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From Chaos to Order: The Random Process as the "Precision Tool" of God
http://biologos.org/blog/understanding-random |
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Understanding Evolution: An Introduction to Populations and Speciation
http://biologos.org/blog/understanding-evolution-an-introduction-to-populations-and-speciation |
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Narrative Theology
November 30, 2011 When addressing the science and faith dialogue, one of the first things we must look at is how we interpret scripture. In today's video, Dr. Nancey Murphy, Professor of Christian Philosophy at Fuller Theological Seminary discusses the importance of stories as a tool for the ancient writers to teach theological truths, especially about the nature of creation (who created? what is the role of humanity in the creation?). It can sound frightening to some people to hear others speaking comfortably about the creation stories not being historical, but this is not the same as saying the stories are not true, only that they are not true on a certain level. They are theologically true... |
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Biologs.org is an effort for "science/religion dialogue" (science/Christian dialogue actually). I've always been puzzled by a common yet peculiar phenomenon. People often say "science/religion dialogue" in the title and then slipped into science/Christian dialogue in content. Just like in this web site. I could not help but asked, "Where have all the other religions gone, especially those atheistic ones such as Buddhism and Taoism?" Might be because atheistic religions are not in as much tension with science as theistic religions are, so they are less in need of "dialogues," because they are in harmony with science already. So here comes the Biologos.org. Out of tension between science and Christianity. Lovers love, they do not do dialogues (they do romantic chats). They don't need dialogues. Only enemies need "dialogues." When two are in a dialogue, it is because they are basically enemies yet trying to understand the other side. The very existence of Biologos.org suggests that science and Christianity are enemies, at least having real tensions at very basic levels. I fully support dialogues, though. Because efforts to understand are much better than wars.
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Jefferson’s Bible and the Tears of Christ
by Makoto Fujimura March 31, 2012 Alex's comment: It is regretable that Jesus’ tears, as an expression of deep human emotions, have been cut out by Jefferson. The Bible has been put together through a process of including “authentic” books and letters. In the process, many other books have been excluded. Those in the first centuries who did the choosing (also a kind of cut-and-paste) did it according to their own criteria, which in turn were based on the culture and knowledge of their times. Nearly two thousand years later, Jefferson repeated the cut-and-paste work, this time on the Bible itself. Jefferson’s choosing may be far from perfect. But his very act reminds us of the human process of formation of the Bible. |
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Andrew Sullivan: Christianity in Crisis
Apr 2, 2012 "He [Jefferson] believed that stripped of the doctrines of the Incarnation, Resurrection, and the various miracles, the message of Jesus was the deepest miracle. And that it was radically simple. It was explained in stories, parables, and metaphors—not theological doctrines of immense complexity. It was proven by his willingness to submit himself to an unjustified execution. The cross itself was not the point; nor was the intense physical suffering he endured. The point was how he conducted himself through it all—calm, loving, accepting, radically surrendering even the basic control of his own body and telling us that this was what it means to truly transcend our world and be with God. Jesus, like Francis, was a homeless person, as were his closest followers. He possessed nothing—and thereby everything." "What Jefferson saw in Jesus of Nazareth was utterly compatible with reason and with the future; what Saint Francis trusted in was the simple, terrifying love of God for Creation itself. That never ends. "This Christianity comes not from the head or the gut, but from the soul. It is as meek as it is quietly liberating. It does not seize the moment; it lets it be. It doesn’t seek worldly recognition, or success, and it flees from power and wealth. It is the religion of unachievement. And it is not afraid. In the anxious, crammed lives of our modern twittering souls, in the materialist obsessions we cling to for security in recession, in a world where sectarian extremism threatens to unleash mass destruction, this sheer Christianity, seeking truth without the expectation of resolution, simply living each day doing what we can to fulfill God’s will, is more vital than ever. It may, in fact, be the only spiritual transformation that can in the end transcend the nagging emptiness of our late-capitalist lives, or the cult of distracting contemporaneity, or the threat of apocalyptic war where Jesus once walked." |
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Randomness and God’s Governance, Part 1
Randall Pruim | May 7, 2012 | BioLogos ...So where does the uneasiness come from? Likely it comes from the feeling that taking randomness seriously means not taking God seriously. Or put more strongly, it comes from a fear that believing in randomness means not believing in God. Next week we’ll address that problem by asking the question, “Could God use randomness to achieve his purposes?” Alex's comment: This is also my problem with the God model. The ubiquity of randomness speaks strongly against the existence of "God's providence." Instead of claiming that "God's providence works via randomness," why not just stop at randomness and refrain from speculating beyond it? Anybody can say anything "works via randomness." For example, "Flying Spaghetti Monster (FSM)'s providence works via randomness." When asked "why FSM?" an often encountered answer is that "I have faith in FSM; faith, precisely because It cannot be seen." In my opinion, "faith" is just a pretty name for speculation (or gambling). Yes, I cannot disprove the existence of an unobservable ("spirit") FSM (or God) behind randomness, but there is no good reason to speculate its existence either. And the burden of proof is on the side of the believer. |
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What is Scientism?
