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A Scientific Theology is a set of three books by Alister McGrath that explores the parallels between the working assumptions and methods of Christian theology and those of the natural sciences. Scientific Theology is also the "running title" of the project which gave rise to the trilogy. [1] The work is preceded by three volumes that McGrath describes as "landmarks" in the development of his scientific theology: The Genesis of Doctrine: A Study in the Foundations of Doctrinal Criticism, The Foundations of Dialogue in Science and Religion and Thomas F. Torrance: An Intellectual Biography. [2] The trilogy was later summarised in The Science of God. McGrath is working on a "scientific dogmatics" which will deal with the content of Christian theology following the method developed in the trilogy. [3]
Since at least the time of the 2nd century apologists [4] Christian theology has sought to relate itself to major intellectual trends. In earlier periods this meant engagement with Platonism and Aristotelianism. But as these philosophical systems waned under the increasing influence of natural philosophy (later "science") so Christian theology increasingly tended to focus on engagement with the natural sciences. [5]
This engagement would eventually lead to the idea that Christian Theology itself should be "scientific" and by the earlier part of the 20th century calls were being made for a "scientific theology." [6] This call has been answered in various ways. [7]
These various approaches to "scientific theology" may be loosely categorised as "methodological" or "doctrinal" depending upon their primary focus. These concerns, however, are by no means mutually exclusive.
A "methodological" approach is concerned with practicing theology in a "scientific" manner and focuses on clearly articulating the assumptions, methods, and related thought-forms to be taken into account in the construction of dogmatic formulations.
A "doctrinal" approach is concerned with the inter-relationship of scientific and doctrinal content and focuses on formulating Christian theology against a framework of specific scientific theorems.
By a “scientific theology” McGrath does not mean an attempt to reconcile particular Christian beliefs with particular scientific theorems. Such efforts are regarded by him as pointless because they become outdated with scientific progress. [8] Rather, McGrath seeks to draw upon the proven assumptions and methods of the natural sciences in order to inform the practice of Christian theology. [9]
Such an approach is grounded in the fundamental belief that Christian theology seeks to describe the same God who (in whatever way) created the natural order which the natural sciences seek to describe. [10] The assumption is that a theological investigation of reality can be informed by the approach taken in a scientific investigation of reality. [11]
It is critical to distinguish levels of reality so that each level is investigated according to its appropriate methods. [12] On this basis, the reality of God and the contingent reality of the created order are taken as distinct although still related levels of reality. It is important to note that this is not regarded as a self-evident truth, but acknowledged to be a claim of Christian theology which is based in revelation. [13]
It is the Christian understanding of revelation as disclosure of an objective reality that justifies, in McGrath's view, claims of a correspondence between the assumptions and methods of Christian theology and those of the natural sciences. He argues that just as the natural sciences are an investigation of the objective reality of the natural order, so Christian theology is an investigation of the (revealed) objective reality of God. [14]
Christian theology and the natural sciences, therefore, are both a response to reality and so must proceed a posteriori-that is from observations (i.e. of revealed or natural data respectively) to dogmas/theorems. [15]
Ideally, neither discipline confuses its theoretical constructs with the reality it seeks to describe. Both should be critical of their dogmas/theorems and constantly put them to the test. For Christian theology this means continually assessing Christian faith and practice against the revelation of God in Jesus Christ “the incarnate word.” [16]
In this work McGrath commits himself to an approach that seeks to avoid the use of contemporary views of religion as found in the work of the distinguished Ian Barbour and Arthur Peacocke, keeping instead to a classic Christian theological formulation (i.e., traditional credal Christian orthodoxy), which is a position closer to John Polkinghorne according to McGrath. [17] Also when relating Christianity and science, the three volumes stress the provisionality [18] of scientific understanding, findings, and conclusions. [19] This sort of provisionality makes relating Christianity to science very different from relating Christianity to fairly settled views such as Platonism and Aristotelianism. [20]
Commenting that "[w]riting on method is a bit like clearing your throat before beginning a lecture. You can only go on so long before the audience starts to get a little restless." McGrath makes clear that the methodological concerns of A Scientific Theology constitute an extensive preliminary to the development of a systematic theology constructed according to the trilogy's methodological grounds. [21]
A Scientific Theology is intended by McGrath to be ecumenical in approach and valuable to Catholic, Orthodox, Protestant and evangelical readers. [22]
Due to both McGrath's creedal commitments, A Scientific Theology is "a systematic work of theology". [23]
Due precisely to the scope of the work, McGrath felt led to prepare a short volume The Science of God which "is designed to introduce the distinctive themes and emphasis of this scientific theology to a wider readership" [24]
In intent, the trilogy is a very ambitious project which seeks to lay a methodological groundwork for further theological reflection. In execution, McGrath himself acknowledges that it falls somewhat short of its goal. Writing in the conclusion to the third volume he explains;
The process of unfolding what seemed like a bright idea back in 1976 has proved to be far more difficult than I had imagined, and its execution less satisfactory than I had hoped. Initially, it seemed to me that the vast spaciousness offered by these three volumes would be more than adequate to deal with the issues I knew had to be addressed in articulating a coherent and plausible vision of 'a scientific theology'. ... [however] What I had hoped might be extensive discussions of central methodological questions have ended up being rather shallow; what I had hoped to be close readings of seminal texts seem to have turned out to be little more than superficial engagements...I have certainly not achieved real closure on the issues which it aimed to address. [25]
The three volumes of A Scientific Theology form part of a broader project which has issued in a number of other books by McGrath. The contents of these books, and their relation to the scientific theology project, are briefly described in this section.
