THE EARTH CHARTER AND BIODEMOCRACY IN THE TWENTY‐FIRST CENTURY

This essay introduces the themes that motivate the three articles that follow. Their common aim is to explore the connections between the Earth Charter and the concept of biodemocracy with the intention of highlighting ways of thinking about the relationship between science, religion, and the environment in the twenty‐first century. Informed by the science of ecology and written by scholars of religion, the articles included here seek to integrate movements and ideas as diverse as postmodern thought, the much‐debated thought of Lynn White, jr. (his preferred spelling), and the synergy emerging between the Earth Charter and Journey of the Universe.     

THE EARTH CHARTER AND JOURNEY OF THE UNIVERSE: AN INTEGRATED FRAMEWORK FOR BIODEMOCRACY

The principles of the Earth Charter and the cosmological story of Journey of the Universe provide a unique synergy for rethinking a sustainable future. The Great Story inspires the Great Work of the transformation of the political, social, and economic orders. Such a synergy can contribute to the broadened understanding of sustainability as including economic, ecological, social, and spiritual well‐being. This integrated understanding may be a basis for creating biodemocracies, which will involve long‐term policies, programs, and practices for a planetary future that is not only ethically sustainable, but also sustaining for human energies.     

GLOBAL VISIONS AND COMMON GROUND: BIODEMOCRACY,POSTMODERN PRESSURES,AND THE EARTH CHARTER

The theme of this article is a rise in notions of a planetary community, and the tensions this evokes in global‐local and universal‐contextual debates. The primary focus is the realization that new visions are needed to respond to ecological dilemmas in a culturally diverse yet global world and interconnected Earth. Of the many ways to discuss this, I first consider the growing interest in and expansion of biodemocracy as a way to combine these dimensions. Insights and issues from postmodern perspectives follow this, surveying the suspicion of what lurks behind “global.” The next segment turns to ecological postmodernists who realize that a unifying path must be found for a viable planetary future. A brief and final section considers the Earth Charter to be an initiative responsive to postmodern pressures, and yet seeking a global vision and common ground for an emerging world community.     

THE ATOMIC PRIESTHOOD AND NUCLEAR WASTE MANAGEMENT: RELIGION,SCI‐FI LITERATURE,AND THE END OF OUR CIVILIZATION

This article discusses the idea of an “Atomic Priesthood,” a religious caste that would preserve and transmit the knowledge of nuclear waste management for future generations. In 1981, the US Department of Energy commissioned a “Human Interference Task Force” (HITF) that would examine the possibilities of how to maintain the security of nuclear waste storage sites for 10,000 years, a period during which our civilization would likely perish, but the dangerous nature of nuclear waste would persist. One option that was discussed was the establishment of an “atomic priesthood,” an idea that science fiction writers like Isaac Asimov and Arsen Darney had already toyed with. Reading the HITF report alongside sci‐fi novels, my article will shed light on the question of how the sheer force of nuclear power (and the longevity of nuclear waste) lends itself to religious interpretations and how the idea of the atomic priesthood is connected with the utopian/dystopian aspects of nuclear power.     

“THE PEOPLE OF THIS COUNTRY HAVE HAD ENOUGH OF EXPERTS”: IN DEFENSE OF THE “ELITES” OF THE SCIENCE‐AND‐RELIGION DEBATE

This article takes a critical stance on John H. Evans's 2018 book, Morals Not Knowledge: Recasting the Contemporary U.S. Conflict between Religion and Science. Highlighting the significance of the book for the science‐and‐religion debate, particularly the book's emphasis on moral questions over knowledge claims revealed in social‐scientific studies of the American public, I also suggest that the distinction between the “elites” of the academic science‐and‐religion field and the religious “public” is insufficiently drawn. I argue that various nuances should be taken into account concerning the portrayal of “elites,” nuances which potentially change the way that “conflict” between science and religion is envisaged, as well as the function of the field. Similarly, I examine the ways in which the book construes science and religion as distinct knowledge systems, and I suggest that, from a theological perspective—relevant for much academic activity in science and religion—there is value in seeing science and religion in terms of a single knowledge system. This perspective may not address the public's interest in moral questions directly—important as they are—but nevertheless it fulfils the academic function of advancing the frontiers of human knowledge and self‐understanding.     

