via Crisis Magazine
by Michael Baruzzini
How does a pope make it into a slideshow presented by an outspoken atheist? One would hope it was because a serious argument was being fairly addressed. Alas, we find it is instead because a papal quote is being taken out of context, misunderstood, and used to present a false picture of the relationship between Catholic Faith and reason.
Jerry Coyne, the evolutionary biologist and atheism advocate, has done just this on his blog, Why Evolution Is True. Coyne presents a quote from a homily Pope Francis delivered last year, in which the pontiff said, “The spirit of curiosity is not a good spirit. It is the spirit of dispersion, of distancing oneself from God, the spirit of talking too much. And Jesus also tells us something interesting: this spirit of curiosity, which is worldly, leads us to confusion.” Coyne comments, “The denigration of reason in favor of obedience and faith is, of course, a constant strain in Christianity, both Catholic and otherwise.”
Dr. Coyne is appalled at the pope’s comments because, these days, and especially in scientific contexts, curiosity is almost always understood to be a virtue. We encourage children to “always be curious,” and for scientists curiosity is paramount. The question, “How does that work?” or “Why does that happen?” is the primary driver for the scientific project. The lazy, incurious man who, when faced with some natural phenomenon, shrugs his shoulders and turns to idle distractions does not have the calling of the scientist, nor does the man who repeats unexamined dogmas from older teachers but has never examined them with reason. In this context, Coyne is of course correct about curiosity: it is good to want to know how the world works; the satisfaction of the intellect and the investigation of the order of nature through science is not only legitimate but noble, fulfilling human nature as an intellectual being.
But this isn’t the only possible meaning of curiosity. As evidenced by the persistence of the common old adage “curiosity killed the cat,” curiosity is recognized to have negative consequences in some cases. We might define curiosity as the desire for knowledge, but is it the case that the desire to know something should always be praised? Thomas Aquinas identified four ways that curiosity, the desire for knowledge, could be malicious rather than praiseworthy: when knowledge is pursued in order to be prideful about having knowledge; when knowledge is pursued to the detriment of our duty; when knowledge is pursued rashly, beyond our honest ability to understand; and when knowledge is pursued without acknowledging the deeper truths towards which the knowledge points.
The first three of these cases should be easily recognized by scientists. These are all cases in which knowledge is desired frivolously; the curious person in these cases doesn’t seek truth, but rather some lesser thing. For instance, honest scientists do not respect show-off students who study science just to appear smarter, rather than because they really want to know. Nor do scientists respect those who put aside focused work for frivolous pursuits—is a Ph.D. awarded to the student who failed to finish his thesis because he was “curious” about the outcome of the latest reality television show? Do scientists respect those who, out of curiosity, eagerly read and then spout off ill-formed opinions about scientific theories without really understanding them? In all three of these cases, “curiosity” is clearly seen to be detrimental to a true, higher scientific pursuit of knowledge, and in all three cases curiosity ought to take a back seat to a disciplined humility. (We’ll come back to the fourth case in a moment.)
Yet it is just these sorts of frivolous cases of “curiosity” that Pope Francis was condemning in his homily: the inordinate, controlling, or trivial desire to know things that lead us astray from that which is truly worthwhile. The pope did not condemn legitimate scientific investigation, which Francis didn’t bring up at all. Instead, understood in context, Pope Francis was clearly condemning that sort of curiosity that leads away from truth for merely petty reasons. In fact, his whole homily was concerned with spiritual and personal curiosity of an immature sort, not with public, intellectual, or scientific pursuits. He provides an example: “Saint Teresa of the Child Jesus would say that she had always to stop herself before the spirit of curiosity. When she spoke with another sister and this sister was telling a story about the family, about people, sometimes the subject would change, and she would want to know the end of the story. But she felt that this was not the spirit of God, because it was a spirit of dispersion, of curiosity.” To take this papal quote as applying to the sort of curiosity that is noble in science is to miss the point entirely. In condemning curiosity, Francis had not in mind the work of the scientist following the trail of evidence: he was describing the personal, interior life of the person pursuing holiness but distracted by trivialities.
When Science Ignores Knowledge of God
To return to Aquinas, his fourth case of blameworthy curiosity arises “when a man desires to know the truth about creatures, without referring his knowledge to its due end, namely, the knowledge of God.”