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understanding of reality can never contradict the truths of the Christian faith”. Fifty years
later, at the celebration of the fiftieth anniversary of the Pontifical Academy of Sciences,
Pope John Paul II stated that “there is no contradiction between science and religion”.
While science and religion enjoy their own fields of competence, there can be fruitful
collaboration between them. Scientific discovery uncovers more and more of the material
cosmos, both in the realm of the very small atomic world and the very large astrophysical
universe. More and more can be seen and is understood in the biological sphere. The
complexity, beauty and intricacy of the universe thus unveiled are a stimulus towards
adoration of the Creator who made this cosmos, and who guides it in His Providence.
Scientific progress has helped to exorcise superstition, another service for which religion is
grateful. At the same time, religion can assist science not to close its eyes to a larger
canvas. At this present time, it can guide scientists and technologists to use their
discoveries for the real good of mankind. Such guidance is needed so that the right
decisions are made regarding the applications of advances in genetics, and other matters
which touch the beginning and end of human life, so that the immense value of human life
is always respected and never manipulated or damaged. Religion can assist in the sharing
of scientific progress with all sectors of the community, especially with the less fortunate
ones. Science and technology have brought untold benefits to mankind, for which we
should be thankful and which we must use for the best. In Christ’s words: “When someone
is given a great deal, a great deal will be demanded of that person; when someone is
entrusted with a great deal, of that person even more will be expected” (Luke 12:48). Much
has been entrusted to humanity through scientific growth, and thus more will be expected
in loving response to the Creator.
Jaki links the stillbirths in science with the doctrine concerning original sin. The
weakening of the intellect was the cause of false visions of the cosmos, involving eternal
cycles and a necessary universe. The psychological climate of such ancient cultures was
often either hopelessness or complacency, and either case resulted in a failure to arrive at a
belief in the existence of God the Creator, and an inability to produce a self-sustaining
scientific enterprise.
The redemptive Incarnation guarantees the Christian vision of Creation and has
effected a process of conversion not only in individuals, but in culture as a whole. This
conversion to Christianity has had material as well as spiritual benefits for, “even in the
secular history of mankind the Gospel has acted as a leaven in the interests of liberty and
progress”. Thus Christian faith, although primarily connected with eternal life, has a real
effect on the here and now. This idea has its basis in the scriptures where Christ says to
his followers that setting their hearts first on God’s Kingdom will have beneficial effects
not only in heaven, but also here upon earth: “Set your hearts on his Kingdom first, and
on his righteousness and all these other things will be yours as well” (Mt 6:33). The
followers of Christ are promised something of a recompense in this life (despite
persecutions) as well as the reward in the life to come: “And everyone who has left
houses, brothers, sisters, father, mother, children or land for the sake of my name will be
repaid a hundred times over and also inherit eternal life” (Mt 19:29). One specific
“reward” which Christian faith in God the Creator has brought about is a reinforcement
of the realist vision of the universe which was germane to the unique rise of science. The
healing power of Christ has changed human society for the better, and scientific progress
is but one example of the advance in human culture, as a fruit of divine Providence.

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