ANDREW DICKSON WHITE AND THE HISTORY OF A RELIGIOUS FUTURE

Andrew Dickson White played a pivotal role in constructing the image of a necessary, and even violent, confrontation between religion and science that persists to this day. Though scholars have long acknowledged that his position is more complex, given that White claimed to be saving religion from theology, there has been no attempt to explore what this means in light of his overwhelming attack on existing religions. This essay draws attention to how White's role as a historian was decisive in allowing him to posit a future for religion purified of dogma by science. It argues, furthermore, that this effort is better understood as religious innovation, rather than a plea for strictly secular science. In so doing it hopes to lay the foundation for a more fruitful historical treatment of White, and a range of other figures whose devotion to science has otherwise been difficult to grasp.     

WHY WE NEED RELIGION TO SOLVE THE WORLD FOOD CRISIS

Scholars and practitioners addressing the global food crisis have rarely incorporated perspectives from the world's religious traditions. This lacuna appears in multiple dimensions: until recently, environmentalists have tended to ignore food and agriculture; food justice advocates have focused on food quantities, rather than its method of production; and few scholars of religion have considered agriculture. Faith‐based perspectives typically emphasize the dignity and sanctity of creation and offer holistic frameworks that integrate equity, economic, and environmental concerns, often called the three legs of sustainability. Faith‐based perspectives can provide new paradigms through which to assess food, consumption, and production and the attendant social relations; assess our scientific, economic, and social approaches; and acknowledge the moral and religious dimensions of the world food crisis.     

ASSESSING THE FIELD OF SCIENCE AND RELIGION: ADVICE FROM THE NEXT GENERATION

The field of science and religion is undergoing a transition today requiring assessment of its past movements and identifying its future trajectories by the next generation of science and religion scholars. This essay provides such assessment and advice. To focus efforts on the past, I turn to Ian Barbour's own stock taking of the field some forty years ago in an essay entitled “Science and Religion Today” before giving some personal comments where I argue that much of the field has traditionally focused on the conversation between Christianity and the natural sciences. At present, however, we are beginning to see that the future of the conversation lies beyond the dialogue between the natural sciences and Christianity. I suggest that the future dialogue will and ought to expand in several directions: (1) into non‐Christian religions and theology, (2) into the human sciences, (3) into science and technology Studies, and (4) into the humanities more broadly.     

THE ATHENIAN ALTAR AND THE AMAZONIAN CHATBOT: A PAULINE READING OF ARTIFICIAL INTELLIGENCE AND APOCALYPTIC ENDS

This article explores questions about chatbots in particular and artificial intelligence (AI) in general from a Pauline, that is, a Christian theological perspective. It does so in a way that focuses on a particular scene in the New Testament: Paul in the Athenian Areopagus, considering an altar to an “unknown God,” quoting Greek poets and philosophers, and sharing curious theology as he dialogues with Stoic and Epicurean thinkers (Acts 17:16–34). By examining the sociohistorical nuances of this scene and their philosophical and theological implications, this article shows how the altar Paul considers philosophically and theologically becomes the focal point for an important dialogue about apocalyptic ends, or ideas about who we are, where we are going, and who or what is responsible for that who‐ness and where‐ness. In turn, this can teach us how to ask practical questions, which can uncover the unsuspected apocalyptic ends represented by, or even contained within, common technological objects such as chatbots.     

ECO‐ANXIETY,TRAGEDY, AND HOPE: PSYCHOLOGICAL AND SPIRITUAL DIMENSIONS OF CLIMATE CHANGE

This article addresses the problem of “eco‐anxiety” by integrating results from numerous fields of inquiry. Although climate change may cause direct psychological and existential impacts, vast numbers of people already experience indirect impacts in the form of depression, socio‐ethical paralysis, and loss of well‐being. This is not always evident, because people have developed psychological and social defenses in response, including “socially constructed silence.” I argue that this situation causes the need to frame climate change narratives as emphasizing hope in the midst of tragedy. Framing the situation simply as a threat or a possibility does not work. Religious communities and the use of methods which include spirituality have an important role in enabling people to process their deep emotions and existential questions. I draw also from my experiences from Finland in enabling cooperation between natural scientists and theologians in order to address climate issues.     

