Thinking “scientifically” is also thinking “theologically,” and vice versa:
. . . theological science and natural science have their own proper and distinctive objectives to pursue, but their work inevitably overlaps, for they both respect and operate through the same rational structures of space and time, while each develops special modes of investigation, rationality, and verification in accordance with the nature and the direction of its distinctive field. But since each of them is the kind of thing it is as a human inquiry because of the profound correlation between human knowing and the space-time structures of creation, each is in its depth akin to the other . . . natural science and theological science are not opponents but partners before God, in a service of God in which each may learn from the other how better to pursue its own distinctive function . . . (Paul Molnar quoting Thomas Torrance [The Ground and Grammar of Theology],”Thomas F. Torrance: Theologian Of The Trinity,” 24)
This is an important principle to wrap the mind around. Torrance is always concerned with undercutting the dualistic ways of thinking that we typically operate out of; in other words, he wants to make sure that the “object” under consideration is always tied to the “subject” considering the “object.” Or, that the “subject” is not allowed to impose some foreign mode of thinking upon the “object” under consideration; thus, in effect, warping the “object,” and not allowing it (or Him) to determine its own shape and emphasis. This then can be applied to the “natural” or “theological” realms of inquiry.
Christianity has failed to grasp this critique in general; thus we continue to go down a road that is largely dualist in orientation —- whether that be from the proactive side (like theological liberalism might represent) or on the reactive side (like theological fundamentalism may represent).