EXPERIENCING AND INTERPRETING NATURE IN SCIENCE AND RELIGION

Abstract. 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 of these paths in papers by other participants in this symposium, and suggest that all three paths can contribute to the task of relating science and religion today.     

SPIRIT, METHOD, AND CONTENT IN SCIENCE AND RELIGION: THE THEOLOGICAL PERSPECTIVE OF A GENETICIST

Abstract. There are three ways in which bridges may be built between science and theology: spirituality, methodology, and content. Spirituality is the power which drives each to address reality and the expectations with which each approaches the pursuit of truth. The methodology of science is summarized in terms of three activities: taxonomy; the hypothetico-deductive cycle; derivative technology. The content of science, especially with respect to the phenomena of givenness, connectedness and openness in the life sciences, is correlated with theological constructs. Attention is drawn to the role of the double helix in biology and a possible parallel is proposed to the function of the icon in religion and theology.     

RELIGION AND SCIENCE IN GERMANY

During the last fifty years, the dialogue between science and religion in Germany has gained momentum. This essay briefly describes the academic setting in Germany with denominational theology at state universities and explains the development of secularization in reunified Germany. Twenty‐five years after reunification, East Germany is one of the most secular societies in the world, and religion is seen as a strange relic. This poses challenges to the interaction between science and religion in both parts of Germany. The essay then presents important institutions and contributors to the interaction between science and religion in Germany over the past fifty years, emphasizing the importance of private institutes at the intersection of the academy with society, churches, and ethical challenges.     

FAITH,BELIEF, AND THE COMPATIBILITY OF RELIGION AND SCIENCE

Recent attacks on the compatibility of science and religion by the “militant modern atheists” (Jerry Coyne, Richard Dawkins, Daniel Dennett, Sam Harris, Christopher Hitchens) have posed serious challenges for anyone who supports the human importance of religious faith (particularly their identification of “faith” with “believing without evidence”). This article offers a critical analysis of their claims compared with those who do not equate faith with belief. I conclude that (i) the militant modern atheist interpretation of faith undervalues transformative religious experiences, (ii) that more people of faith hold it for this reason than their opponents acknowledge, and (iii) that meaningful dialogue between religion and science is both possible and desirable.     

FRAGMENTATION AND WHOLENESS IN RELIGION AND IN SCIENCE

Abstract. This paper starts with a discussion of the nature of religion and of science, viewing them both as embodying a search for wholeness, although each does so in its own way. Attention is called to the fact that science and religion have both become fragmented and that this fragmentation has a deeper origin in the structure of the ego itself. The source of fragmentation in the ego is discussed. Finally, a possible way for the religious attitude and the scientific attitude to work together is proposed, which involves a common approach to ordering the fragmentary divisive structure and activity of the ego.     

IN THE BEGINNING: THE ROLE OF MYTH IN RELATING RELIGION,BRAIN SCIENCE,AND MENTAL WELL‐BEING

Building upon the insights of scholars attuned to story, narrative, and myth, this article explores the relationship between myth, science, and religion. After clarifying the interplay of the three terms—story, narrative, and myth—and the preference for the term myth, this article will argue that myth can serve as a medium through which religion, neuroscience, and mental well‐being interact. Such an exploration will cover the role of myths in religion, the neurological basis of myth, and the practices of narrative psychology and bibliotherapy. The article will conclude with suggestions for understanding and utilizing the relationship between myth and the scholarly study of the relationship between science and religion. This article ultimately suggests that myth can operate as a methodological aid to the science‐and‐religion field.     

ON IAN HARBOUR'S ISSUES IN SCIENCE AND RELIGION

Abstract. Although Ian Barbour endorses process organicism in Issues in Science and Religion , his rhetoric against vitalism and dualism makes his discussion of life, mind, and the part-whole relationship sound like relational emergentism and hence like a denial of process philosophy's nondualistic interactionism. Also his rhetoric against a God of the gaps seems to exclude the God-shaped hole in Alfred North Whitehead's philosophy. A more consistent articulation of Whitehead's postmodern position would lead to greater adequacy and consistency on these issues, and perhaps also to a more radically postmodern view of science—a view which Whitehead himself only sometimes suggested.     

