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Although biological evolution has been vocally opposed by some religious groups, many other groups accept the scientific position, sometimes with additions to allow for theological considerations. The positions of such groups are described by terms including "theistic evolution", "theistic evolutionism" or "evolutionary creation". Of all the religious groups included on the chart, Buddhists are the most accepting of evolution. Theistic evolutionists believe that there is a God, that God is the creator of the material universe and all life within, and that biological evolution is a natural process within that creation. Evolution, according to this view, is simply a tool that God employed to develop human life. According to the American Scientific Affiliation, a Christian organization of scientists:
A theory of theistic evolution (TE) — also called evolutionary creation — proposes that God's method of creation was to cleverly design a universe in which everything would naturally evolve. Usually the "evolution" in "theistic evolution" means Total Evolution — astronomical evolution and geological evolution plus chemical evolution and biological evolution — but it can refer only to biological evolution.
References
- 1 2 3 4 5 6 7 8 9 10 11 Science & Religion: A Symposium with a Foreword by Mihajlo Pupin , Books for Libraries Press, (first published 1931), reprinted 1969, Standard Book Number 8369-1106-7
- ↑ Issues in Science and Religion pp. 189, 202, 335
- ↑ Arthur Peacocke, Science and the Christian Experiment, Oxford University Press, 1971, in the preface (p.vii) writes "These [issues] have been most magisterially surveyed by I. G. Barour in his Issues in Science and Religion (London, 1966) and I willingly refer the reader to that work for a systematic and documented account."
- 1 2 Helen Rose Fuchs Ebaugh (2006-01-26), Handbook of Religion and Social Institutions, p. 321, ISBN 978-0-387-25703-7
- ↑ "Home". codenamegod.org.
- ↑ Issues in Science and Religion pp. 34, 36, 51, 77
- 1 2 Ian Barbour in Science and Religion: New Perspectives on the Dialogue (1968) (p.xi) writes
"The problem of Part Two is the relation between religion and the methods of science. Is the scientific method the only path to knowledge? Are theology and science similar enterprises (as Coulson and Schilling argue) or are they radically different (as Evans suggests)? Such questions about the relation of religion to science as a way of knowing are more basic than problems arising from particular scientific theories. Many persons today find that their religious beliefs are challenged not by any specific scientific discoveries but by the conviction that assertions in science can be proven while those in religion cannot. Science has been one of the influences on the "death of God" movement, as Ferre's essay indicates. Both Ferre and Evans provide careful philosophical analyses of the problem of verifying or evaluating theological statements. The central issue of Part Two, then, is the status of religious beliefs in an age of science.
- "The Similarity of Science and Religion", Charles Coulson, pages 57-77
- "The Threefold Nature of Science and Religion", Harold K. Schilling, pages 78-100
- "Differences between Scientific and Religious Asseritions, Donald D. Evans, pages 101-133
- "Science and the Death of 'God'", Frederick Ferre, pages 134-158
- ↑ Hough, Adrian (2006). "Not a Gap in Sight: Fifty Years of Charles Coulson's Science and Christian Belief". Theology Archived 2008-06-22 at the Wayback Machine Volume 109: pp.21-27.
"With suitable changes of language and illustration, Coulson's Science and Christian Belief could be rewritten for the present day without having to remove any of his fundamental arguments. Indeed, his observation that the rise of science has led to a loss of tradition throughout the world is a view which is now held very widely as well as being a noted cause for concern."
- ↑ "Pierre Duhem, himself a distinguished physicist, initiated in heroic fashion, almost singlehandedly, the modern study of the history of medieval science by the simple but effective expedient of reading and analyzing as many medieval scientific manuscripts as possible." — Palter, Robert M. (1961). Preface to Toward Modern Science, Vol. I. New York: The Noonday Press, p. ix.
- ↑ Ian Barbour, Issues in Science and Religion (1966), p.133, cites Arthur Eddington's The Nature of the Physical World (1928)--for a text that argues The Heisenberg Uncertainty Principles provides a scientific basis for "the defense of the idea of human freedom"--and his Science and the Unseen World (1929)--for support of philosophical idealism "the thesis that reality is basically mental"
- ↑ Reviews in Science and Religion Archived 2008-05-14 at the Wayback Machine
- ↑ Issues in Science and Religion pp. 130, 314, 334, 444, 445, 446, 447, 457
- ↑ The Oxford Handbook of Religion and Science pp. 184, 187, 189, 190, 191, 193, 196, 201, 348, 379, 690-1, 698, 898
- ↑ Saunders, Nicholas (2002). Divine action and modern science. Cambridge, UK: Cambridge University Press. p. 101. ISBN 0-521-52416-4 . Retrieved 2008-11-13.
