Tine Van Osselaer, Henk De Smaele, Kaat Wils, Tine Van Osselaer, Henk De Smaele, and Kaat Wils
Religion and science--History--20th century, Parapsychology and science, Medicine--Religious aspects, Religion and science--History--19th century, and Parapsychology and medicine
Religion and science on paranormal eventsDescribed as ‘the hand of God', as ‘pathological'or even as ‘a clever trick', exceptional corporeal phenomena such as miraculous cures, stigmata, and incorrupt corpses have triggered heated debates in the past. Depending on their definition as either ‘supernatural', ‘psycho-somatic'or ‘fraudulent', different authorities have sought to explain these enigmatic occurrences by stimulating inquiries and claiming jurisdiction over them. As a consequence, separate ecclesiastic and medical forms of expertise emerged on these issues in the nineteenth and twentieth centuries. This incommensurability has since echoed in historical analyses of paranormal events. In this book the emphasis is not placed solely on the debates within one or the other epistemological system (science or religion), but also on the crossovers and collaborations between them. Religion and science developed through a process of interaction. A changing religious climate and new religious currents provided new cases for study. Religious phenomena inspired new medical approaches such as the healing power of faith. New medical findings could be adopted to oppose new messiahs and medical imagery came to inspire the campaigns of opponents of aberrant of religious currents. Sign or Symptom? explores how the evolutions within religion and science influenced each other, a productive interaction that has been hidden from view until now.This publication is GPRC-labeled (Guaranteed Peer-Reviewed Content). Contributors: Ellen Amster (McMaster University), Nicole Edelman (Université de Paris-Ouest-Nanterre), Maria Heidegger (Universität Innsbruck), Mary Heimann (Cardiff University), Paula Kane (University of Pittsburgh), Sofie Lachapelle (University of Guelph), Tiago Pires Marques (Universidade de Coimbra), Tine Van Osselaer (Universiteit Antwerpen)
The historical interface between science and religion was depicted as an unbridgeable conflict in the last quarter of the nineteenth century. Starting in the 1970s, such a conception was too simplistic and not at all accurate when considering the totality of that relationship. This volume evaluates the utility of the “complexity principle” in past, present, and future scholarship. First put forward by historian John Brooke over twenty-five years ago, the complexity principle rejects the idea of a single thesis of conflict or harmony, or integration or separation, between science and religion. Rethinking History, Science, and Religion brings together an interdisciplinary group of scholars at the forefront of their fields to consider whether new approaches to the study of science and culture—such as recent developments in research on science and the history of publishing, the global history of science, the geographical examination of space and place, and science and media—have cast doubt on the complexity thesis, or if it remains a serviceable historiographical model.
Race--Historiography, Race--Religious aspects--Christianity, Religion and science--History, and Eurocentrism--History
Divine Variations offers a new account of the development of scientific ideas about race. Focusing on the production of scientific knowledge over the last three centuries, Terence Keel uncovers the persistent links between pre-modern Christian thought and contemporary scientific perceptions of human difference. He argues that, instead of a rupture between religion and modern biology on the question of human origins, modern scientific theories of race are, in fact, an extension of Christian intellectual history. Keel's study draws on ancient and early modern theological texts and biblical commentaries, works in Christian natural philosophy, seminal studies in ethnology and early social science, debates within twentieth-century public health research, and recent genetic analysis of population differences and ancient human DNA. From these sources, Keel demonstrates that Christian ideas about creation, ancestry, and universalism helped form the basis of modern scientific accounts of human diversity—despite the ostensible shift in modern biology towards scientific naturalism, objectivity, and value neutrality. By showing the connections between Christian thought and scientific racial thinking, this book calls into question the notion that science and religion are mutually exclusive intellectual domains and proposes that the advance of modern science did not follow a linear process of secularization.
Religion and science--History and Science--History
'The belief that Aristotle's philosophy is incompatible with Christianity is hardly controversial today,'writes Craig Martin. Yet'for centuries, Christian culture embraced Aristotelian thought as its own, reconciling his philosophy with theology and church doctrine. The image of Aristotle as source of religious truth withered in the seventeenth century, the same century in which he ceased being an authority for natural philosophy.'In this fresh study of the complicated origins of revolutionary science in the age of Bacon, Hobbes, and Boyle, Martin traces one of the most important developments in Western European history: the rise and fall of Aristotelianism from the eleventh to the eighteenth century.Medieval theologians reconciled Aristotelian natural philosophy with Christian dogma in a synthesis that dominated religious thought for centuries. This synthesis unraveled in the seventeenth century contemporaneously with the emergence of the new natural philosophies of the scientific revolution. Important figures of seventeenth-century thought strove to show that the medieval appropriation of Aristotle defied the historical record that pointed to an impious figure of dubious morality. While numerous scholars have written on the seventeenth-century downfall of Aristotelianism, almost all of those works have examined how the conceptual content of the new sciences—such as the heliocentric cosmology, atomism, mechanical and mathematical models, and experimentalism—were used to dismiss the views of Aristotle. Subverting Aristotle is the first to focus on the religious polemics accompanying the scientific controversies that led to the eventual demise of Aristotelian natural philosophy.Martin's thesis draws extensively on primary source material from England, France, Italy, Germany, and the Netherlands. It alters present perceptions not only of the scientific revolution but also of the role of Renaissance humanism in the forging of modernity.
