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The nineteenth century, which saw the triumph of the idea of progress and improvement, saw also the triumph of science as a political and cultural force. In England, as science and its methods claimed privilege and space, its language acquired the vocabulary of religion. The new 'creed' of science embraced what John Tyndall called the 'scientific movement'; it was, in the language of T.H. Huxley, a militant creed. The 'march' of invention, the discoveries of chemistry, and the wonders of steam and electricity culminated in a crusade against ignorance and unbelief. It was a creed that looked to its own apostolic succession from Copernicus, Galileo and the martyrs of the 'scientific revolution'. Yet, it was a creed whose doctrines were divisive, and whose convictions resisted. Alongside arguments for materialism, utility, positivism, and evolutionary naturalism, persisted reservations about the nature of man, the role of ethics, and the limits of scientific method. These essays discuss leading strategists in the scientific movement of late-Victorian England. At the same time, they show how 'science established' served not only the scientific community, but also the interests of imperial and colonial powers.
Herman Philipse puts forward a powerful new critique of belief in God. He examines the strategies that have been used for the philosophical defence of religious belief, and by careful reasoning casts doubt on the legitimacy of relying on faith instead of evidence, and on probabilistic arguments for the existence of God.
Science and faith are often seen as being in opposition. In this book, award-winning sociologist Elaine Howard Ecklund questions this assumption based on research she has conducted over the past fifteen years. She highlights the ways these two spheres point to universal human values, showing readers they don't have to choose between science and Christianity. Breathing fresh air into debates that have consisted of more opinions than data, Ecklund offers insights uncovered by her research and shares her own story of personal challenges and lessons. In the areas most rife with conflict--the origins of the universe, evolution, climate change, and genetic technology--readers will find fascinating points of convergence in eight virtues of human existence: curiosity, doubt, humility, creativity, healing, awe, shalom, and gratitude. The book includes discussion questions for group use and to help pastors, small group leaders, and congregants broach controversial topics and bridge the science-faith divide.
The nineteenth century, which saw the triumph of the idea of progress and improvement, saw also the triumph of science as a political and cultural force. In England, as science and its methods claimed privilege and space, its language acquired the vocabulary of religion. The new ’creed’ of science embraced what John Tyndall called the ’scientific movement’; it was, in the language of T.H. Huxley, a militant creed. The ’march’ of invention, the discoveries of chemistry, and the wonders of steam and electricity culminated in a crusade against ignorance and unbelief. It was a creed that looked to its own apostolic succession from Copernicus, Galileo and the martyrs of the ’scientific revolution’. Yet, it was a creed whose doctrines were divisive, and whose convictions resisted. Alongside arguments for materialism, utility, positivism, and evolutionary naturalism, persisted reservations about the nature of man, the role of ethics, and the limits of scientific method. These essays discuss leading strategists in the scientific movement of late-Victorian England. At the same time, they show how ’science established’ served not only the scientific community, but also the interests of imperial and colonial powers.
A short description of the Nicene Creed.
Does it make sense - can it make sense - for someone who appreciates the explanatory power of modern science to continue believing in a traditional religious account of the ultimate nature and purpose of our universe? This book is intended for those who care about that question and are dissatisfied with the rigid dichotomies that dominate the contemporary debate. The extremists won't be interested - those who assume that science answers all the questions that matter, and those so certain of their religious faith that dialogue with science, philosophy, or other faith traditions seems unnecessary. But far more people today recognize that matters of faith are complex, that doubt is endemic to belief, and that dialogue is indispensable in our day. In eight probing chapters, the authors of The Predicament of Belief consider the most urgent reasons for doubting that religious claims - in particular, those embedded in the Christian tradition - are likely to be true. They develop a version of Christian faith that preserves the tradition's core insights but also gauges the varying degrees of certainty with which those insights can still be affirmed. Along the way, they address such questions as the ultimate origin of the universe, the existence of innocent suffering, the challenge of religious plurality, and how to understand the extraordinary claim that an ancient teacher rose from the dead. They end with a discussion of what their conclusions imply about the present state and future structure of churches and other communities in which Christian affirmations are made.
Michael Ruse offers a new analysis of the often troubled relationship between science and religion. Arguing against both extremes - in one corner, the New Atheists; in the other, the Creationists and their offspring the Intelligent Designers - he asserts that science is the highest source of human inquiry. Yet, by its very nature and its deep reliance on metaphor, science restricts itself and is unable to answer basic, significant questions about the meaning of the universe and humankind's place within it: why is there something rather than nothing? What is the meaning of it all? Ruse shows that one can legitimately be a skeptic about these questions, and yet why it is open for a Christian, or member of any faith, to offer answers. Scientists, he concludes, should be proud of their achievements but modest about their scope. Christians should be confident of their mission but respectful of the successes of science.
"An examination of the frameworks of science and religion that provides a multi-cultural view of how they affect our perception of the truth"--Provided by publisher.