This is the fifth and final part of the master’s thesis on science and religion at Durham University (2015). It took close to 12 months to complete and submit the paper, and I was immensely grateful to my supervisor Professor Wilkinson for seeing me through the whole process successfully. He warned that science and religion type essays tend not to grade well, because, theologians tend to be intellectually tribalistic about their discipline. Thankfully, I managed to get decent results which preserved my distinction and earned a spot in the science and religion programme at the University of Oxford. I recall receiving the results on the phone in the toilet. Good times.

In the summer of 2015, I attended the Faraday Institute for Science and Religion Summer course held over several days at Lucy Cavendish College at the University of Cambridge (incidentally, the college dining hall’s beautiful interior features in the background of my LinkedIn profile), made interesting acquaintances, had invigorating conversations with knowledgeable people, and introduced myself to my intended supervisor at Oxford, the one-and-only Professor Alister McGrath. He was somewhat standoffish at first, but after the course at Oxford started and the science and religion team were meeting regularly, he eased up.

Conclusion

This dissertation has explored the relationship between the ESS and Christian anthropology with special reference to the doctrine of sin under the framework of Edward Wilson’s project of consilience. It pointed out that Wilson commits the naturalistic fallacy and the argumentum ad consequentiam when he argues that “is” can translate into “ought” on naturalism. It then pointed out that there is no necessary incompatibility between empirical moral reasoning and theological moral reasoning, contrary to the thought of some scientists and theologians. It sought to show that Wilson’s capitulation to Deism, and his corresponding rejection of metaphysical naturalism, prevents his rejection of transcendental moral thinking to be based on said naturalism. This reveals his true concern: maladaptive religious dogma. Consequently, it showed that the dichotomy between evolved and transcendent sources of morality is a false dilemma for mature Christian theology, which conceives the relationship between them to be mutually enriching. Moreover, after showing meaningful similarities between the ESS and the broad theological concept of sin common to all the great Christian traditions and assumed in the Hebrew and Christian scriptures concerning the effects of death and finitude on free will and altruism, it went on to show how they could mutually enrich each other. The ESS can give theology empirical support and therefore be able to aid with correcting faulty or partial understandings of sin apparent in both the liberal and conservative ends of the theological spectrum, and would consequently aid practical theology. A non-dualistic Christian anthropology can help Wilson’s consilience by giving it an objective basis for its value judgements, providing a satisfying account for teleological statements in biology, and offering ethical direction for science, in this case, a critique of the attempt to safeguard the future by trying to control human behaviour.

Daniel Dennett, in his book Darwin’s Dangerous Idea, described natural selection as a universal acid because it dissolves every idea it touches and reformulates it on its terms, shaping and strengthening it or killing it in the process. [164] When this insight is applied to the relationship between science and religion, it becomes clear that both could benefit from each other and become fitter if they cooperate rather than defect. This dissertation has shown that, within evolutionary science and Christian anthropology concerning sin in particular, such cooperation is both possible and desirable. Given, then, that both the Christian faith and modern science have been hugely influential in human history, a mutually enriching approach could be enormously beneficial to both Christianity and wherever science has impacted the world. Laland has articulated a shared contemporary concern that

in today’s world of international terrorism, when militant extremists are able to inspire ordinary people to go to war to sacrifice themselves, with a resultant loss of thousands of lives and heightened tension between communities, it has become imperative that researchers comprehend what it is that makes people behave in this manner. [165]

The same can be said for the maladaptive behaviours and mechanisms that lead humans to engage in climate change denial, and rampant racism and render them susceptible to identifying with enclaves obsessed with the circumscription of their elect in-group, present in all corners of the globe. These have been and continue to be Wilson’s greatest concerns. Therefore it is fitting to conclude with Wilson’s same words at the end of the second section of this dissertation, but now with the appropriate modification: if we ‘imagine ourselves godlike and absolved from our ancient heritage [including the heritage of Christian faith and its contribution to the rise of modern science, an acute understanding of how faith has served evolutionary adaptations in the past, and a candid recognition of how it can continue to serve humanity’s future as a partner to science], we will become nothing’. [166]

Endnotes

• [164] See Daniel Dennett, Darwin’s Dangerous Idea (London: Penguin Books, 1996),p. 521.
• [165] Laland, Sense and Nonsense, p. 298.
• [166] Wilson, Consilience, p. 326

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