The Science of God is a small book prepared by McGrath to introduce the themes and emphases of A Scientific Theology to a wider readership. [26] Four considerations guided its preparation;
Fleming, noting the impact of McGrath's project, describes The Science of God as "an accessible place to begin following what is likely to become one of the most influential areas in the science-religion dialogue." [27]
Reviews of this work have appeared in The Journal of Religion , [28] [29] Journal of the American Academy of Religion , [30] [31] and Isis [32] amongst others.
Willem B. Drees, Leiden University, The Netherlands, offered a lengthy review of Volume 1: Nature in which he followed a summary of the work with a solid critique. There are three points at which Drees critiques McGrath throughout the review;
Drees concludes; “McGrath’s book is rich in historical detail and in footnotes (I wish they had been covered by the index as well) and very outspoken in its judgments … [but] I find the book falling short in the accuracy with which it deals with other positions and with complex issues such as the philosophical arguments pro and contra scientific realism...and theological realism.” [33]
Larry L. Rasmussen, Reinhold Niebuhr Emeritus Professor of Social Ethics, Union Theological Seminary, considered A Scientific Theology: Volume 1, Nature to be “immensely learned and instructive.” After giving a brief summary of the volume's themes and contents he concludes that McGrath is "in full command of the English and German language sources within what he calls 'the western intellectual community.'" However, Rasmussen finds “unsettling” McGrath's failure to move outside that community to engage with recent Christian sources – feminist and Two-Thirds World in particular – which in recent decades have challenged both McGrath's streams of theology, and the epistemologies and philosophy of science. Thus, although McGrath sees his project as “a public theology,” Rasmussen considers that this “does not mean engagement with voices that dissent from his canon.” He concludes: “Given the ferment in both theology and science...this is an unfortunate omission in an otherwise learned undertaking.” [28]
Gregory Snyder in the Anglican Theological Review considered Volume 1 "a magisterial historical, philosophical, theological, and biblical treatise on "nature." By its end, I felt as if I had completed a seminary course in natural theology. It is well written, erudite, at times even provocative, and humorous. However, it is not a book for the faint of heart. It is a book to consume slowly and savor in one's study, notepad in hand." [34]
Natural theology, once also termed physico-theology, is a type of theology and deism that seeks to provide arguments for theological topics based on reason and the discoveries of science, the project of arguing for the existence of God on the basis of observed so-called natural facts, and through natural phenomena viewed as divine, or complexities of nature seen as evidence of a divine plan or Will of God, which includes nature itself.
Theistic evolution is a view that God acts and creates through laws of nature. It posits that the concept of God is compatible with the findings of modern science, including evolution. Theistic evolution is not in itself a scientific theory, but includes a range of views about how science relates to religious beliefs and the extent to which God intervenes. It rejects the strict creationist doctrines of special creation, but can include beliefs such as creation of the human soul. Modern theistic evolution accepts the general scientific consensus on the age of the Earth, the age of the universe, the Big Bang, the origin of the Solar System, the origin of life, and evolution.
The Gifford Lectures are an annual series of lectures which were established in 1887 by the will of Adam Gifford, Lord Gifford. Their purpose is to "promote and diffuse the study of natural theology in the widest sense of the term – in other words, the knowledge of God." A Gifford lectures appointment is one of the most prestigious honours in Scottish academia. The lectures are given at four Scottish universities: University of St Andrews, University of Glasgow, University of Aberdeen and University of Edinburgh.
Religious studies, also known as the study of religion, is an academic field devoted to research into religious beliefs, behaviors, and institutions. It describes, compares, interprets, and explains religion, emphasizing systematic, historically based, and cross-cultural perspectives.
