Negotiating Darwin

Drawing on primary sources made available to scholars only after the archives of the Holy Office were unsealed in 1998, Negotiating Darwin chronicles how the Vatican reacted when six Catholics—five clerics and one layman—tried to integrate evolution and Christianity in the decades following the publication of Darwin's Origin of Species. As Mariano Artigas, Thomas F. Glick, and Rafael A. Martínez reconstruct these cases, we see who acted and why, how the events unfolded, and how decisions were put into practice. With the long shadow of Galileo's condemnation hanging over the Church as the Scientific Revolution ushered in new paradigms, the Church found it prudent to avoid publicly and directly condemning Darwinism and thus treated these cases carefully. The authors reveal the ideological and operational stance of the Vatican and describe its secret deliberations. In the process, they provide insight into current debates on evolution and religious belief.

This “well-researched and insightful study” reveals the secret deliberations that decided the Vatican’s stance on evolution (Catholic Historical Review). Drawing on primary sources made available to scholars only after the archives of the Holy Office were unsealed in 1998, Negotiating Darwin chronicles how the Vatican reacted when six Catholics—five clerics and one layman—tried to integrate evolution and Christianity in the decades following the publication of Darwin’s Origin of Species. As Mariano Artigas, Thomas F. Glick, and Rafael A. Martínez reconstruct these cases, we see who acted and why, how the events unfolded, and how decisions were put into practice. With the long shadow of Galileo’s condemnation hanging over the Church as the Scientific Revolution ushered in new paradigms, the Church found it prudent to avoid publicly and directly condemning Darwinism and thus treated these cases carefully. The authors reveal the ideological and operational stance of the Vatican, providing insight into current debates on evolution and religious belief.

Charles Darwin is a crucial figure in nineteenth-century science with an extensive and varied reception in different countries and disciplines. His theory had a revolutionary impact not only on biology, but also on other natural sciences and the new social sciences. The term 'Darwinism', already popular in Darwin's lifetime, ranged across many different areas and ideological aspects, and his own ideas about the implications of evolution for human cognitive, emotional, social and ethical capacities were often interpreted in a way that did not mirror his own intentions. The implications for religious, philosophical and political issues and institutions remain as momentous today as in his own time. This volume conveys the many-sidedness of Darwin's reception and exhibit his far-reaching impact on our self- understanding as human beings.

As past president of both the History of Science Society and the American Society of Church History, Ronald L. Numbers is uniquely qualified to assess the historical relations between science and Christianity. In this collection of his most recent essays, he moves beyond the clichés of conflict and harmony to explore the tangled web of historical interactions involving scientific and religious beliefs. In his lead essay he offers an unprecedented overview of the history of science and Christianity from the perspective of the ordinary people who filled the pews of churchesor loitered around outside. Unlike the elite scientists and theologians on whom most historians have focused, these vulgar Christians cared little about the discoveries of Copernicus, Newton, and Einstein. Instead, they worried about the causes of the diseases and disasters that directly affected their lives and about scientists preposterous attempts to trace human ancestry back to apes. Far from dismissing opinion-makers in the pulpit, Numbers closely looks at two the most influential Protestant theologians in nineteenth-century America: Charles Hodge and William Henry Green. Hodge, after decades of struggling to harmonize Gods two revelationsin nature and in the Biblein the end famously described Darwinism as atheism. Green, on the basis of his careful biblical studies, concluded that Ussher's chronology was unreliable, thus opening the door for Christian anthropologists to accommodate the subsequent discovery of human antiquity. In Science without God Numbers traces the millennia-long history of so-called methodological naturalism, the commitment to explaining the natural world without appeals to the supernatural. By the early nineteenth century this practice was becoming the defining characteristic of science; in the late twentieth century it became the central point of attack in the audacious attempt of intelligent designers to redefine science. Numbers ends his reassessment by arguing that although science has markedly changed the world we live in, it has contributed less to secularizing it than many have claimed. Taken together, these accessible and authoritative essays form a perfect introduction to Christian attitudes towards science since the 17th century.

