Book reviewed by James C. Ungureanu, February 2025
Theology, Science and Life
by Carmody Grey
United Kingdom: T & T Clark, 2024; 270 pages
ISBN 9780567708533, first edition, paperback
AUD$60

In Theology, Science and Life, Carmody Grey, assistant professor of Catholic theology at Durham University, argues that a strong division between theology and science is unsustainable. She applies this idea to the study of biology.

Grey argues that theology should guide all areas of knowledge, not just be treated as another academic subject. She challenges the idea that reason and faith should be separate, insisting that theology should influence how we understand everything.

Grey supports John Milbank’s view that Christian theology is unique in promoting peaceful differences, unlike secular thinking, which often sees differences as sources of conflict. She also discusses Michael Hanby’s ideas, stating that science is not separate from theology and that modern biology often overlooks the deeper meaning of life.

Grey proposes a way of thinking about biology that sees life as deeply meaningful and connected to the divine. She draws on German-born Jewish philosopher Hans Jonas to suggest that a Christian approach can offer a richer understanding of life by combining insights from both science and theology.

Refusing Confinement: The Nature of Theology

In her first chapter, Grey argues that theology should be an all-encompassing intellectual framework that shapes our understanding of reality, rather than merely another academic discipline. She challenges the modern idea of autonomous, secular reason by arguing that all reason is inherently theological, illuminated by the divine logos and rooted in the knowledge of God. Theology should not be compartmentalised but must inform and critique all areas of knowledge and existence, challenging the so-called Enlightenment’s separation of reason and faith.

Grey’s metaphysical stance emphasises that all creatures inherently participate in the divine, removing any separation between the divine and the created order, both cognitively and ontologically. She blurs the line between transcendence and immanence, proposing that all human knowledge of God is mediated through creation, making theology relevant to every aspect of human enquiry.

Grey critiques modern social theory, which claims to explain society purely in natural terms, marginalising theology. She contends that no discipline can be neutral or separate from theological insight, and criticises modern theology for its “false humility,” where it accepts a secondary role to other disciplines. She believes theology should act as a meta-discourse that critiques and qualifies other fields of knowledge.

Theological Reason: The Story of Peace

In her next chapter, Grey explores theological reason as an alternative to secular reason, highlighting Christianity’s narrative of creation, redemption, and sanctification. She uses theologian John Milbank’s ideas to show how this narrative promotes peaceful understanding of differences, unlike secular rationality, which often frames difference in terms of conflict.

Milbank argues that the Christian narrative is uniquely capable of mediating differences without resorting to violence, proposing that ultimate reality is fundamentally peaceful. He compares Christianity’s peaceful beginning, marked by creation and grace, with Nietzsche’s view of violence and power as the origin. For Milbank, this foundational peace enables a truly peaceful society, as seen in Christian practices.

Grey further elaborates on how Milbank positions Christian theology as a “master discourse” not in terms of domination but in its unique ability to sustain peaceful difference. Theology is seen here as a meta-narrative that can embrace all stories without reducing them to violent competition. This peaceful mastery aligns with the Christian belief in a harmonious creation and ultimate redemption.

Theology Alone is Science: Assessing Milbank

In Chapter 3, Grey expands on Milbank’s argument that theology holds a primary and unique position among the sciences. She revisits and refines Milbank’s ideas, especially in relation to biology, emphasising that theology should not eradicate other disciplines but instead disrupt and “make strange” other discourses, enhancing their distinctiveness while preserving their integrity.

Milbank and Grey’s theological positions show similarities to Wolfhart Pannenberg, though they do not acknowledge his influence. This is a shame. Their approach, which focuses on theological critique and transformation of all knowledge, often neglects empirical and historical methods, making it less accessible and defensible in scientific contexts.

Pannenberg’s emphasis on the historical nature of revelation and the integration of theology with science and philosophy addresses this gap. He provides a framework where theological claims are subject to historical and rational analysis, making his approach more relevant for interdisciplinary dialogues and for those who value empirical substantiation.

Despite thematic similarities, Grey and Milbank do not acknowledge Pannenberg as an influence. They instead draw on other theologians and philosophers like Maurice Blondel, who emphasises the ubiquity of cultural and linguistic mediation, and the nouvelle théologie’s view of nature as always graced.

Milbank and Grey’s theology, while rich and transformative, is less accessible and empirically grounded compared to Pannenberg’s framework. Pannenberg’s focus on historical verification and rational coherence makes his theology more practical and interdisciplinary. Each approach has its strengths, but the shortcomings of Milbank and Grey highlight the challenges of integrating their rich theological vision with the demands of empirical and rational discourse.

Legitima Autonomia? Defining Theology’s Mastery

In the next chapter, Grey examines the relationship between theology and the sciences, focusing on Michael Hanby’s work. The chapter compares Milbank’s and Hanby’s approaches, suggesting that Milbank’s method can resolve issues Hanby raises. Grey argues that Milbank’s idea of theology’s ‘mastery’ over the sciences is not inherently hostile but seeks to manage differences between them.

Grey critiques Hanby’s defence of a universal objectivity of reason and a genuine autonomy of the sciences. Milbank’s approach, on the other hand, views theology as the sole adequate manager of peaceful differences among disciplines. She notes that Milbank’s dedication to rescuing theology may neglect the distinct differences of the scientific disciplines, focusing instead on theology’s disruptive role. The chapter explores how theology can engage with sciences like biology without displacing them.