Kenan Osborne OFM, Ki Wook Min, Kenan Osborne OFM, and Ki Wook Min
Religion and science--History
In the past one hundred years, two major realities have changed both science and religion. The world of science has been enriched by quantum physics, the computation of the age of the universe, archaeological data in the Middle East, and a scientific stress on historical writing. The world of religion has been enriched by the establishment of the World Council of Churches and the Second Vatican Council. In the past fifty years, major scientists and major religious leaders have met together again and again. In the past fifty years, religious leaders from Christianity, Islam, and Judaism have held a number of thought-provoking conferences. In this volume, these gatherings are reviewed and evaluated. Two major religious problems have challenged the science-religion discussions, namely, which God should the scientists agree on, the Trinitarian God, Allah, or Yahweh? Which history of the universe sponsored by these three religions should scientists be looking for? This volume raises questions and suggests some preliminary forms of serious discussion.
John Hedley Brooke offers an introduction and critical guide to one of the most fascinating and enduring issues in the development of the modern world: the relationship between scientific thought and religious belief. It is common knowledge that in western societies there have been periods of crisis when new science has threatened established authority. The trial of Galileo in 1633 and the uproar caused by Darwin's Origin of Species (1859) are two of the most famous examples. Taking account of recent scholarship in the history of science, Brooke takes a fresh look at these and similar episodes, showing that science and religion have been mutually relevant in so rich a variety of ways that no simple generalizations are possible.
Religion and science--History and Religion and science
Are science and faith, particularly Christianity, inevitably in conflict, as the New Atheists proclaim? Have they not always been so? Weren't early scientists hounded for their discoveries until Darwin burst on the scene and sent faith packing? Not if you look at the facts, says Dr Allan Chapman, who teaches the History of Science at the University of Oxford. History shows us that Galileo was not the victim of Church persecution - nor did Huxley'win'the debate with Wilberforce. Drawing on contemporary sources, Dr Chapman proves that the history of science and of faith always have been closely intertwined. From the leading scientists of medieval times, many in Holy Orders, to the seventeenth-century Popes who maintained an astronomical observatory in the Vatican, to the Christian people of science today, science and faith have grown up together.
People have pondered conflicts between science and religion since at least the time of Christ. The millennia-long debate is well documented in the literature in the history and philosophy of science and religion in Western civilization. Science and Eastern Orthodoxy is a departure from that vast body of work, providing the first general overview of the relationship between science and Christian Orthodoxy, the official church of the Oriental Roman Empire. This pioneering study traces a rich history over an impressive span of time, from Saint Basil's Hexameron of the fourth century to the globalization of scientific debates in the twentieth century. Efthymios Nicolaidis argues that conflicts between science and Greek Orthodoxy—when they existed—were not science versus Christianity but rather ecclesiastical debates that traversed the whole of society. Nicolaidis explains that during the Byzantine period, the Greek fathers of the church and their Byzantine followers wrestled passionately with how to reconcile their religious beliefs with the pagan science of their ancient ancestors. What, they repeatedly asked, should be the church's official attitude toward secular knowledge? From the rise of the Ottoman Empire in the fifteenth century to its dismantling in the nineteenth century, the patriarchate of Constantinople attempted to control the scientific education of its Christian subjects, an effort complicated by the introduction of European science in the seventeenth and eighteenth centuries. Science and Eastern Orthodoxy provides a wealth of new information concerning Orthodoxy and secular knowledge—and the reactions of the Orthodox Church to modern sciences.