Thomas Burnett | June 11, 2012 | BioLogos http://biologos.org/blog/what-is-scientism ...Philosopher Tom Sorell offers a more precise definition: “Scientism is a matter of putting too high a value on natural science in comparison with other branches of learning or culture.” MIT physicist Ian Hutchinson offers a closely related version, but more extreme: “Science, modeled on the natural sciences, is the only source of real knowledge.”... ...So if science is distinct from scientism, what is it? Science is an activity that seeks to explore the natural world using well-established, clearly-delineated methods. Given the complexity of the universe, from the very big to very small, from inorganic to organic, there is a vast array of scientific disciplines, each with its own specific techniques. The number of different specializations is constantly increasing, leading to more questions and areas of exploration than ever before. Science expands our understanding, rather than limiting it. Scientism, on the other hand, is a speculative worldview about the ultimate reality of the universe and its meaning. Despite the fact that there are millions of species on our planet, scientism focuses an inordinate amount of its attention on human behavior and beliefs. Rather than working within carefully constructed boundaries and methodologies established by researchers, it broadly generalizes entire fields of academic expertise and dismisses many of them as inferior. With scientism, you will regularly hear explanations that rely on words like “merely”, “only”, “simply”, or “nothing more than”. Scientism restricts human inquiry. It is one thing to celebrate science for its achievements and remarkable ability to explain a wide variety of phenomena in the natural world. But to claim there is nothing knowable outside the scope of science would be similar to a successful fisherman saying that whatever he can't catch in his nets does not exist. Once you accept that science is the only source of human knowledge, you have adopted a philosophical position (scientism) that cannot be verified, or falsified, by science itself. It is, in a word, unscientific. Alex's comment: //Scientism, on the other hand, is a speculative worldview about the ultimate reality of the universe and its meaning.// Yes. Religions also speculate a worldview about the ultimate reality of the universe and its meaning. Some traditional religions do the speculation according to some ancient folklores. A worldview speculated with latest discoveries of science is likely to be a better bet than a worldview speculated around some ancient folklores. Scientism can be defined as formation of a worldview based on science. Scientism, as an act of worldview forming, does not (and cannot) abolish emotional enjoyments such as aesthetic appreciation of arts, romantic love, and religious activities. These are good examples of human experiences outside science. The rational exercise of formation of a worldview, however, shall be done around latest scientific discoveries. Scientism is appropriate in this sense. The term "scientism" is sometimes used in a negative sense. When used that way, the charge of "scientism" shall be carefully limited to specific situations. If used against the claim that there is no knowledge beyond science, few will disagree. But "scientism" shall not be misused, say, by a tribe which worships lightnings to prevent the scientific study of lightnings. By the same token, scientific study of the psycho-social phenomenon of religion is legitimate and is not "scientism." Philosopher Daniel Dennett responded to criticism of his book Breaking the Spell: Religion as a Natural Phenomenon by saying that "when someone puts forward a scientific theory that [religious critics] really don't like, they just try to discredit it as 'scientism'." http://en.wikipedia.org/wiki/Scientism |
The Trouble with Scientism
Philip Kitcher | May 4, 2012 | The New Republic Why history and the humanities are also a form of knowledge. |
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Evolution, Creation, and The Sting of Death: A Response to John Laing, Part 1
Jeffrey Schloss August 10, 2012 http://biologos.org/blog/evolution-creation-and-the-sting-of-death-part-1 In his thoughtful, gracious, and fair-minded essay, Professor John Laing focuses on what many believers and non-believers alike recognize as perhaps the most significant challenge to faith in an all-good, -knowing, and -powerful Creator God: the problem of natural evil, and in particular, the acrid sting of death. While the issue is an ancient one, Laing—and many other contemporary commentators who range from sympathetic to antagonistic toward biblical theism—view evolution as exacerbating the problem to the point that one must choose between the good God of scripture and the truth of evolution. Although the general issue of “evolution and evil” is manifold and beyond the scope of a single essay, John (if I may), zeros in on two ways in which evolution seems to aggravate the particular theological challenge of death. First, in the view of scripture, death is “an invader, disturber of the peace, and a force of evil”; therefore its primordial (as opposed to post hoc) place in the world described by evolution seems incommensurate with an originally good creation. Second, it is not just the primordial place but also the functional role of death that appears to constitute a problem: evolution by natural selection is widely viewed as being driven by death, and more generally by fierce competition, in a way that seems hard to reconcile as a mode of creation that a wise and good God would employ. ... |
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"And God Saw That It Was Good": Death and Pain in the Created Order, Part 1
Keith Miller November 21, 2012 http://biologos.org/blog/death-and-pain-in-the-created-order-part-1 Alex's comment: The theological problem of theodicy revisited. Let us see how this attempt turns out. This is an appropriate picture used in the article. What if I were the killed bird in the picture? This is entirely possible. I am a prey and the meaning of my life is to feed my predator! God made me to be food. Good food may be. The purpose of me is to feed my eater. 如果我是一頭被臘殺的動物,神造我的目的便是作為食物,我的生命的意義就是養活吃我的生物。好一個目的。好一個意義。 |
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Infographic: “In the Pipeline” for Our Evolution & Christian Faith Grant Program
April 1, 2013 http://biologos.org/blog/infographic-in-the-pipeline-for-our-evolution-christian-faith-grant-program |
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