In No God, No Science, Hanby argues that modern science relies on theological and metaphysical foundations and cannot be fully separate from theology. He supports the idea that while sciences are autonomous, they are underpinned by a doctrine of creation. Hanby believes that dividing theology and science is a false dichotomy and that understanding the natural world requires theological perspectives.

Hanby argues that modern biology is influenced by hidden (unorthodox) theologies and needs theological critique to reveal these assumptions. While his view aligns with Milbank’s approach, Hanby emphasises the doctrine of creation and defends the rationality of the natural order as a reflection of divine creation.

Grey contrasts Hanby’s and Milbank’s views to protect the uniqueness of disciplines without granting them extra-theological status. However, she might be overly idealistic about Milbank’s ability to reconcile differences in scientific discourse. More concrete examples are needed to show how this peaceful difference can be practically achieved.

Theology and Biology: The Meaning of “Life”

In Chapter 5, Grey presents her “theology of biology,” arguing that “knowing life is knowing God, and knowing God is knowing life.” She argues that theology must both engage with the world’s mediation of God and interrogate all forms of knowledge through its narrative of peace. This involves viewing organic life as a theological object and integrating it with other disciplines while addressing any conflict.

The chapter suggests two moments in theology’s engagement with scientific knowledge of life. First, it highlights the gap between scientific and Christian understandings, noting how science often reduces life to mere mechanics, stripping it of intrinsic meaning and purpose, while theology views life as divinely purposeful and meaningful.

This moment of discontinuity “makes life strange” by contrasting reductionist scientific views with theology’s rich, purposeful narrative. Grey argues that theology should critique and reframe scientific accounts to reveal deeper, divine dimensions of life, challenging the notion that life can be fully explained by science alone.

The second moment sees scientific knowledge as a participatory act in God’s ongoing creative act, making it inherently theological. Grey argues that science is not just objective observation but an engagement with divine reality, suggesting that scientific discoveries are not merely human achievements but reflect the divine mind, and fit into a broader theological narrative. This view promotes a harmonious relationship between theology and science, seeing them as complementary in understanding life and creation.

Grey draws on Hans Jonas’s existential and phenomenological approach to biology, which emphasises that life’s purposefulness and meaningfulness cannot be fully understood through reductionist scientific methods. Jonas argues that living organisms exhibit an inherent vitality beyond physical or chemical processes. Grey uses this idea to challenge reductionist biology, suggesting that this vitality reflects a divine reality. According to her, life, as seen through Jonas’s perspective, participates in a greater divine creative act, aligning with her theological view that all life manifests God’s creativity.

Hans Jonas and the Testimony of Life

In Chapter 6, Grey looks more closely at Jonas’s philosophical biology, highlighting his focus on the living body. She explains how Jonas uses Darwinism and metabolism to challenge purely immanent interpretations of biology. His approach is presented as a critique and a continuation of theological narratives, stressing that without a Christian perspective, life remains defined by conflict, suffering, and death.

Grey highlights Jonas’s work as implicitly theological, challenging Enlightenment views by focusing on desire, temporality, and embodiment. Jonas critiques metaphysical dualism and its monistic offspring, where he uses both negative and positive reasoning to expose inadequacies and demonstrate life’s inherent transcendence. Jonas uses Darwinism and metabolism to rehabilitate teleology, asserting that life’s freedom, inwardness, and purpose are inherent in organic life.

Additionally, Jonas critiques modernity’s dualistic metaphysics, linking it to nihilism and the estrangement between humanity and nature. He argues for reintegrating human and non-human life, promoting a “cosmic piety” that acknowledges the kinship between all forms of life. Grey presents Jonas’s work as a significant contribution to theological discussions, bridging philosophical and theological perspectives.

Life After All: A Theological Vitalism

In Chapter 7 Grey applies Jonas’s philosophical biology to a Christian theological vitalism, emphasising life as a continuous, self-assertive process, inherently opposed to secular nihilism. She critiques Jonas’s vitalism, seeking to develop a more robust theological vitalism that addresses the realities of death and conflict.

Grey argues that biological facts are inherently linked to psychic phenomena, suggesting that life itself bears witness against secular reason. She proposes that life’s intrinsic properties, viewed as theological testimonies, offer a more comprehensive understanding that integrates both scientific and theological perspectives, providing a deeper narrative of life’s complexities and conflicts.

Strengths, Weaknesses, and Challenges

Overall, this book is an ambitious and thought-provoking work that seeks to bridge the gap between scientific and theological understandings of life. Grey’s deep engagement with philosophical biology, particularly through the lens of Hans Jonas, allows her to construct a nuanced and robust theological framework that critiques and builds upon existing scientific narratives.

One of the book’s strengths is its interdisciplinary approach. Grey does not shy away from complex scientific concepts, instead embracing them to enrich her theological arguments. Her thorough examination of Jonas’s vitalism and its implications for understanding life, freedom, and purpose provides a solid foundation for her own theological propositions. By intertwining biological facts with theological narratives, Grey offers a fresh perspective that challenges reductive explanations and highlights the inherent transcendence and purposiveness of life.

However, the book is not without its challenges. Grey’s dense and highly intellectual writing style may be difficult for some readers to fully engage with. Her deep analysis and wide-ranging references require careful and attentive reading. Additionally, while Grey’s arguments are compelling, some readers may find her theological assertions to be somewhat interpretative, especially when integrating Jonas’s philosophical biology into a Christian framework.

Nevertheless, this book is essential reading for those interested in the intersections of these fields and for anyone seeking to explore the deeper implications of life and its metaphysical dimensions.