The question of the origins of the universe is probably one of the most dwelled upon and argued about over the last couple of centuries. Ever since Charles Darwin proposed his theory, evolutionists and creationists want to settle the issue on their sides. But science did not stop at Darwin’s time. It progressed enormously, creating significant problems for Darwinian explanations. Is there a better answer than the dominant neo-Darwinian synthesis? Even more fundamental is the question of whether natural science, by itself, can explain the origins of nature. What are the limits of science and where should we turn to philosophy and theology? How do these three domains—science, philosophy, and theology—relate when addressing the question of origins? Theistic evolution, the idea of God using evolution as a means of creating the universe, faces problems from both classic Christian theology as well as classic metaphysics. Today things do not look good for the dominant views. The time has come to propose a new faith and science synthesis, one that offers a serious approach to the Bible on the one hand and an honest look at biological findings on the other. This book sets a path to such a new synthesis.

For thirty years, Stratford Caldecott has been an inspirational figure in liturgy, fantasy literature, graphic novels, spirituality, education, ecology and social theory. Hundreds of people have learned from his spiritual approaches to the great existential questions. The Beauty of God's House is a Festschrift dedicated to him. The book seeks to cover the whole range of Caldecott's interests, from poetics to politics. Anyone interested in the field of theology and the arts will find much to intrigue them in this delightful multi-authored volume. The common core of Stratford's interests is in the beauty of the cosmos and how it reflects the beauty of God. This book is about the beauty of God's "realm," and it conceives God's realm as the arts, politics, liturgy, religions, and human life. It touches on the many places where beauty and spirituality overlap. It is an engagement in theological aesthetics that goes well beyond the "aesthetic."

This Companion provides an unrivalled view of the field of modern Christian thought, from the Enlightenment to the twentieth century and beyond. Written by an outstanding team of theologians and philosophers of religion, it covers the following topics within Christian thought: Key figures and influencers Central events and movements Major theological issues and key approaches to Christian Theology Recent topics and trends in Christian thought Each entry is clear and accessible, making the book the ideal resource for students of Christian thought and history and philosophy of religion, and a valuable reference for professional theologians and philosophers.

A history of Creationism in Europe, from its reception to its rise and the response that has followed. For decades, the creationist movement was primarily situated in the United States. Then, in the 1970s, American creationists found their ideas welcomed abroad, first in Australia and New Zealand, then Korea, India, South Africa, Brazil, and elsewhere—including Europe, where creationism plays an expanding role in public debates about science policy and school curricula. In this, the first comprehensive history of creationism in Europe, leading historians, philosophers, and scientists narrate the rise of—and response to—scientific creationism, creation science, intelligent design, and organized antievolutionism in countries and religions throughout Europe. Providing a map of creationism in Europe, the authors chart the history of creationist activities and strategies. Over the past forty years, creationism has spread swiftly among European Catholics, Protestants, Jews, Hindus, and Muslims, even as anti-creationists sought to halt it. Anti-evolution messages gained such widespread approval, in fact, that in 2007 the Parliamentary Assembly of the Council of Europe passed a resolution advising member states to “defend and promote scientific knowledge” and “firmly oppose the teaching of creationism as a scientific discipline on an equal footing with the theory of evolution.” Creationism in Europe offers an introduction to the cultural history of modern Europe, the variety of worldviews in Europe, and the interplay of science and religion in a global context. It will be of interest to students and scholars in the history and philosophy of science, religious studies, and evolutionary theory, as well as policy makers and educators concerned about the spread of creationism in our time.

Today we hear renewed calls for a dialogue between science and religion: why has the old question of the relations between science and religion now returned to the public domain and what is at stake in this debate? To answer these questions, historian and sociologist of science Yves Gingras retraces the long history of the troubled relationship between science and religion, from the condemnation of Galileo for heresy in 1633 until his rehabilitation by John Paul II in 1992. He reconstructs the process of the gradual separation of science from theology and religion, showing how God and natural theology became marginalized in the scientific field in the eighteenth and nineteenth centuries. In contrast to the dominant trend among historians of science, Gingras argues that science and religion are social institutions that give rise to incompatible ways of knowing, rooted in different methodologies and forms of knowledge, and that there never was, and cannot be, a genuine dialogue between them. Wide-ranging and authoritative, this new book on one of the fundamental questions of Western thought will be of great interest to students and scholars of the history of science and of religion as well as to general readers who are intrigued by the new and much-publicized conversations about the alleged links between science and religion.