Of course most of you will answer “No way!”, and I do, too, but accommodationists and science-friendly believers make this argument often. Here are a few specimens:
“. . . the very notion of physical law is a theological one in the first place, a fact that makes many scientists squirm. Isaac Newton first got the idea of absolute, universal, perfect, immutable laws from the Christian doctrine that God created the world and ordered it in a rational way. Christians envisage God as upholding the natural order from beyond the universe, while physicists think of their laws as inhabiting an abstract transcendent realm of perfect mathematical relationships.”—Paul Davies, “Taking Science on Faith“, New York Times.
“Moral laws are promulgated by God for free creatures, who have it in their power to obey or disobey. The laws of nature, on the other hand, are promulgated for the inanimate world of matter; physical objects don’t get to decide to obey, say, Newton’s law of gravity. In each case, however, we have the setting forth or promulgation of divine rule for a certain domain of application. It is important to see that our notion of the laws of nature, crucial for contemporary science, has this origin in Christian theism.” —Alvin Plantinga, Where the Conflict Really Lies, p. 276
“Indeed, a distinctive feature of the Scientific Revolution is that, unlike other scientific programmes and cultures, it is driven, often explicitly, by religious considerations: Christianity set the agenda for natural philosophy in many respects and projected it forward in a way quite different from that of any scientific culture. Moreover, when the standing of religion as a source of knowledge about the world, and cognitive values generally, came to be threatened, it was not science that posed the threat but history.” —S. Graukoger, The Emergence of a Modern Scientific Culture, p. 3
“faith in the possibility of science, generated antecdently to the development of modern scientific theory, is an unconscious derivative from medieval theology.” —Alfred North Whitehead, Science and the Modern World, p. 19.
“Recent scholarship, most of it conducted by secular academics, has established that religious belief was entirely compatible with scientific progress, even encouraging it in many cases.”—K. Giberson and F. Collins, The Language of Science and Faith
Inevitably accompanying these claims is the assertion that because many early scientists (e.g., Newton, Galileo, Copernicus, and Maxwell) were Christians, Christianity must claim some credit for science. Other faiths too take credit; it’s common for accommodationist Muslims to point out that the real scientific achievements of Islam, coupled with bogus exegesis of the Qur’an, show that Islam was important in encouraging science.