I'll pick on Einstein who incidentally had a copy of Blavatsky's The secret doctrine on his desk (according to his sister) Einstein failed miserably in understanding the life wave of consciousness.He also was a Jesus believer.
Einstein's failure to understand the motives of God are the result of his incorrect assumption that God intended this universe as His ultimate perfect creation. Einstein could not get past the moral problems that are present in our universe. He assumed, as most atheists do, that a personal God would only create a universe which is both good morally and perfect physically. Where Einstein erred was in that thinking that there was a god who designed the universe, but designed it in such as way as to allow evil without a purpose. If the universe were designed and it included evil, then there must have been a purpose for that evil. However, according to Christianity, the purpose of the universe is not to be morally or physically perfect, but to provide a place where spiritual creatures can choose to love or reject God - to live with Him forever in a new, perfect universe, or reject Him and live apart from Him for eternity. It would not be possible to make this choice in a universe in which all moral choices are restricted to only good ones. Einstein didn't seem to understand that one could not choose between good and bad if bad did not exist. It's amazing that such a brilliant man could not understand such a simple logical principle. Conclusion Top of page
No, Albert Einstein was not a Christian or even a theist (one who believes in a personal God), probably because he failed to understand why evil existed. These days, those who fail to understand the purpose of evil not only reject the concept of a personal God, but also reject the concept of God's existence altogether. If you are an agnostic or atheist, my goal for you would be to recognize what Albert Einstein understood about the universe - that its amazing design demands the existence of a creator God. Then, go beyond Einstein's faulty understanding of the purpose of the universe and consider the Christian explanation for the purpose of human life and why evil must exist in this world.
Checked out Faraday he belonged to a small sect of 'christianity'.
Philosophy and Nature There was another aspect of Sandemanianism that was peculiar, and ultimately fatal, to the sect, namely, its lack of evangelistic effort. Sandemanians placed no emphasis on proselytizing. [In view of their Biblical emphasis I am at a loss to explain why.] This characteristic relieved Faraday of any commission to argue religion with those outside the fellowship, his colleagues or acquaintances for example, and it helps to explain why he was perfectly comfortable maintaining an official separation of his faith from his profession. It would be incorrect, however, to suppose that this separation meant that his faith had no influence on his science. Faraday believed that in his scientific researches he was reading the book of nature, which pointed to its creator, and he delighted in it: `for the book of nature, which we have to read is written by the finger of God'. One example of the influence of his theological perspective on his science is Faraday's preoccupation with nature's laws. `God has been pleased to work in his material creation by laws', he remarked, and `the Creator governs his material works by definite laws resulting from the forces impressed on matter.' This is part of the designer's art: `How wonderful is to me the simplicity of nature when we rightly interpret her laws'. But, as Cantor points out, `the consistency and simplicity of nature were not only conclusions that Faraday drew from his scientific work but they were also metaphysical presuppositions that directed his research.' He sought the unifying laws relating the forces of the world, and was highly successful in respect of electricity, magnetism, and light. His program was less successful in attempting to unify gravity and electricity, for which failure he may readily be forgiven, since 150 years later we still don't know how to do that! Another guiding principle of much of Faraday's thought finds its motivation in a conception of creation as a divinely planned economy. It is the principle of `conservation of force'. This rather unclear concept appears at times to be about conservation of energy (remember that this predates Joule's demonstrations of the mechanical equivalence of heat) at others it appears to be about the divergencelessness of lines of force. Despite Faraday's lack of clarity, the concept was a driving ideal behind his championing of the reality of lines of force, and hence of the foundations of field theory. In the common terminology of the day, there was no essential distinction between science and philosophical thought. Faraday always referred to himself as a `philosopher', not a `scientist'. He was nevertheless at pains to draw the distinction between his scientific `philosophizing' and his Christian commitment. This must be understood in the context of a society in which the predominant approach to theology was a rationalistic one, exemplified by the liberal Anglicans. They sought to base their religion not on revelation or history - which higher criticism had begun cast doubt upon, in their minds - but on intellectual theorizing, centering around the argument from design. Faraday disavowed their approach, as he stated explicitly in his lecture `Observations on mental education'(1859):
