Theological Appropriation of Scientific Understandings: Response to Hefner, Wicken, Eaves, and Tipler
Abstract. Philip Hefner's focus on contingency and field as the guiding concepts in my thinking and his characterization of my theological enterprise as a Lakatosian research program are appropriate and helpful. I welcome Jeffrey Wicken's holistic approach to the emergence of life. Theolog...
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
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Published: |
Open Library of Humanities$s2024-
1989
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In: |
Zygon
Year: 1989, Volume: 24, Issue: 2, Pages: 255-271 |
Further subjects: | B
Thermodynamics
B contingency and field B Lakatosian research program B double helix B eschatology and the Omega Point B self-organizing systems |
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Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
Parallel Edition: | Non-electronic
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520 | |a Abstract. Philip Hefner's focus on contingency and field as the guiding concepts in my thinking and his characterization of my theological enterprise as a Lakatosian research program are appropriate and helpful. I welcome Jeffrey Wicken's holistic approach to the emergence of life. Theology can appropriate the language of self-organizing systems exploiting the thermodynamic flow of energy degradation for interpreting organic life as a creation of the Spirit of God. However, I cannot sympathize with Lindon Eaves's equation of “hard science” with a reductionism which raises the double helix to the status of icon; the “meaning” of DNA derives from its place in the total phenomenon of life—not the reverse. Frank Tipler's cosmology raises the prospect of a rapprochement between physics and theology in the area of eschatology. A Christian cosmology, however, would require at least three modifications: contingency in the history of creation; the uniqueness of Jesus' resurrection; and the relation of these to the problem of evil. | ||
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