The history of theology has manifestations in many different cultures and religious traditions.
Liberal Christianity, also known as Liberal Theology and historically as Christian Modernism, is a movement that interprets Christian teaching by taking into consideration modern knowledge, science and ethics. It emphasizes the importance of reason and experience over doctrinal authority. Liberal Christians view their theology as an alternative to both atheistic rationalism and theologies based on traditional interpretations of external authority, such as the Bible or sacred tradition.
Theistic science, also referred to as theistic realism, is the pseudoscientific proposal that the central scientific method of requiring testability, known as methodological naturalism, should be replaced by a philosophy of science that allows occasional supernatural explanations which are inherently untestable. Proponents propose supernatural explanations for topics raised by their theology, in particular evolution.
Alister Edgar McGrath is a Northern Irish theologian, Anglican priest, intellectual historian, scientist, Christian apologist, and public intellectual. He currently holds the Andreas Idreos Professorship in Science and Religion in the Faculty of Theology and Religion, and is a fellow of Harris Manchester College at the University of Oxford, and is Professor of Divinity at Gresham College. He was previously Professor of Theology, Ministry, and Education at King's College London and Head of the Centre for Theology, Religion and Culture, Professor of Historical Theology at the University of Oxford, and was principal of Wycliffe Hall, Oxford, until 2005.
Thomas Forsyth Torrance, commonly referred to as T. F. Torrance, was a Scottish Protestant theologian and minister. Torrance served for 27 years as professor of Christian dogmatics at New College, in the University of Edinburgh. He is best known for his pioneering work in the study of science and theology, but he is equally respected for his work in systematic theology. While he wrote many books and articles advancing his own study of theology, he also edited the translation of several hundred theological writings into English from other languages, including the English translation of the thirteen-volume, six-million-word Church Dogmatics of Swiss theologian Karl Barth, as well as John Calvin's New Testament Commentaries. He was a member of the famed Torrance family of theologians.
Arthur Robert Peacocke was an English Anglican theologian and biochemist.
Ian Graeme Barbour was an American scholar on the relationship between science and religion. According to the Public Broadcasting Service his mid-1960s Issues in Science and Religion "has been credited with literally creating the contemporary field of science and religion."
Richard Bevan Braithwaite was an English philosopher who specialized in the philosophy of science, ethics, and the philosophy of religion.
Nancey Murphy is an American philosopher and theologian who is Professor of Christian Philosophy at Fuller Theological Seminary, Pasadena, CA. She received the B.A. from Creighton University in 1973, the Ph.D. from University of California, Berkeley in 1980, and the Th.D. from the Graduate Theological Union (theology) in 1987.
Dawkins' God: Genes, Memes, and the Meaning of Life is a book by Alister McGrath, a theologian who is currently Professor of Historical Theology at Oxford University. The book, published in 2004, with a second edition in 2015, aims to refute claims about religion made by another well-known professor at Oxford, Richard Dawkins. McGrath's book does not seek to demonstrate how Dawkins’ claims differ from Christianity, rather, it argues that Dawkins' arguments fall far short of the logical and evidence-based reasoning that Dawkins himself espouses.
The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine is a book by the theologian Alister McGrath and the psychologist Joanna Collicutt McGrath. It is written from a Christian perspective as a response to arguments put forth in The God Delusion by Richard Dawkins. The work was published in the United Kingdom in February 2007 by the Society for Promoting Christian Knowledge and in the United States in July 2007.
The Twilight of Atheism: The Rise and Fall of Disbelief in the Modern World is a book by Christian theologian and apologist Alister McGrath which traces the perceived decline of secular thought over the last two centuries.
In theology, critical realism is an epistemological position adopted by a community of scientists turned theologians. They are influenced by the scientist turned philosopher Michael Polanyi. Polanyi's ideas were taken up enthusiastically by T. F. Torrance, whose work in this area has influenced many theologians calling themselves critical realists. This community includes John Polkinghorne, Ian Barbour, and Arthur Peacocke.
Resacralization of nature is a term used in environmental philosophy to describe the process of restoring the sacred quality of nature. The primary assumption is that nature has a sanctified aspect that has become lost in modern times as a result of the secularization of contemporary worldviews. These secular worldviews are said to be directly responsible for the spiritual crisis in "modern man", which has ultimately resulted in the current environmental degradation. This perspective emphasizes the significance of changing human perceptions of nature through the incorporation of various religious principles and values that connect nature with the divine. The Iranian philosopher Seyyed Hossein Nasr first conceptualized the theme of resacralization of nature in contemporary language, which was later expounded upon by a number of theologians and philosophers including Alister McGrath, Sallie McFague and Rosemary Radford Ruether.