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Foundations of science are specific conditions of the cosmos, of human intelligence, of cultural beliefs, and of technological structures that make the pursuit of modern science possible. Each of the four foundations of scientific endeavour can be studied as a topic on its own. The concurrent study of all four together reveals several tensions and interconnections among them that point the way to a greater unification of faith and science. This book explores four foundations of scientific endeavour and investigates some of the paradoxes each of them raises. Kaiser shows that the resolution of these paradoxes inevitably leads us into theological discourse and raises new challenges for theological endeavour. In order to address these challenges, Kaiser draws on the wider resources of the Judeo-Christian tradition and argues for a refocusing of contemporary theology from the perspective of natural science.
Foundations of science are specific conditions of the cosmos, of human intelligence, of cultural beliefs, and of technological structures that make the pursuit of modern science possible. Each of the four foundations of scientific endeavour can be studied as a topic on its own. The concurrent study of all four together reveals several tensions and interconnections among them that point the way to a greater unification of faith and science. This book explores four foundations of scientific endeavour and investigates some of the paradoxes each of them raises. Kaiser shows that the resolution of these paradoxes inevitably leads us into theological discourse and raises new challenges for theological endeavour. In order to address these challenges, Kaiser draws on the wider resources of the Judeo-Christian tradition and argues for a refocusing of contemporary theology from the perspective of natural science.
The “dilemma of early Christology,” Kaiser observes, is found in the early Christian claims to have “seen the Lord” and “beheld his glory”—expressions that in early Judaism would have pointed unequivocally to visions of Israel’s God. The shift of those claims onto the figure of Jesus is usually explained either as a result of the resurrection of Jesus, presumed as a historical event, or on the influence of pagan polytheism. Kaiser examines the phenomenon of “kyriocentric” visions in Second Temple Judaism, asking whether such traditions are sufficient to account for the shape of early claims regarding the divinity of Christ.
A timely examination of the ways in which sixteenth-century understandings of the world were framed by classical theory.
Published in 1999. How can we reconcile assumptions about the lawfulness of the universe with provision for chance events? Do the ‘laws of nature’ indicate what absolutely must happen, or just what is most likely to happen? These are important questions for both science and theology, and are explored here in the first in-depth coverage of an important but neglected topic. Including perspectives from prestigious contributions, and published with the backing of the International Society for Science and Religion (ISSR), Creation: Law and Probability employs the disciplines of history and philosophy, as well as cosmology, evolutionary biology, and neuroscience in a fascinating dialogue of faith traditions.
This book re-imagines the universe (and the scientific study of it) through the lens of a triune Creator, three persons of irreducible identity in a perichoretic or coinherent communion. It modestly proposes that Trinitarian theology, and especially the coinherent natures of the Son in the incarnation, provides the metaphysic or "theory of everything" that manifests itself in the subject matter of science. The presence of the image of the triune God in humanity and of traces of this God in the non-human creation are discussed, highlighting ontological resonances between God and creation (resonances between the being of God and his creation), such as goodness, immensity-yet-particularity, intelligibility, agency, relationality, and beauty. This Trinitarian reality suggests there should be a similarity also with respect to how we know in theology and science (critical realism), something reflected in the history of ideas in each. These resonances lead to the conclusion that the disciplines of theology and science are, in fact, coinherent, not conflicted. This involves recognition of both the mutuality of these vocations and also, importantly, their particularity. Science, its own distinct guild, yet finds its place ensconced within an encyclopedic theology, and subject to first-order, credal theology.
From the moment we wake until the time we go to sleep, we are bombarded by the benefits of science in the practical elements of everyday life. Electricity, lights, hot showers, breakfast cereals, clothing, cars, cell phones, roads, security systems, computers, communications, traffic lights, climate control, and entertainment are just a sampling of the many benefits of science. In addition to technological advances, medicine and agriculture progress with science as well. Even educational, political, and marketing strategists invoke science to substantiate their claims. Science dominates the collective Western mindset, and we regard it with the utmost respect. Yet society remains generally religious, even though science and religion are frequently thought of as being at odds with one another. How do we reconcile the two? Christians are taught to believe that God is in control of everything, including the natural elements. But how does God relate to physical laws? Is God in control of the world, or laws of nature? Could both views be correct? This book examines the Christian doctrine of divine providence and its implications for the laws of nature and the problem of induction before contrasting secular and Islamic approaches to these same topics.
What would biology look like if it took the problem of natural evil seriously? This book argues that biological descriptions of evolution are inherently moral, just as the biblical story of creation has biological implications. A complete account of evolution will therefore require theological input. The Dome of Eden does not try to harmonize evolution and creation. Harmonizers typically begin with Darwinism and then try to add just enough religion to make evolution more palatable, or they begin with Genesis and pry open the creation account just wide enough to let in a little bit of evolution. By contrast, Stephen Webb provides a theory of how evolution and theology fit together, and he argues that this kind of theory is required by the internal demands of both theology and biology. The Dome of Eden also develops a theological account of evolution that is distinct from the intelligent design movement. Webb shows how intelligent design properly discerns the inescapable dimension of purpose in nature but, like Darwinism itself, fails to make sense of the problem of natural evil. Finally, this book draws on the work of Karl Barth to advance a new reading of the Genesis narrative and the theology of Duns Scotus to provide the necessary metaphysical foundation for evolutionary thought.
Comprising papers by such distinguished scholars as John Headley Brooke, James R. Moore, Ronald Numbers, and George Marsden, this collection shows that questions of science have been central to evangelical history in the United States, as well as in Britain and Canada.
Philip Clayton is well known as a major thinker working at the interface of science, philosophy, and Christian theology. Here, for the first time, a representative selection of his far-reaching works have been brought together into one place. After a general introduction to the breadth of Clayton's writing, the book is divided into six main sections: 1) Science & Religion; 2) Science, Faith, & God; 3) Panentheistic Reflections on Science & Theology; 4) Science & Emergence; 5) Science, Spirit, & Divine Action; and 6) Progressive Theology. This introduction and reader will become the go-to text for all inquiries regarding Philip Clayton's expansive theology.