universe began out of some spontaneous confluction, an unplanned and unmediated occurrence," London astrophysicist Christopher Isham said. "The dance refers to a scene from Lewis's space trilogy, a beautiful and inspiring description of the biblical origin of the universe and the general meaning of things."

APPRECIATING EACH OTHER

Isham's interpretation of the conference theme reflects a small but enthusiastic effort by Christian scholars to recognize the contributions of diverse disciplines to their own. The recent feature film Shadowlands, about Lewis's relationship with American poet Joy Gresham, has raised new interest in his works. Cambridge '94 provided a platform for discussion about a question Lewis loved to ask: What, if anything, do science, art, and theology have to offer each other? During the two-week event, lectures had such lofty titles as "The Christian as Creator," "Ways of Knowing: Science, Theology, Philosophy, and the Arts," "Darwin on Trial," and "The Big Bang or the Big Question: Accident or Design?"

Since the seventeenth century, the three disciplines have frequently ignored each other. Scientists historically have been suspect in the minds of many theologians because they typically ignore the possibility of a supernatural power in defining human existence. Likewise, theologians have warranted limited respect from many scientists because theology focuses on the spiritual realm, which cannot be quantified like phenomena in the natural world. And artists rarely, if ever, fit in with either because they examine the human condition from a creative, personal perspective.

Nevertheless, Queens' College president and mathematical physicist John Polkinghorne believes science and religion are cousins. "Both search for truth, and for an understanding of the world and reality," Polkinghorne says. "I think they have much to say to each other." Harvard astronomer and author Owen Gingerich suggested that as science explores issues that overlap with theology and the arts, "a necessary convergence occurs."

To some, science is not the only means for defining human existence. "Many view modern science as a savior [or] think it's simply an accumulation of facts," said Cambridge theology lecturer Fraser Watts. "Of course, it's neither."

French theologian Henri Blocher, warning against the idolatry of science, admitted that "a critical response to reality is a scientific property as well as a biblical mandate." Polkinghorne said that science is to be valued and respected with absolute seriousness, but by itself "is not enough."

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September 12 1994, Vol. 38, No. 10