By Shiri Noy and Timothy L. O’Brien
Debates about science and religion—whether they conflict and how they factor into public opinion, policies, and politics—are of longstanding interest to social scientists. Research in this area often examines how those in elite positions use science and religion to justify competing claims. But, more generally how do members of the public incorporate science and religion into their worldviews? Continue reading One Nation, United? Science, Religion, and American Public Opinion
By Thony Christie
***This post originally appeared on The Renaissance Mathematicus on May 17th, 2017 – for the original click here***
Since the re-emergence of science in Europe in the High Middle Ages down to the present the relationship between science and religion has been a very complex and multifaceted one that cannot be reduced to a simple formula or a handful of clichés. Many of the practitioners, who produced that science, were themselves active servants of their respective churches and many of their colleagues, whilst not clerics, were devoted believers and deeply religious. On the other hand there were those within the various church communities, who were deeply suspicious of or even openly hostile to the newly won scientific knowledge that they saw as a threat to their beliefs. Over the centuries positions changed constantly and oft radically and any historian, who wishes to investigate and understand that relationship at any particular time or in any given period needs to tread very carefully and above all not to approach their research with any preconceived conclusions or laden down with personal prejudices in one direction or another. Continue reading Perpetuating the Myths
By Mairead Shanahan
As the seriousness of the human impact on a changing global climate becomes evident, many religious movements are developing theological responses to such ecological issues. As one of the fastest growing Christian denominations on the globe, Pentecostal and Charismatic churches are now formulating theological positions on anthropogenic climate change. Australian neo-Pentecostal churches such as Hillsong, C3 Church, Planetshakers and Influencers Church, are part of this global Pentecostal Charismatic movement. These Christian churches emphasise receipt of spiritual gifts as evidence of salvation; blessings can take the form of glossolalia (speaking in tongues), healing and prophesy interpretation. Continue reading Australian neo-Pentecostal perspectives on anthropogenic climate change
By Dr Stephen Pihlaja
For the last 10 years, I have been studying interactions between Christians and atheists on YouTube and social media, focusing particularly on how they structure arguments and categories to fit very specific social contexts. One recurring issue in my work, and one that seems particularly prescient as we collectively practice saying the words ‘President Tump’, is how arguments about theology and science are often used to reinforce beliefs which a user’s audience might already hold. They need not be logical or fact-based, but they must appear to be delivered by an ally and broadly comport with a viewer’s own belief system.
One social media user, Joshua Feuerstein, provides a particularly good case study of how this operates. He has over 2 million likes on Facebook and holds a set of intersectional beliefs that are not uncommon—the redemptive power of Jesus Christ, the right to bear arms, a small government, and Donald Trump. His videos are portrait—shot on his phone—and feature two minutes of focused and simple sermons meant to be shared for the encouragement of all.
Continue reading ‘How much faith does it take?’ Arguing for Creationism on Facebook
By Richard Fallon
No one could accuse the Reverend Henry Neville Hutchinson (1856-1927) of being close-minded. He belonged to the Geological Society, the Anthropological Institute, the Royal Geographical Society, the Zoological Society, the Folk-Lore Society, the Palæontographical Society, and the Hampstead Scientific Society. He wrote a great number of popular science books, especially during a prolific period in the 1890s. He sculpted models of dinosaurs and gemstones, made scientific instruments, and even proposed designs for gas fittings that would leave a room smelling ‘fresh and sweet’.
Hutchinson was also a clergyman. Admittedly, due to illness, for most of his adult life he was an unbeneficed clergyman and worked as a writer. But, as his Geological Society obituarist observed, the ‘expository power which his ill health lost to the Church was a gain to science’. Amongst the most famous—and, according to some reviews, infamous—of Hutchinson’s popular science books were the lushly-illustrated, dinosaur-filled Extinct Monsters (1892) and controversial Prehistoric Man and Beast (1896).
Continue reading Henry Neville Hutchinson: Dinosaurs, Evolution, and Faith
By Peter Harrison
A note from the editor: In a previous article on this site, historian of science Bernard Lightman offered a reflection on the new work of Peter Harrison. Harrison’s book, The Territories of Science and Religion, seeks to outline how conceptions of science and religion have changed throughout history, and details the inadequacy of projecting our present categories onto the past. In his reflection, Lightman raised four points about Harrison’s work: concerning the influence of Darwin’s evolution, the role of ‘professionalization’, the impact of evolution on natural theology, and how Harrison’s Territories relates to the ‘complexity thesis’, the current dominant idea in the historiography of science and religion. Below is Harrison’s response to Lightman’s post:
I’m grateful to Bernie Lightman for his thoughtful and perceptive comments on The Territories of Science and Religion. Lightman is a leading authority on science and religion in the nineteenth century, and a scholar from whom I have learned a great deal. Accordingly, I was interested to see his assessment of my treatment of a pivotal period in which he has a particular expertise. Fortunately, it seems mostly to have passed muster, although Lightman has issued a few challenges and identified some important issues that warrant further attention. Continue reading Old Categories, New Territories, and Future Directions: A Response to Bernard Lightman
By Tom Aechtner
I would like to think that I’m a rational person; an individual who logically considers my actions and attitudes. For instance, it’s my hope that when faced with an advertising campaign I would thoroughly study every claim an advert might make, rather than being affected by flashy images or persuasive rhetoric. My guess is that I’m not alone in thinking this about myself.
Many of us perceive ourselves to be sensible people who are not easily swayed by the guiles of persuasive techniques, such as those found in advertising pitches or political speeches. The problem, however, is that decades of persuasion research has revealed we usually don’t have the ability or the motivation to diligently evaluate the many persuasive messages we are bombarded with on a daily basis. Continue reading Persuasion in the Evolution Wars
Perhaps nobody wants to be an “Anti.” In the American abortion debates, both sides typically self-identify as “Pro-” (Choice or Life) and debase their opponents as being “anti” something-else; anti-abortion, anti-life, anti-women. People, organizations, and statements may be described as Anti-Islamic, Anti-Family, Anti-Semitic, Anti-EU, Anti-LGBT; those descriptors are most often used critically.
We seem to live in an anti-anti era, and as a historian, it’s important to be highly sensitive to “actors’ categories” describing and classifying ideas and issues in ways people themselves used. This is why some historians of “science” and “religion” have argued against using those terms to describe human activity in the ancient world, or in non-Western cultures. At the same time, respecting actors’ categories does not mean giving historical figures license to define their own legacy. Hindsight and context allows historians to observe the larger trends that individuals are part of, even when people at the time couldn’t see them. Continue reading What is the history of “Antievolution”?
One night in June 2015 in Freetown, Sierra Leone, the Ghanaian Prophet Daniel Amoateng roared to a crying, praising and screaming crowd that there would be ‘No more Ebola’. Backed by the clanks of an electric keyboard, the noise became rapturous with call, response and cheers as Amoateng declared over and over that the disease must ‘touch nobody’. Aside from prophecy, Amoateng donated scholarships to orphans affected by Ebola and, for his efforts, received the 2015 Ghana UK-Based Achievement (GUBA) Humanitarian Award. Continue reading Prophecy, Mistrust and Development: Religion and the 2014-15 Ebola Epidemic in Sierra Leone
What’s the best way for non-creationists to think about creationists? Some view them, unhelpfully, as inescapably anti-modern, utterly unwilling to face facts. This unwillingness is often supposed to be linked to religion itself, with religious belief understood as diametrically opposed to the scientific process. Science, we are told, is about facing facts, being open to correction, being willing to be wrong. Religion, we are sometimes told, is about none of those things. Continue reading What’s the best way to think about creationists?