SEARCHING FOR ANOTHER EARTH: THE RECENT HISTORY OF THE DISCOVERY OF EXOPLANETS

The discovery of exoplanets is a small part of the array of scientific arguments for and against the existence of extraterrestrial intelligence. Yet the recent stunning achievement of this program of observational astronomy has had a significant effect on scientific opinion and public interest. It also raises some key theological questions. New observing techniques are leading to the discovery of extrasolar planets daily. Earth‐like planets outside of our Solar System can now be identified and in future years explored for signs of life. This article maps the history of these discoveries and highlights some of the theological issues which are important to bring into dialogue with these scientific insights.     

THE FAULT IN US: ETHICS,INFINITY, AND CELESTIAL BODIES

Catherine Keller's Cloud of the Impossible knits together process theology and relational ontology with quantum mechanics. In quantum physics, she finds a new resource for undoing the architecture of classical metaphysics and its location of autonomous human subjects as the primary gears of ethical agency. Keller swarms theology with the quantum perspective, focusing in particular on the phenomenon of quantum entanglement, by which quantum particles are found to remain influential over each other long after they have been physically separated—what Albert Einstein and his collaborators recklessly dismissed as “spooky action at a distance.” This spooky action, Keller suggests, reroutes process thought—classically concerned with flux—to a new concern with intransigence—particularly the intransigence of the ethical relationship. Attending to the ethical urgency of the Other, she leaves process theology in a position of susceptibility to the moral imperative posed by the marginalized, the victimized, and the oppressed. This essay argues that although the ontological work of Keller's book productively integrates quantum physics into process theology, the ethical dimension of relationality is left cold in the quantum field. This is because, contra the ethical framework of contemporary deconstruction, which, following Emmanuel Levinas, sees ethical relationships as emerging out of a dynamic of infinite distance, moral connection has nothing to do with the remote reaches of the quantum scale or the macro‐scale limits of space—nothing to do with “infinity” at all. Ethics emerges out of a much messier landscape—the evolved dynamic of fleshy, finite, material bodies. Rather than seeing ethical labor as a matter of physics, my contention (and here I think I am arguing with, rather than against Keller) is that interdisciplinary undertakings like Cloud of the Impossible are ethical disciplinary practices, re‐acquainting us with the non‐sovereignty of the self in order to open up new habits of relating rather than spotlighting ethical imperatives.     

PETER HARRISON,LUDWIG WITTGENSTEIN,AND THE PROBLEM OF PRE‐MODERN RELIGION

Peter Harrison's Gifford Lectures demonstrate that the modern concepts of “religion” and “science” do not correspond to any fixed sphere of life in the pre‐modern world. Because these terms are incommensurate and ideological, they misconstrue the past. I examine the influence and affinities of Ludwig Wittgenstein's philosophy on Harrison's study in order to argue that Harrison's project approaches Wittgenstein's. Harrison's book is a therapeutic history, untying a knot in scholarly language. I encourage Harrison, however, to clarify how future scholars can progress in their study of phenomena once termed “scientific” or “religious” without succumbing to these same mistakes.     

TOUCHING THE MIND OF GOD: PATRISTIC CHRISTIAN THOUGHT ON THE NATURE OF MATTER

This paper seeks to examine the nature of matter from an Orthodox Christian patristic perspective, specifically that of St. Gregory of Nyssa, and compare this with David Bohm's concept of wholeness and the implicate order. By examining the ramifications of the doctrine of creation ex nihilo, the basic nature of matter as being rooted in the mind of God reveals itself, and furthermore shows that certain conceptions of quantum physics can provide language with which to give voice to this ancient view.     

