Scientism and Secularism: Learning to Respond to a Dangerous Ideology (original) (raw)
Related papers
2016
Clifford Cain, editor and also author of six of the ten chapters in this book, is the Harrod-C.S. Lewis Professor of Religious Studies at Westminster College, Fulton, Missouri. He solicited contributions by colleagues from the sciences-biology and physics-as well as from philosophy from his home institution to address the issue of cosmology (Laura Stumpe, "The Big Bang Theory," 17-34), evolution (Gabe McNett, "Seeing the Reality of Evolution," 45-71), genetics (Jane Kenney-Hunt, "The Complex Relationship between Nature and Nurture," 95-112), and intelligent design (Rich Green, "Intelligent Design," 123-43), providing theological commentaries himself to each of these topics besides writing the Introduction (1-15) and the Conclusion (153-58). The book "is intentionally directed toward a general, nonspecialist audience, because the contributors believe that the attempt to relate science and religion should not be reserved for, or monopolized by, experts talking only to each other" (ix). This overarching goal is well achieved. The individual contributors not only explain almost every technical term they use and provide essential references in "notes" at the end of their chapters, but also unfold complex matters in plain language and in such a way that these easily can be grasped (a nice proof of their didactic skills). While, then, nothing much needs to be said regarding the straightforward, very basic presentations of the scientific topics; it is the theological interpretations that warrant a closer examination, because it is these to which the book's title refers when speaking of "re-vision." What is revised and reimagined here is not scientific theory or research as such, but the theological interpretation of scientific and, as in the case of intelligent design, pseudo-scientific theories and research in light of process theology. Process theology "picks up on both the God of the philosophers and the God of the Bible" (147, original emphasis), "promotes a view of the world that involves change, development, novelty, and organic unity," and "posits a concept of God as having two natures. .. a transcendent aspect and also an immanent" one (76). Properly understood, process theology abolishes the concept of an omnipotent God and renders the literalistic, fundamentalist interpretation of the Bible impossible. To thus revise the concept of God and the study of the Bible "is critical" because in light of scientific findings "it is no longer tenable" to cling to a religiously informed deterministic worldview by asserting "a notion of God as divine Regulator with infinite power and meticulous providence" (154). The same applies to "biblical literalism," for this "not only creates (unnecessary) conflict with science, it also does not do justice to religion's scriptures themselves" (153; original parenthesis). With an almost pastoral concern, Cain pleads for a nonconfrontational "conversation" (12) between science and religion for mutual benefit, since both "are needed for a complete picture of reality. .. and make necessary contributions to
Zygon, 2016
Clifford Cain, editor and also author of six of the ten chapters in this book, is the Harrod-C.S. Lewis Professor of Religious Studies at Westminster College, Fulton, Missouri. He solicited contributions by colleagues from the sciences-biology and physics-as well as from philosophy from his home institution to address the issue of cosmology (Laura Stumpe, "The Big Bang Theory," 17-34), evolution (Gabe McNett, "Seeing the Reality of Evolution," 45-71), genetics (Jane Kenney-Hunt, "The Complex Relationship between Nature and Nurture," 95-112), and intelligent design (Rich Green, "Intelligent Design," 123-43), providing theological commentaries himself to each of these topics besides writing the Introduction (1-15) and the Conclusion (153-58). The book "is intentionally directed toward a general, nonspecialist audience, because the contributors believe that the attempt to relate science and religion should not be reserved for, or monopolized by, experts talking only to each other" (ix). This overarching goal is well achieved. The individual contributors not only explain almost every technical term they use and provide essential references in "notes" at the end of their chapters, but also unfold complex matters in plain language and in such a way that these easily can be grasped (a nice proof of their didactic skills). While, then, nothing much needs to be said regarding the straightforward, very basic presentations of the scientific topics; it is the theological interpretations that warrant a closer examination, because it is these to which the book's title refers when speaking of "re-vision." What is revised and reimagined here is not scientific theory or research as such, but the theological interpretation of scientific and, as in the case of intelligent design, pseudo-scientific theories and research in light of process theology. Process theology "picks up on both the God of the philosophers and the God of the Bible" (147, original emphasis), "promotes a view of the world that involves change, development, novelty, and organic unity," and "posits a concept of God as having two natures. .. a transcendent aspect and also an immanent" one (76). Properly understood, process theology abolishes the concept of an omnipotent God and renders the literalistic, fundamentalist interpretation of the Bible impossible. To thus revise the concept of God and the study of the Bible "is critical" because in light of scientific findings "it is no longer tenable" to cling to a religiously informed deterministic worldview by asserting "a notion of God as divine Regulator with infinite power and meticulous providence" (154). The same applies to "biblical literalism," for this "not only creates (unnecessary) conflict with science, it also does not do justice to religion's scriptures themselves" (153; original parenthesis). With an almost pastoral concern, Cain pleads for a nonconfrontational "conversation" (12) between science and religion for mutual benefit, since both "are needed for a complete picture of reality. .. and make necessary contributions to
Loving Science, Discovering God: An Autobiographical Reflection on Science and Theology
Theology & Science, 2019
After an extended reflection on how I came to value exploring the interfaces of science and theology, this paper explores three of my recent areas of research in the field. The first is the area of natural theology, which is here presented as a natural and potentially productive interface between science and theology, with the potential to catalyze and inform discussion between these two disciplines. The second is the raft of questions raised by the "New Atheism" of writers such as Richard Dawkins and Daniel Dennett, which offer a challenge to theology to offer a more persuasive reading of the nature and limits of science. The third is the intellectual difficulties raised by interdisciplinarity, in particular the observation that different disciplines-such as individual natural sciences and Christian theology-rest on quite different understands of methods, norms, and investigative procedures.
Abstracts - Religion, Science and the Future
argued that the "Judeo-Christian" tradition, especially Christianity, has promoted anthropocentric attitudes and environmentally destructive behaviors. Here, we provide a review of over 600 research articles that are pertinent to (1) Lynn White Jr.'s contentions and (2) subsequent claims that world's predominant religions are becoming more environmentally friendly, assertions we label "The Greening of Religion Hypothesis." We conclude that on balance extant research supports White's thesis but not the Greening of Religion Hypothesis. It also suggests that indigenous traditions may be more likely to foster pro-environmental behaviors than other religious systems, and so apparently do some nature-based cosmologies and value systems, which are often deeply informed by the sciences as well as by experiences within environmental systems. After reviewing the research session participants will discuss future research into the role of religion in environmental behaviors. This workshop will commence with an invitation-only workshop as part of an ongoing international research project. After summarizing our review of research and plans for further research, a number of panelists followed by session participants will be invited to respond and brainstorm with the presenters and discussants future research possibilities. Participants will be strongly encouraged to pre-read two pre-distributed research articles. In the afternoon we will then offer a session open to all conference attendees in which we will present and discuss the research reviewed and planned.