RELIGION AND SCIENCE IN AN ADVANCED SCIENTIFIC CULTURE

Abstract. These are reflections on the Arkansas creationist trial by a witness for the American Civil Liberties Union. The following points are stressed: First, religion took the lead in defending science at the trial. Second, the appearance of creation science is a function not only of Protestant fudamentalism but also of the establishment of science in our wider culture. It represents a "deviant science" in such a culture. Third, our century has manifested many such bizarre unions of ideological religion and modern science. This shows that science is dependent upon its humanistic, moral, and religious matrix for its social and historical health. Fourth, part of the cause of the rise of creation science has been the power, status, and self–assurance of science that it represents "the only form of truth." Fifth, religion in turn tends both to increase and to become fanatical in advanced and precarious cultures; religion, therefore, needs rational and moral criticism if it would help in the creation of social health.     

SCIENCE AND RELIGION IN LATIN AMERICA: DEVELOPMENTS AND PROSPECTS

The state of the debate surrounding issues on science and religion in Latin America is mostly unknown, both to regional and extra‐regional scholars. This article presents and reviews in some detail the developments since 2000, when the first symposium on science and religion was held in Mexico, up to the present. I briefly introduce some features of Latin American academia and higher education institutions, as well as some trends in the public reception of these debates and atheist engagement with it in Mexico and Argentina. The primary conclusion of this article is that, even though the discussion is new to Latin American academic circles, it is gaining traction and will certainly grow in the coming years.     

FOOD: ITS MANY ASPECTS IN SCIENCE,RELIGION, AND CULTURE

Food is a sine qua non for life on Earth. It has more significance than nutrition and sustenance, more variety than many aspects of human culture. Food has religious as well as historical dimensions. The complexity of the food chain and of the related ecological balance is one of the wonders of the biological world. In the human context, food has found countless expressions and regional richness. Food has provoked feasts, as its lack and maldistribution have caused famines. While being a source of physical satisfaction food has also had environmental impacts. Some of these matters are explored in these reflections.     

NATURE, REALITY, AND THE SACRED: A MEDITATION IN SCIENCE AND RELIGION

Abstract. 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, assumed by science, the sacred begins to appear. Addressing the limit questions, not only of scientific but of human experience, is the province of philosophy and religion.     

SERIOUSLY, BUT NOT LITERALLY: PRAGMATISM AND REALISM IN RELIGION AND SCIENCE

Abstract. Critical realists would have us believe that representations have a connection to the world, that of truth or reference for example, which is independent of their usefulness to us. They would have us believe further that knowledge about this connection serves to put religion and science in their proper places with respect to one another. This essay raises pragmatic objections to these belief's.     

IN DEFENSE OF PUBLICS: PROJECTION,BIAS, AND CULTURAL NARRATIVES IN SCIENCE AND RELIGION DEBATES

John H. Evans's recent book Morals Not Knowledge is a timely argument to recognize broader social and cultural factors that might impact what U.S. religious publics think about the relationship between science and religion and their attitudes toward science and/or religion. While Evans's focus is primarily on what can be classed as moral issues, this response argues that there are other factors that sit within neither the older epistemic conflict model approach nor a moral conflict model approach that also merit further investigation. There is a significant need for further research that examines the social, psychological, (geo)political, and broader cultural factors shaping people's social identities in relation to science and religion debates. When undertaking such research, we need to be wary of creating a binary between scholarly and public space discourse. Social scientific research in this field should be led by public perceptions, attitudes, and views, not by concepts or frameworks that we project onto them.     

MODELING THE COSMOS: TRANSFORMATIVE PEDAGOGY IN SCIENCE AND RELIGION

This article reflects on the classroom pedagogy promoted by Christopher Southgate and its implications for the science–theology conversation. It highlights several important aspects of Southgate's pedagogy. The use of models of God, humanity, and cosmos emphasize relationality while encouraging the synthesizing of ideas. The promotion of holism in theological reflection is vital for nurturing students to become theologians themselves through the active reevaluation of key doctrines and ideas. An emphasis on ethical considerations reinforces synthesis between theology, science, and ethics, and is vital for perspective transformation. These aspects of Southgate's teaching should be recognized as vital for promoting intellectual independence, partnership, and theological transformation, all of which are essential to good science and theology pedagogy.