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Abstract. This article offers one response from within Christianity to the theological challenges of Darwinism. It identifies evolutionary theory as a key aspect of the context of contemporary Christian hermeneutics. Examples of the need for re-reading of scripture, and reassessment of key doctrines, in the light of Darwinism include the reading of the creation and fall accounts of Genesis 1–3, the reformulation of the Christian doctrine of humanity as created in the image of God, and the possibility of a new (...) |
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In this response to the articles in this issue, Southgate considers lessons to be learned in respect of science–religion teaching, and about his edited textbook God, Humanity and the Cosmos. He emphasizes the importance of collaborative work in theology. He then considers issues in evolutionary theodicy raised by other contributors, especially eschatology, divine passibility, and the status of the “only way” explanation of evolutionary suffering. Lastly, he engages with critiques of his work based on a preference for characterizing the disvalues (...) |
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This is the text of the 2022 Boyle Lecture. After some acknowledgements, it introduces the theological problem of the suffering of nonhuman creatures in the natural world as described by evolutionary science. It sets aside the neo-Cartesian objection that this suffering should not be considered real. The lecture then considers, and initially rejects, theodicies based on some form of fall event. An account is offered based on the premise that Darwinian evolution was the only way God could have given rise (...) |
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Faced with the ambiguities of this world, in which ugliness and suffering co-exist with beauty, the article rejects the attribution of disvalues to a Fall-event. Instead it faces God's involvement even in violence and ugliness. It explores the concept of divine glory, understood principally as a sign of the divine reality. This includes both the great theophanies of the Hebrew Bible and Jesus’ glorification in his Passion and Crucifixion. It then considers the contemplation of the natural world, using the terminology (...) |
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The first half of this article offers two possibilities of how the argument Kojonen makes might be vulnerable to other new developments in evolutionary science and psychology—potential broadsides that might threaten to sink the salvaged ship of design once again. Work on the development of life suggests that life is a simplification of surrounding environmental information, and therefore life does not generate new information. Second, the psychology of pareidolia suggests we find design as a bias of our information processing, rather (...) |
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. Donald MacKay has suggested that the logical concept of complementarity is needed to relate scientific and theological thinking. According to Ian Barbour, this concept should only be used within, not between, disciplines. This article therefore attempts to clarify that contrast from the standpoint of cognitive process. Thinking in terms of complementarity is explicated within a structuralist‐genetic, interactive‐constructivist, developmental theory of the neo‐ and post‐Piagetian kind, and its role in religious development is indicated. Adolescents'complementary views on Creation and on the (...) |
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In excerpts from my Dancing with the Sacred (2002), I use ideas from modern science, our world's religions, and my own experience to highlight three themes of the book. First, working within the framework of a scientific worldview, I develop a concept of the sacred (or God) as the creative activity of nature, human history, and individual life. Second, I offer a relational understanding of human nature that I call our social‐ecological selves and suggest some general considerations about what it (...) |
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In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science–religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though (...) |
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In this paper, I explore, as a Christian and a parish pastor, what drew me into the religion‐science dialogue and what keeps me involved. Encounters with nature and readings of evolutionary theory answer some questions and raise others, especially questions about chance and the nature of God. I persist in my quest for understanding because creedal affirmations of God as Creator demand an examination of the relationship between God and the world, and because I want to proclaim the Christian message (...) |
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When understood as a potential resolution for the epistemological impasse between psychology and religion, Hebrew wisdom presents a model for dialogue. Noting that wisdom exhibits a special interest in human dispositions and behavior, the authors compare Viktor Frankl's logotherapy and Adlerian psychology with Proverbs and uncover a biblical, empirical approach to psychology which indirectly incorporates the religious dimension. |
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In recent years, several scholars have hinted at a resemblance between Maximus the Confessor's logoi cosmology and evolutionary biology. In this article, I develop these suggestions further and claim that the logoi (divine ideas or wills) do indeed behave in an evolutionary fashion, diverging hierarchically and interactively from the Logos. However, there the similarity ends, for the logoi are also purposeful, inviolable, and good, unlike evolution which is said to be random, ever‐changing, and cruel. But rather than abandon the logoi–evolution (...) |