Creation -- Biblical teaching, Human beings -- Biblical teaching, Image of God -- History of doctrines, Evolution -- Religious aspects -- Christianity, Religion and science -- History of doctrines, and Bible. Genesis -- Theology
Pumfrey, Stephen, Cantor, G. N., Dixon, Thomas, Pumfrey, Stephen, Cantor, G. N., and Dixon, Thomas
Religion and science--History
The idea of an inevitable conflict between science and religion was decisively challenged by John Hedley Brooke in his classic Science and Religion: Some Historical Perspectives (Cambridge, 1991). Almost two decades on, Science and Religion: New Historical Perspectives revisits this argument and asks how historians can now impose order on the complex and contingent histories of religious engagements with science. Bringing together leading scholars, this volume explores the history and changing meanings of the categories'science'and'religion'; the role of publishing and education in forging and spreading ideas; the connection between knowledge, power and intellectual imperialism; and the reasons for the confrontation between evolution and creationism among American Christians and in the Islamic world. A major contribution to the historiography of science and religion, this book makes the most recent scholarship on this much misunderstood debate widely accessible.
Wright, Ronald W., Strawn, Brad D., Armistead, M. Kathryn, Wright, Ronald W., Strawn, Brad D., and Armistead, M. Kathryn
Psychology--Religious aspects--Methodist Church and Religion and science--History
Science and religion are living, organic, and creative traditions. Both see humans as profoundly interconnected and in some way responsible for our environs. This worldview is especially true for social science and Wesleyan religious tradition. While the dance between science and religion will always be complex, it can also be enjoyable and mutually satisfying. However when couples dance only one at a time can lead and both have to acknowledge the importance of the other. This book is written with the conviction that theology and science can have a beneficial relationship if only both recognize their mutual value to the lives of persons.The Methodist tradition links the welfare of the body with care for the soul. Historically, ministry involved tending to physical and psychological needs of the Methodist band members but also to non-churched poor and imprisoned. Thus Methodists built places of worship, schools, orphanages, and hospitals. For John Wesley, the founder of Methodism, practical divinity always involved attention to whole persons including their living conditions and basic physical needs. He sought to improve life for all. Therefore throughout his life, Wesley was interested in theology but also scientific discovery as paths toward a better future. He believed that both were of value to help people move toward “perfection.” He even attended lectures and offered medical treatment in the first Methodist meeting hall in Bristol, England. As a scientific practitioner Wesley wrote the best selling book, Primitive Physic or An Easy and Natural Method of Curing Most Diseases using the cutting edge science of his day. Packed next to the Bible, this book traveled with countless pioneers as they settled the territories that became the United States. Methodism has a long tradition of using science and religion to carry out the biblical mandate to go into the world and make disciples for Jesus Christ. This book seeks to continue that legacy by bringing current trends in psychology into conversation with Wesleyan theology. Composed of essays that represent different psychologies and theological traditions, which trace their roots to Wesley, this book aims at creating a space where science and theology can partner and dance. In the book readers will find positive psychology, self psychology, object relations, family systems, moral psychology, and neuroscience in conversation with various theologies. Under this canopy, the contributors see themselves as “people called Methodists” seeking to follow the example of Wesley to use all available tools to enable persons to live fully and well.
Eloquent, urgent, and inspiring, The Constant Fire tackles the acrimonious debate between science and religion, taking us beyond its stagnant parameters into the wider domain of human spiritual experience. From a Neolithic archaeological site in Ireland to modern theories of star formation, Adam Frank traverses a wide terrain, broadening our sights and allowing us to imagine an alternative perspective. Drawing from his experience as a practicing astrophysicist and from the writings of the great scholars of religion, philosophy, and mythology, Frank locates the connective tissue linking science and religion—their commonality as sacred pursuits—and finds their shared aspiration in pursuit of'the True and the Real.'Taking us from the burning of Giordano Bruno in 1600 to Einstein and on to today's pressing issues of global warming and resource depletion, The Constant Fire shows us how to move beyond this stale debate into a more profound experience of the world as sacred—a world that embraces science without renouncing human spirituality.
Science--History, Scientists--History, Religion and science--History, and Religion and state--History
If we want nonscientists and opinion-makers in the press, the lab, and the pulpit to take a fresh look at the relationship between science and religion, Ronald L. Numbers suggests that we must first dispense with the hoary myths that have masqueraded too long as historical truths. Until about the 1970s, the dominant narrative in the history of science had long been that of science triumphant, and science at war with religion. But a new generation of historians both of science and of the church began to examine episodes in the history of science and religion through the values and knowledge of the actors themselves. Now Ronald Numbers has recruited the leading scholars in this new history of science to puncture the myths, from Galileo's incarceration to Darwin's deathbed conversion to Einstein's belief in a personal God who “didn't play dice with the universe.” The picture of science and religion at each other's throats persists in mainstream media and scholarly journals, but each chapter in Galileo Goes to Jail shows how much we have to gain by seeing beyond the myths.