HOW EMPIRICAL IS WIEMAN'S THEOLOGY?

Abstract. The essay is a response to the papers written by Nancy Frankenberry and Charley Hardwick in the March 1987 issue of Zygon. Questions are raised about whether Wieman's theology is functionalist in the way described by Frankenberry and whether Hardwick's proposal to establish the logical possibility of naturalism as a framework for an existential interpretation of the Christian message is satisfactory. The most basic question raised by both papers is whether Wieman's theology is fully empirical when viewed from the point of view of the radical empiricist.     

SOME CORRELATIONS BETWEEN METHODS OF KNOWING AND THEOLOGICAL CONCEPTS IN ARTHUR PEACOCKE'S PERSONALISTIC PANENTHEISM AND NONPERSONAL NATURALISTIC THEISM

Differences in methods of knowing correlate with differences in concepts about what is known. This is an underlying issue in science and religion. It is seen, first, in Arthur Peacocke's reasoning about God as transcendent and personal, is based on an assumption of correlative thinking that like causes like. This contrasts with a notion of causation in empirical science, which explains the emergence of new phenomena as originating from temporally prior phenomena quite unlike that which emerges. The scientific understanding of causation is compatible with a naturalistic theism that holds a nonpersonal model of God as the creative process. However, focusing on the immanence of God, there is a second correlation between methods of knowing and concepts of God. Classical empiricism, used by science, correlates with God understood nonpersonally as the creative process. Radical empiricism, in which feelings and not only sense perceptions have cognitive import, opens up the possibility that one can experience Peacocke's personal, panentheistic God as pattern‐forming influence. I illustrate this second method‐concept correlation with a personal experience.     

DIRECTIONS IN HISTORICISM: LANGUAGE, EXPERIENCE, AND PRAGMATIC ADJUDICATION

Abstract. This article examines the current affirmation within theology of historicism, with its assumption that the historical realm, broadly construed, is the only arena of human activity and knowledge and its repudiation of traditional forms of foundationalism and correspondence theories of truth. The essay performs this task by analyzing the work of Gordon Kaufman and William Dean, setting forth their commonly shared historicism, pragmatism, and constructivist approaches to theology, as well as their differences concerning nonlinguistic dimensions of experience. The essay also focuses on the move by both thinkers to include nature in their understanding of history and to offer biocultural interpretations of human existence.     

Religious Naturalism and the Religion-Science Dialogue: A Minimalist View

Although its roots go back at least to Spinoza, religious naturalism is once again becoming a self–conscious option in religious thinking. This article seeks to (1) provide a generic notion of religious naturalism, (2) sketch my own "minimalist" variety of religious naturalism, and (3) view the science–religion dialogue from both of these perspectives. This last will include reflection on the nature of scientific practices, the contributions of religious traditions to moral reflection, and Ursula Goodenough's "religiopoiesis."     

Is Nature Enough? Yes

Abstract. Religious naturalism encompasses thinkers from Baruch Spinoza, George Santayana, John Dewey, Henry Nelson Wieman, and Ralph Burhoe to recent writers. I offer a generic definition of religious naturalism and then outline my own version, the “minimalist vision of transcendence.” Many standard issues in the science‐and‐religion dialogue are seen to fade in significance for religious naturalism. I make suggestions for our understanding of science, including the importance of transcognitive abilities, the need for a revised notion of rationality as an alternative to extreme versions of postmodernism, the value of rational dissensus, and the education of appreciation. Finally, I suggest ways to interpret the religious traditions of the world by religious naturalism.     

THE CHANGING CULTURAL CONTEXT OF THE INSTITUTE ON RELIGION IN AN AGE OF SCIENCE AND ZYGON

Since Zygon: Journal of Religion and Science was founded 49 years ago and since one of its co‐publishers, the Institute on Religion in an Age of Science (IRAS), was founded 60 years ago, there have been significant developments in their various cultural contexts—in science, in religion, in culture, in academia, and in the science and religion dialogue. This article is a personal remembrance and reflection that compares the context of IRAS in 1954 when it was first organized with the context of IRAS and Zygon today. It considers the contemporary niche of IRAS in relation to the developments that have occurred over the past 60 years.     

RELIGION AND EMPIRICISM IN THE WORKS OF PETER BERGER

Abstract. Peter Berger established himself in the sociological profession in large part through his functional interpretations of religion and its ostensible demise in relation to the empirical bent of modern intellectual thought. Yet, in his ef–fort to expand the scope of empiricism such that it might address nontrivial concerns, Berger found himself attempting to understand the "substance" of religiori—that is, the conviction that there exists an "other" which confronts us unconditionally and consequently forms the basis of all issues concerning value and meaning. Berger's writings deserve critical attention in that they disclose both the problems and the promises of utilizing empirical methods for the task of rehabilitating, rather than debunking, humanity's religious propensities.     