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A survey and interpretation is offered of the broad range of contemporary thinking that concerns itself with the relationships between religion and science. The survey consists of a spectrum of six types of thought: (1) The modern option: translating religious wisdom into scientific concepts; (2) the postmodern/new‐age option: constructing new science‐based myths; (3) the critical post‐Enlightenment option: expressing the truth at the obscure margin of science; (4) the postmodern constructivist option: fashioning a new metaphysics for scientific knowledge; (5) the constructivist (...) |
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This essay is based on a lecture delivered at the 2002 IRAS Star Island conference, the theme of which was “Is Nature Enough? The Thirst for Transcendence.” I had been asked to represent the position of those who would answer No to the question. I thought it would stimulate discussion if I presented my side of the debate in a somewhat provocative manner rather than use a more ponderous approach that would argue each point in a meticulous and protracted fashion. (...) |
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The intelligent design movement aspires to create a new scientific paradigm which will replace the existing Darwinian paradigm of evolution by random mutation and natural selection. However, the creation of such a paradigm is hampered by the fact that the movement pursues a 'big tent' strategy that refuses to make a choice between young-earth creationism, old-earth (progressive) creationism, and divinely directed natural selection. The latter two options are discussed in some detail, and it becomes apparent that either one presents difficult (...) |
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When understood as a potential resolution for the epistemological impasse between psychology and religion, Hebrew wisdom presents a model for dialogue. Noting that wisdom exhibits a special interest in human dispositions and behavior, the authors compare Viktor Frankl's logotherapy and Adlerian psychology with Proverbs and uncover a biblical, empirical approach to psychology which indirectly incorporates the religious dimension. |
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. Many scientists now recognize the participation of the knower in the known. Not many admit, however, that scientists rely upon intuitions about reality commonly attributed to philosophy and religion: that sensory experience relates us to an order in nature congruent with our minds and of value congruent with our fulfilled being. Nature has disclosed itself to scientists—albeit fragmentarily—as power, life, order, and unity or meaning. In science these remain limit questions, raised but unanswered. In the unity of these qualities, (...) |
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This article addresses how the field of religion and science will change in the coming decades by analyzing the attitudes of emerging adults. I first present an overview of emerging adulthood to set the context for my analysis, especially highlighting the way in which emerging adults find themselves “in between” and in an “age of possibilities," free to explore a variety of options and thus often become “spiritual bricoleurs." Next, I expand on how a broadening pluralism in emerging adult culture (...) |
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Zygon®, Volume 57, Issue 2, Page 393-417, June 2022. |
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I trace three paths from nature to religious interpretation. The first starts from religious experience in the context of nature; examples are drawn from nature poets, reflective scientists, and exponents of creation spirituality. The second,„Natural Theology”uses scientific findings concerning cosmology or evolution to develop an argument from design–or alternatively to defend evolutionary naturalism. The third,„Theology of Nature”starts from traditional religious beliefs about God and human nature and reformulates them in the light of current science. I point to examples of each (...) |
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Making sense of soul and Sabbath necessitates understanding these phenomena experientially and then suggesting “biochemical” or empirical analogues. Soul, which is defined as the core or essence of a person (or group), includes a working memory of personally purposeful behavior. The states of the soul are reflected in the states of the mind and their physiological correlates-the states of the brain. Such uniqueness appears similar to the biblical cycle of creation-Sabbath-consciousness and its analogue in the biorhythm of brain-mind-that is, waking (...) |
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Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty‐five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending (...) |
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This analysis examines the theme of divine activity as found in the literature of religion and science over the past quarter century. After a brief historical chapter, reflections on divine action from authors in the philosophy of religion are considered. In chapters 2 and 3, concepts such as intervention, deism, master act and subacts, primary and secondary causation, double agency and the causal joint are outlined. Following this, chapters 4 and 5 concentrate on the work of Whitehead. The amount of (...)  |
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