Let’s try to put it as simply as possible and see if everyone can understand it, shall we?

Science has nothing to do with “God”. Science deals solely with the empirical universe as it may be observed, recorded, studied, tested, etc., utilizing whatever tools may be created to do so, as well as our innate human abilities (though educated, certainly, honed and refined). Science does not deal with anything that lies outside its purview, nor does it make statements—let alone judgments—about any such thing. Scientists, whatever their personal feelings or beliefs, whatever they might choose to express as a personal opinion, do not interject religion or philosophy into their actual work because doing so would taint the science.

The theory of evolution says nothing about whether or not “God” exists, and therefore makes no claims regarding the qualities, characteristics, or modi operandi of “God”. Should a scientist express her or his opinion regarding “God”, her or his opinion is still incapable of reflecting on her or his actual scientific research. That is because science does not deal with unfalsifiable matters (matters which cannot be tested for empirical validity), and as the existence of “God” can neither be proved nor disproved then “God” must be considered an unfalsifiable matter. This is not a shortcoming of science or the scientific method; it is a remarkable strength. Whereas endless speculation and typically unresolvable arguments over hypotheticals belong to philosophy and theology, to the realm of science belongs only that which may bear the strictly vetted tools and critically maintained rules of science.

Naturally, the tools and rules of science may be brought to bear on any subject presented as empirical, falsifiable, and subject to tests of its veracity. Even when it is resistant to change, science does not turn away from a valid avenue of discovery because it may realize a fault in some long-standing theory. If one is capable of providing some real-world credentials and a compelling outline, and if one’s presentation includes a thorough grounding in current scientific understanding, then scientists will very likely pay attention to a new idea or theory. With a few sad exceptions, only the ignorant, the crackpots, the cranks and the trolls get short shrift from the community of scientists. And where the scientific community has originally failed to recognize a valid offering, time has—thanks to members of that same community—often vindicated the one who brought that offering. But never has science found something to be a fact or valid theory that at its base was unscientific, unfalsifiable. This is not because of some conspiracy against those who don’t know the secret handshake and password, it is simply and only because science has nothing to do with that which cannot bear the application of science’s tools and rules.

Science simply means “to know”, and knowledge is subject to revision as new, empirical, falsifiable data dictates it. Certainty is measured in percentages reaching ever closer to 100%—with ever-mounting evidence, the successful passing of tests after tests, more and more data, etc.—without ever attaining it. Science ends at 100%, for there is nothing to do after that, nothing more to know. So when someone asks a scientist trained in physics specific questions about this or that facet of, say, the theory of special relativity, she or he may shrug and say, “We just don’t know yet. Isn’t it exciting!”, exhibiting in the response the main trait found in scientists everywhere: undying curiosity yoked to the perpetual drive to discover, hindered only by the frailties of the human organism.

So why is it of late that some scientists are seen to be attacking religion, and why is it that some religious people are calling the theory of evolution inherently atheistic? What’s going on? If science has nothing to say about matters outside its purview (and religion is demonstrably outside its purview), and the theories of science cannot in themselves address religion due to the unfalsifiable nature of x religion’s primary assertions (its metaphysical tropes), then how is it we are in the middle of a culture war with a sampling of scientists on one side and a bunch of very religious people on the other? Who threw the first stone?

I do not have enough time or energy to devote to writing such a history. However, A.D. White, the founder and first president of Cornell, a professor of history, did have the wherewithal to write about the subject in the last decade of the 1800s. His work, A History of the Warfare of Science with Theology in Christendom, is relevant today. By simply recounting history, White explodes the idea that somehow it was Charles Darwin’s theory of evolution that initiated the charge for some sort of godless revolution hitherto unimaginable. After discussing the early concepts of evolution “among the Chaldeans, the Hebrews, the Greeks, the Romans”, White notes some of the theological issues that arose in the 16th, 17th and 18th centuries, and concludes the second part of Chapter 1 by saying that

By the middle of the nineteenth century the whole theological theory of creation – though still preached everywhere as a matter of form – was clearly seen by all thinking men to be hopelessly lost: such strong men as Cardinal Wiseman in the Roman Church, Dean Buckland in the Anglican, and Hugh Miller in the Scottish Church, made heroic efforts to save something from it, but all to no purpose. That sturdy Teutonic and Anglo-Saxon honesty, which is the best legacy of the Middle Ages to Christendom, asserted itself in the old strongholds of theological thought, the universities. Neither the powerful logic of Bishop Butler nor the nimble reasoning of Archdeacon Paley availed. Just as the line of astronomical thinkers from Copernicus to Newton had destroyed the old astronomy, in which the earth was the centre, and the Almighty sitting above the firmament the agent in moving the heavenly bodies about it with his own hands, so now a race of biological thinkers had destroyed the old idea of a Creator minutely contriving and fashioning all animals to suit the needs and purposes of man. They had developed a system of a very different sort….

But A.D. White also believed that

In welding together into noble form, whether in the book of Genesis, or in the Psalms, or in the book of Job, or elsewhere, the great conceptions of men acting under earlier inspiration, whether in Egypt, or Chaldea, or India, or Persia, the compilers of our sacred books have given to humanity a possession ever becoming more and more precious; and modern science, in substituting a new heaven and a new earth for the old – the reign of law for the reign of caprice, and the idea of evolution for that of creation – has added and is steadily adding a new revelation divinely inspired.

As an educated and science-minded person, White believed that theology and science could be, and should be, reconciled. But he knew, too, that there could be no turning back from what science was learning of the world, that to turn back would be to turn against the flow of our better nature. To interpret scripture literally could never be more than a failure, both of the mind and—should you be so inclined—the spirit.

Those who would turn back (think of those in Florida and Kansas and elsewhere) are always the ones to throw the first stone. Scientists would rather not have to muck about in the fantasy world of creationists, but creationists won’t leave science alone. Theologians and religious leaders, religious adherents who shudder when fundamentalists cry out in public, have not truly risen to the challenge, doubtless because they fear that to do so would make their own faith look bad or sully it by proximity. This is a shame. Science, having nothing to do with religion by nature, has been made a religious issue that apparently only scientists, atheists, and a very few religious people see fit to deal with. Naturally, the scientists are accused of having an ungodly agenda, the atheists are used as proof of science’s ungodliness, and the religious people who side with science are seen as damnable liberals who are, themselves, lacking in genuine faith.

But it is in fact the creationists (and the promoters of so-called “intelligent design”) who are the problem, who create the problem, who sustain and add fuel to the problem. They do not seem to grasp that to teach someone the facts is not to indoctrinate her or him into godlessness or evil, whereas to indoctrinate someone into a religion that denies the facts is certainly a bad thing. Fundamentalism and other nonsense is not righteously religious, it’s thoroughly foolish. It may seem unfortunate to some religious people, but the onus is in fact on them to adapt to the facts or perish. The world is not the fantasy land that our ancestors often believed it was, it is something much greater and more amazing. You do not have to be godless or satanic in order to accept the facts of the world. (Cherished psalms, for instance, are not made less poetically beautiful or meaningful.) But what you have to do is give up on absurd literal interpretations of so-called sacred texts, you have to give up on certain naïve conceptions of “God”. If there is a “God”, she/he/it (or they) is much further from our oversimplified understanding than we’ve realized, and those who came before us were misled by their (understandable) ignorance. Even a hundred years ago (and, actually, quite a great many more years than that) there were people who understood that much. Science continues, in its non-theistic fashion, to prove the point. So the question is, why are so many people afraid to embrace that fact today? What is really so terrifying about an even greater universe than religions have made?