- ↑ Arthur Peacocke, The Sciences and Theology in the Twentieth Century, 1981, University of Notre Dame Press, ISBN 0-268-01704-2, p. xvii, "The volume ends with a retrospective survey by my co-chairman at the Symposium, Professor Mary Hesse, together with a few comments on that survey by some of the authors."
- 1 2 3 4 5 6 The Oxford Handbook of Religion and Science Philip Clayton(ed.), Zachary Simpson(associate-ed.)--Hardcover 2006, paperback July 2008-Oxford University Press, 1023 pages
- ↑ The Oxford Handbook of Religion and Science pp. 304-5, 306
- ↑ Review found in Saul A. Teukolsky (Cornell University) Physics Today , April 2002, p. 81-82
- ↑ Ian Barbour, Issues in Science and Religion (1966), p.166, writes "Theories as Mental Structures (Idealism)...The philosophical idealism exemplified by Eddington, Jeans, and Milne finds few supporters today, but a modified neo-Kantianism is found in Cassirer, Margenau, and in a somewhat different form among continental physicists such as von Weizsacker." and on page 167, "As compared with the actual practice of the scientific community, the views of Eddington and Milne neglect the experimental side, just as positivism neglects the theoretical side."
- ↑ editorial committee member of The Oxford Handbook of Religion and Science Philip Clayton(ed.), Zachary Simpson(associate-ed.)--Hardcover 2006, paperback July 2008-Oxford University Press, 1023 pages, page v
- ↑ Pandikattu, Kuruvila (2015). Ever Approachable, Never Attainable: Science-religion Dialogue in India. ISBN 978-81-88360-30-7.
- 1 2 Robert Andrews Millikan (1969), "ch. III Science and Religion", Science and Life, ISBN 978-0-8369-1307-1
- ↑ Arthur Peacocke, Science and the Christian Experiment, Oxford University Press, 1971, on page 122 writes "I.T. Ramsey has analysed the logical form of creation ex nihilo into the analogical model, 'creation', which is a word used of human beings making paintings, symphonies, etc. out of something or by means of something..."
- ↑ Ian Barbour, Issues in Science and Religion (1966), p. 246 writes "Theologian Ian Ramsey finds that the distinctive function of religious language is the evocation of commitment. Its logical structure is similar to that of statements about dominant personal loyalties: a man's devotion to his nation, a captain's loyalty to his ship, a man's love for his wife."
- ↑ wrote the book Religion and Science (1935)
- ↑ Ian Barbour, Issues in Science and Religion (1966), p. 152 writes "The scientific community, like any group in society, has a set of attitudes which are influenced by but not identical with those of the culture at large. Schilling ["A Human Enterprise" Science, June 6, 1958, Vol. 127, p.1324] gives a vivid portrayal:
It has its own ideals and characteristic way of life; its own standards, mores, conventions, signs and symbols, language and jargon, professional ethics, sanctions and controls, authority, institutions and organizations, publications; its own creeds and beliefs, orthodoxies and heresies--and effective ways of dealing with the latter. This community is affected, as are other communities, by the usual vagaries, adequacies, and shortcomings of human beings. It has its politics, its pulling and hauling, its pressure groups; its differing schools of thought, its divisions and schisms; its personal loyalties and animosities, jealousies, hatreds, and rallying cries; its fads and fashions.
- ↑ Mary B. Hesse reviews his book Science and Religion: An Interpretation of Two Communities in Journal for the Scientific Study of Religion, Volume 3, Issue 1, (Autumn, 1963), page 112-113, where she writes
"There remain however persistent, half-conscious, impressions among the religious that science is somehow a danger to true spirituality, and among the non-religious that science has once and for all refuted the claims of religion. Professor Schilling's book has the important merit of taking seriously the intellectual and social aspects of these half-conscious impressions, and of showing how mis- taken is the belief that science and religion can go their separate ways in utter disregard of each other. ...reading this book no one ought to doubt that the stereotypes described at the outset are not merely caricatures, but serious distortions. But still the synthetic view which is surely the aim of the book somehow fails to come across with the requisite punch. Is this because yet deeper issues remain to be discussed? Can the claim of Christianity to be based on experience in a way parallel to science really be sustained? And if not, then what is its relation to expe- rience? And what about the vexed question of religious language?"
- ↑ Robert John Russell (2001), "The Relevance of Tillich for the Theology and Science Dialogue", Zygon, 36 (2): 269–308, doi:10.1111/0591-2385.00359, archived from the original on 2013-01-05
- ↑ http://www.missouriwestern.edu/orgs/polanyi/.../TAD24-1-fnl-pg32-38-pdf.pdf [ dead link ]
- ↑ Topham, Jonathan R. (2022). Reading the Book of Nature How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age. Chicago: University of Chicago Press. ISBN 978-0-226-82080-4. OCLC 1338838756.
- ↑ "Historical Research on Science and Religion – The Conflict Thesis with Dr James Ungureanu".