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This book explores the implications of recent insights in modern neuroscience that attribute mental capacities often ascribed to a disembodied soul instead to the functions of the brain and body in collaboration with social experience. It explores how this insight changes the traditional "care of souls," encouraging more attention to fostering spiritual growth through a social and communal focus.
Many young Christians interested in the sciences have felt torn between two options: remaining faithful to Christ or studying science. In this concise introduction, Josh Reeves and Steve Donaldson provide both advice and encouragement for Christians in the sciences to bridge the gap between science and Christian belief and practice.
In The Material Image, Donald H. Wacome sets out to reconcile the Christian faith and contemporary science by embracing, rather than evading, its naturalistic implications. The sciences are our best way to know ourselves and the world we inhabit, Wacome argues, but this does not make belief in miracles unreasonable. The sciences reveal that we are fully material beings, the product of unguided natural selection. God created human persons for the vocation of sharing in the everlasting Triune life and work, but this creation does not involve design. The mind is the embodied, socially situated brain. There is no immaterial soul; we are the material image of our transcendent Creator. This materialist conception does not preclude the resurrection of the body. The freedom that matters for the human creature is compatible with our being governed by the laws of nature. Morality and religion are natural, merely human, legacies of our evolutionary history, which God employs in pursuit of fellowship with us. Christians can faithfully and enthusiastically welcome the image of human beings given in contemporary science.
Samuel Fleischacker defends what the Enlightenment called 'revealed religion': religions that regard a certain text or oral teaching as sacred, as wholly authoritative over one's life. At the same time, he maintains that revealed religions stand in danger of corruption or fanaticism unless they are combined with secular scientific practices and a secular morality. The first two parts of Divine Teaching and the Way of the World argue that the cognitive and moral practices of a society should prescind from religious commitments — they constitute a secular 'way of the world', to adapt a phrase from the Jewish tradition, allowing human beings to work together regardless of their religious differences. But the way of the world breaks down when it comes to the question of what we live for, and it is this that revealed religions can illumine. Fleischacker first suggests that secular conceptions of why life is worth living are often poorly grounded, before going on to explore what revelation is, how it can answer the question of worth better than secular worldviews do, and how the revealed and way-of-the-world elements of a religious tradition can be brought together.