THEOLOGICAL METHODOLOGY,CLASSICAL THEISM,AND “LIVED TIME” IN ANTJE JACKELÉN'S TIME AND ETERNITY

Antje Jackelén's Time and Eternity successfully employs the method of correlation and a close study of the question of time to enter the dialogue between science and theology. Hermeneutical attention to language is a central element of this dialogue, but we must be aware that much science is untranslatable into ordinary language; it is when we get to the bigger metaphysical assumptions of science that true dialogue begins to happen. Thus, although the method of correlation is a useful way to approach this dialogue, there is not a strict equivalence in this relationship. Theology needs science more than science needs theology. In speaking of time and God we must keep in mind the relational nature of classical Christian theism, even in its most austere forms. We should not read Enlightenment ideas of God back into the classical Christian tradition or neglect the apophatic emphasis in Christian theism, which warned against assuming knowledge of the divine nature. God's relation to time always lies beyond our understanding. Studying the effects of either the Newtonian or Einsteinian concepts of time on our theological concepts should not detract our attention from the “lived time” that characterizes human experience. Consideration of the notion of time in the Madhyamaka Buddhist tradition reminds us that we cannot control the inner reality of time and that for humans time is something to be considered pragmatically.     

THE UNIFORMITY OF NATURAL LAWS IN VICTORIAN BRITAIN: NATURALISM,THEISM, AND SCIENTIFIC PRACTICE

Abstract. A historical perspective allows for a different view on the compatibility of theistic views with a crucial foundation of modern scientific practice: the uniformity of nature, which states that the laws of nature are unbroken through time and space. Uniformity is generally understood to be part of a worldview called “scientific naturalism,” in which there is no room for divine forces or a spiritual realm. This association comes from the Victorian era, but a historical examination of scientists from that period shows that uniformity was an important part of both theistic and naturalistic worldviews. Victorian efforts to maintain the viability of miracles and divine action within a universe ruled by natural laws receives special attention. The methodological practices of theistic and naturalistic scientists in the nineteenth century were effectively indistinguishable despite each group's argument that uniformity was closely dependent on their worldview. This similarity is used to reexamine both the reasons for the decline of the role of religion within the scientific community and claims made by the intelligent design movement about the relationship of science and religion.     

CHALLENGES,OPPORTUNITIES, AND SUGGESTIONS FOR A RENEWED PROGRAM IN THE SCIENTIFIC STUDY OF RELIGION

This is an introduction to the Symposium on “The New Scientific Study of Religion Moving On.” The introduction briefly indicates why the cognitive science of religion (CSR) needs re-evaluation. It subsequently gives an overview of the contributions of the symposium's articles.     

NEW RELIGIOUS MOVEMENTS,TECHNOLOGY, AND SCIENCE: THE CONCEPTUALIZATION OF THE E‐METER IN SCIENTOLOGY TEACHINGS

This article is aimed at contributing to the study of the relationship that new religious movements entertain with technology and science. It focuses on an object that is central in Scientology's teachings and practice: the Electropsychometer or E‐meter. In interaction with the general public, such as in a 2014 TV Super Bowl advertisement, Scientology seems to claim a unique relationship with science and technology in the form of a “combination” and a “connection” evoked while displaying this very E‐meter. Hence, exploring the teachings related to it is relevant in order to understand how such combination or connection is conceptualized.     

HUMAN UNIQUENESS,THE OTHER HOMINIDS,AND “ANTHROPOCENTRISM OF THE GAPS” IN THE RELIGION AND SCIENCE DIALOGUE

Abstract. The concept of human uniqueness has long played a central role within key interpretations of the hominid fossil record and within numerous theological understandings of the imago Dei. More recently, the status of humans as evolutionarily unique has come under strong criticism owing to the discovery of certain nonhuman hominids who, as language and culture‐bearing beings, lived as contemporaries with early anatomically modern humans. Nevertheless, many scholars, including those in the field of religion and science, continue to interpret the remains of these other hominids in light of empirically ungrounded implicit assumptions about human uniqueness, which the author calls “anthropocentrism of the gaps.” This paper argues that “anthropocentrism of the gaps” is philosophically unwarranted and thus should not be assumed by scholars in religion and science when evaluating contemporary findings in paleoanthropology.     

BIOLOGY TEACHERS’ CONCEPTIONS ABOUT THE ORIGIN OF LIFE IN BRAZIL,ARGENTINA, AND URUGUAY: A COMPARATIVE STUDY

Teachers’ conceptions about the origin of life in three Latin American countries with contrasting levels of secularism were analyzed: Argentina (Catholic constitution), Brazil (formally secular but not in practice), and Uruguay (consolidated secularism). A European survey questionnaire was used and the interpretation of the results drew on Barbour's four categories concerning the relationships of science and religion. A large majority of Argentinian and Uruguayan teachers were clearly evolutionist, even when believing in God (Independence or Dialogue category), with no difference between Argentina and Uruguay. The majority of Brazilian teachers assumed a religious position about the origin of life, being creationist (Conflict or Independence categories) or evolutionary creationist (Dialogue or Integration categories). Differences of Brazilian teachers’ conceptions may result from the higher percentage of evangelicals and lower proportion of agnostics/atheists. Brazilian Catholic teachers were more creationist than their Catholic colleagues in Argentina and Uruguay. Distinct patterns were found, but further research is needed to understand possible classroom impacts.