Denis Alexander, Rebuilding the Matrix: Science and Faith in the 21st Century (Lion Publishing, 2001)

Reviewed by Rev Viv Grice

For many Christians as well as many non-Christian scientists, the relationship between modern science and faith is a fraught one. Some Christians, particularly of the fundamentalist mindset, fear that the methodologies and findings of science will undermine Christian beliefs, and that science generally is antithetical to orthodox faith. On the other side of the coin, some scientists assert that one cannot engage in the scientific enterprise with intellectual integrity unless one jettisons religious beliefs, affirming that science should in the end lead to atheism or at best a deep agnosticism. This confirms the fears of many Christian believers. On both sides, the dominant perceived paradigm for the science-faith relationship is one of conflict. This conflict thesis is strongly challenged in Denis Alexander’s substantial book beguilingly titled Rebuilding the Matrix. A professional scientist (immunology) and a committed Christian believer, Alexander’s central argument in the book is that the conflict paradigm is a false one. Indeed, in four central chapters he argues convincingly that early modern scientific methodologies not only arose among the “natural philosophers”, a huge percentage of whom were Christian believers (many were ordained clergy), but that the philosophical underpinnings that enabled science to develop are to be found in the theistic based convictions that the universe, as a product of a rational, planning Creator, is susceptible to rational and experimental enquiry. Such philosophical fundamentals were part and parcel of Christian belief around the time of the emergence of modern science in seventeenth century Europe. With fascinating historical anecdotes, insightful reasoning and well-credentialed scientific approaches, Alexander makes a good case for the original paradigm of faith and science being a far more harmonious one than is currently the case for many. Indeed, he argues in chapter 7 that roots of the conflict thesis lie not so much in the nature of science (or of “religion”). Rather, it finds its source the philosophical presuppositions held by some scientists or thinkers drawing false implications from science for wider issues of life (for example the French “philosophes”, pages 144 – 153, and some recent writers such as Richard Dawkins, pages 274 – 275, Jacques Monod, pages 339 – 340), as well as Christian thinkers (such as the so-called “scientific creationists”, pages 289 – 310), who with genuine concern about the (false)

social and moral implications being drawn from evolutionary theory, began to assault that theory and supplant it with a “scientific” creationist account supposedly rooted. from Scripture. The book thus seeks to chart a course between two very destructive extremes: the Scylla of “scientism”(pages 273 – 276, 280 – 282), which asserts that science is the only measure of truth, and the Charybdis of some Christian suspicion of science as inimical to genuine Christian belief, and some postmodern critique of scientific knowledge as simply one more social construct with no final capacity to provide objective truth. In particular, Alexander looks at two of the bigger areas of conflict between science and faith: evolution and (chapters 9 – 11) and miracles (chapter 13). He provides a helpful theistic perspective to finding ones way across these two areas often heavily mined by poor argument, irrational fears, misunderstandings and un-examined presuppositions. Sandwiched between these two sections is a chapter (12) that examines the fascinating discoveries and speculations of recent cosmologists in confronting the apparent “fine-tuning” of the universe’s physical parameters, so enabling life to develop. Obviously a man of deep Christian concern as well as scientific skill, Alexander concludes with a chapter on how a theistic framework for science will retain its capacity to avoid anti-human lines of development. The book ranges far and wide across science, philosophy, history and theology, which could make one hesitate, fearing that Alexander had trespassed outside his areas of expertise. However, at least in this reader ‘s view, Alexander has pulled off his enterprise remarkably well. Clearly he has read widely, and thought deeply about the issues he tackles. The book is gracious (but firm where necessary) in tone to those on both sides of the “conflict” paradigm. It is irenic in its intent. Written clearly and interestingly, whether or not one has formal scientific training, it is robust in its Christian belief, and richly supported by footnotes and references. Helpfully it is also alert to some of the contemporary concerns, both of Christians and non-Christians, about some potential dangers of rapid scientific advances, especially in such areas as human genetics. It is a book well worth reading and referring to by pastors who seek to thoughtfully communicate Christian truth to our current culture.

This article appeared in Mosaic 5 (3), 2003, edited by Rod Benson. To subscribe, contact