SOME WAYS EMERGING ADULTS ARE SHAPING THE FUTURE OF RELIGION AND SCIENCE

This article addresses how the field of religion and science will change in the coming decades by analyzing the attitudes of emerging adults (ages 18–30). 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 changes both the conversation of “religion and science,” on one hand, and the locus for their interaction on the other. In the third section, I address the question of whether there exists a consensus view of how to relate religion and science. Paradoxically, though 18–30‐year‐olds perceive that there is conflict between science and religion, they personally endorse collaboration or independence. Finally, I draw conclusions for practitioners and theorists.     

TRANSCENDING OUR BIOLOGY: A VIRTUE ETHICS INTERPRETATION OF THE APPEAL TO NATURE IN TECHNOLOGICAL AND ENVIRONMENTAL ETHICS

“Arguments from nature” are used, and have historically been used, in popular responses to advances in technology and to environmental issues—there is a widely shared body of ethical intuitions that nature, or perhaps human nature, sets some limits on the kinds of ends that we should seek, the kinds of things that we should do, or the kinds of lives that we should lead. Virtue ethics can provide the context for a defensible form of the argument from nature, and one that makes proper sense of its enduring role in debates concerning our relationship to technology and the environment. However, the notion of an ethics founded upon an account of the essential features of human nature is controversial. On the one hand, contemporary biological science no longer defines species by their essential characteristics, so from a biological point of view there just are no essential characteristics of human beings. On the other hand, it might be argued that humans have, in some sense, “transcended our biology,” so an understanding of humans as a biological species is extraneous to ethical questions. In this article, I examine and defend the argument from nature, as a way to ground an ethic of virtue, from some of the more common criticisms that are made against it. I argue that, properly interpreted as an appeal to an evaluative account of human nature, the argument from nature is defensible with the context of virtue ethics and, in this light, I show how arguments from nature made in popular responses to technological and environmental issues are best understood.     

KNOWLEDGE,VALUES, AND BELIEFS IN THE SOUTH AFRICAN CONTEXT SINCE 1948: AN OVERVIEW

In this contribution, an overview of the distinct ways in which the interplay between knowledge, values, and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems, but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo‐Calvinism. The overview includes references to discourse on human rationality (as an implicit critique against ideology), on the use of social sciences in theological reflection, on the teaching of evolution in public schools, on science and religion, and on religion and ecology. The essay concludes with a survey of some of the major voices regarding the interface between religion and science in South Africa.     

GOD AND THE WORLD OF SIGNS: INTRODUCTION TO PART 2

We introduce the second part of a two‐part collection of articles exploring a possible new research program in the field of science and religion. At the center of the program lies an attempt to develop a new theology of nature drawing on the philosophy of C. S. Peirce. Our overall idea is that the fundamental structure of the world is exactly that required for the emergence of meaning and truth‐bearing representation. We understand the emergence of a capacity to interpret an environment to be important to the emergence of life, and we see the subsequent history of biological evolution as a story of increasing capacities for meaning‐making and ‐seeking. Theologically, we understand God to be the ground of all such meaning‐making and the ultimate goal of the universe's emerging capacity for interpreting signs. Here we summarize the articles in Part 1, which focused on scientific and philosophical aspects of the research program, and introduce Part 2, which turns to the theological outworking of the project.     

MULTIFUNCTIONAL,SELF-ORGANIZING BIOSPHERE LANDSCAPES AND THE FUTURE OF OUR TOTAL HUMAN ECOSYSTEM

Solar energy powered autopoietic (self-creating and regenerative) natural and cultural biosphere landscapes fulfill vital multiple functions for the sustainable future of organic life and its biological evolution and for human physical and mental health. At the present crucial Macroshift from the industrial to the post- industrial information age, their future and therefore also that of our Total Human Ecosystem, integrating humans and their total environment, is endangered by the exponential growth and waste products of urban-industrial technosphere landscapes and agro-industrial bio-technosphere landscapes.

This danger can be prevented only by the creation of new symbiotic relations between human society and nature with the help of mutual supportive, restorative cultural and economic cross-catalytic networks in our Total human Ecosystem. This should be part of an all—embracing sustainability revolution, driven by human consciousness and its responsibility to act as stewards rather than exploiters of the complex and harmonious web of life on this planet.