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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.
What is the relationship between science and Scripture? Is it, as so many believe, no relationship at all? But how could that be the case, if God indeed has spoken? This question stood front and center in Philippus Jacobus Hoedemaker's mind as he set himself to justify the existence of the Free University in Amsterdam. Indeed, the task of that university was precisely to integrate Scripture and theology with science, in so doing to establish the circle of the sciences and arrive at the truth in a harmonious and coherent whole. As he here puts it: "The word 'apart from Me, you can do nothing' is also true in natural life. Science and philosophy likewise receive in Christ the key of truth, and need the light of the Holy Spirit. Loose, incoherent truths, isolated subject studies, correct data and logical inferences, do not yet guarantee pure knowledge. It could be asserted with just as much right that the sun could be taken away from our planetary system without causing any confusion, as that it were possible to conduct science in the right way without regard to Holy Scripture, or while one is unbelieving and hostile to the Christ of God. Individual truths stand in such a connection to the truth that only in that connection do they form one harmonious and coherent whole" (p. 124). Hoedemaker’s efforts to pursue science on the Reformed basis, in which the Bible and theology play a central role, is chronicled in the addresses included here. The "Dedication" given at the founding of the university explains the intention in broad strokes. “The Antirevolutionary Principle and Higher Education" provides a thorough justification of the Reformed basis of the university. From there Hoedemaker proceeds to a historical investigation of the Reformed principle vis-à-vis its main antagonists in the Dutch university context – Cartesianism and rationalism, Roman Catholicism, and Lutheranism. In “Church and School” he once again justifies the existence of the Free University and its Reformed principle. And in the provocatively titled “ Why Study Theology at the Free University?” he confronts his students with the question, are you simply seeking a paying position somewhere, or is your heart committed to pursuing the truth, to putting science on its proper basis, regardless of the cost? The question was anything but academic, as the university was not accredited and its graduates could count on employment neither in the national church nor in civil government. Then came the church split and Hoedemaker’s departure from the Free University. But he could still speak of the love he bore for that institution, despite its departure from the Reformed principle as he formulated it. “All the church and all the people” had become his motto, something which Kuyper and the Free University left far behind.