World-renowned scientist Francis Collins and fellow scientist Karl Giberson show how we can embrace both science and faith, without compromising either. Their fascinating treatment explains how God cares for and interacts with his creation while science offers a reliable way to understand the world he made.
the language of science and faith
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Dr Francis S. Collins, head of the Human Genome Project, is one of the world's leading scientists, working at the cutting edge of the study of DNA, the code of life. Yet he is also a man of unshakable faith in God. How does he reconcile the seemingly unreconcilable? In THE LANGUAGE OF GOD he explains his own journey from atheism to faith, and then takes the reader on a stunning tour of modern science to show that physics, chemistry and biology -- indeed, reason itself -- are not incompatible with belief. His book is essential reading for anyone who wonders about the deepest questions of all: why are we here? How did we get here? And what does life mean?
Exploring the use of scientific language in the news, and examining how scientific ideas are reported and communicated, this title takes a look at the use and misuse of scientific language and how it shapes our lives. It is useful for those interested in English Language, Linguistics, Journalism, Communications Studies or Science Communication.
The world is increasingly becoming . one. It is, at the same time, one endangered ecosystem and one thriving market place with material and spiritual goods on competitive display. And the good and evil things of life cannot easily be sorted out. The world is becoming one also in the sense that it is better understood today than it was in earlier times, that the material good and the spiritual good, though seemingly belonging to different realms of fact defined by their respective modes of existence, together constitute effectively one and the same reality: the modem world of science, technology, computerized administration and power, that calls upon humankind to struggle for a 'just, participatory and sustainable society' * , and to strive for a society of the future that will be the world over both long-lived and worth living. The Second European Conference on Science and Religion, held on 10-13th. March, 1988, on the campus of the Universiteit Twente, Enschede, The Netherlands, was meant to be a modest market place, a forum, where standpoints and opinions could be presented and criticized. It was meant to offer an opportunity to meet and to make acquaintances in the expectation that the exchange of thoughts would lead to new conceptual horizons that would challenge what so far had been considered as hard fact or what until now had been looked upon as a distinctive feature of a well-established view either of the kingdom of the sciences or of the realm of religion.
Pannenberg poses theological questions to natural scientists that illuminate his personal position on issues dealing with theology and the natural sciences, especially physics, reviewing the relationship between natural law and contingency, the importance of the spirit in the phenomenon of life, field theory, language, and the theological account for the nature of God and God's creative activity.
With her customary grace, intelligence and wit, Barbara Brown Taylor wonders why science and faith have become polarized in the popular imagination. She explores what quantum physics, the new biology and chaos theory can teach people of faith and why scientists sound like poets and why physicists use the language of imagination, ambiguity, and mystery that is also found in scripture. In explaining why the church should care about the new insights of science, Taylor suggests ways we might close the gap between spirit and matter, between the sacred and the secular, and celebrate our shared life in the “web of creation” where nothing is without consequence, where all things coexist, where faith and science together seek to discover the same truths about the universe.
That the longstanding antagonism between science and religion is irreconcilable has been taken for granted. And in the wake of recent controversies over teaching intelligent design and the ethics of stem-cell research, the divide seems as unbridgeable as ever. In Science vs. Religion, Elaine Howard Ecklund investigates this unexamined assumption in the first systematic study of what scientists actually think and feel about religion. In the course of her research, Ecklund surveyed nearly 1,700 scientists and interviewed 275 of them. She finds that most of what we believe about the faith lives of elite scientists is wrong. Nearly 50 percent of them are religious. Many others are what she calls "spiritual entrepreneurs," seeking creative ways to work with the tensions between science and faith outside the constraints of traditional religion. The book centers around vivid portraits of 10 representative men and women working in the natural and social sciences at top American research universities. Ecklund's respondents run the gamut from Margaret, a chemist who teaches a Sunday-school class, to Arik, a physicist who chose not to believe in God well before he decided to become a scientist. Only a small minority are actively hostile to religion. Ecklund reveals how scientists-believers and skeptics alike-are struggling to engage the increasing number of religious students in their classrooms and argues that many scientists are searching for "boundary pioneers" to cross the picket lines separating science and religion. With broad implications for education, science funding, and the thorny ethical questions surrounding stem-cell research, cloning, and other cutting-edge scientific endeavors, Science vs. Religion brings a welcome dose of reality to the science and religion debates.
|Book Title||: The Relation of Natural Science to Revealed Religion An Address Delivered Before the Boston Natural History Society June 7 1837|
|Author||: Hubbard WINSLOW|
|Release Date||: 1837|
|Available Language||: English, Spanish, And French|