NT Wright delivered a lecture earlier this year in which he addressed the question, ‘Can a Scientist Trust the New Testament?’
As is his custom, he manages to get at the problem in an arresting and unexpected way. He argues that much of our trouble with the New Testament—even those of us who have chosen to trust it—has come about because we’re all victims of a worldview that has a mixed up view of science, fact, and knowledge. Although this worldview is largely discredited, most of us still are clinging on to it, whether it’s the atheist who thinks that ‘progress’ has left religion in the past, or the Christian who thinks that God is only visible in ‘the gaps’.
I reckon this article is a must-read for atheist and Christian alike. Full version in the link directly below, and a couple of teaser quotes follows after that:
“Every time someone says ‘Now that we live in the modern world’, or ‘in this day and age’, or even ‘now that we live in the twenty-first century’, they are appealing implicitly to a narrative to which we are all supposedly signed up, a narrative in which a new day has dawned, bringing freedom, especially from the constraints imposed by older tyrannies, including that of the church. The word ‘progressive’, used by columnists in the Guardian as the catch-all term for a whole range of agendas, expresses this belief. There is an almost touching faith in this story of inevitable progress. One might have thought that the history of the last nearly three hundred years, which is full of wars and genocides and atom bombs and terrorism, might have shaken it. One might have thought that the postmodern critique, showing the dream of progress to be riddled with corruptions of one kind or another, might have undermined it. Perhaps the real question today is, Can Someone in the Twenty-First Century still Believe in Progress? – and the answer ought clearly to be No. But this great myth still dominates popular and public discourse. And – this is the point – it has got muddled up with the quite different story of science proper. And when that happens we have something we might call scientism.”
“But let me just stress two things [about the Resurrection]. First, beware of the idea that it is only through modern science that we discovered that dead people don’t rise. This is a classic example of ‘scientism’, not only to make claims not only about what we ‘now’ know but to suggest that nobody knew it before. Whenever the topic of resurrection comes up in the ancient world, the poets and philosophers all know the answer: of course it doesn’t happen. It isn’t the case that prior to 1750 people didn’t know the laws of nature, so were ready to believe in resurrection, whereas now we do so we aren’t. As C. S. Lewis says, the reason Joseph was worried about Mary’s pregnancy was not because he didn’t know where babies came from but because he did. The resurrection of Jesus was just as difficult to believe in the first century as it is for us – equally difficult, but no more. Believing that Jesus was raised from the dead always takes a worldview-shift. It cannot be fitted into any other existing framework.”