Nowhere has the centuries-long conflict between religion and science been acted out more compellingly in modern times than in the arena of public education, where the question of what to teach pupils about the creation of the universe has repeatedly erupted in controversy. The Scopes Monkey Trial attracted widespread media attention in the 1920s and was the topic of a classic motion picture, Inherit the Wind. More recently, the question of creationism versus evolution in public school curricula has given rise to a debate between some who cite the Bible as authority for the former perspective, and others who look to geology', paleontology, anthropology, and related natural sciences as their authority for instruction in the latter perspective. While questions of public policy within a pluralistic society are central to this particular controversy, a more basic issue emerging from it concerns the nature of the universe: is the universe essentially material, or is it spiritual? Elaine Follis, Ph.D., a Professor of Religious Studies, explores the answer to this question, and its significance in resolving the controversy, from the standpoint of Christian Science.
Christian Science, as its name indicates, reconciles religion and science by expanding the perspective of each. So long as reality is defined in essentially material terms, based on the perception of the material senses, the two remain at odds. But Christian Science opens a new view of reality as spiritual, providing the foundation which the conflict between them can be resolved.
How does Christian Science view the creation of the universe? Every aspect of this Science is in accord with God's law of creation and the inspired teachings of the Bible. The Scriptures, however, contain two very distinct versions of creation, and ancient editors consciously decided to present these versions side by side. The first in order, although not in time of composition, is found in the first chapter of Genesis. In it, creation is the outcome of God, and it's entirely good; there is no mention of evil, conflict, failure, or death. The second account commences several verses into the second chapter of Genesis and contains the familiar tale of Adam and Eve, including their disobedience to God's instructions at the suggestion of a talking serpent, and their eventual expulsion from the garden of Eden. The most basic elements of these accounts are at variance. The character of both God and man and the quality of creation are entirely different. Spirituality is never associated with the second account; but the dust of the earth and a hypnotic trance are.
