Christianity and science

Most sources of knowledge available to early Christians were connected to pagan world-views. There were various opinions on how Christianity should regard pagan learning, which included its ideas about nature. For instance, among early Christian teachers, Tertullian (c. 160–220) held a generally negative opinion of Greek philosophy, while Origen (c. 185–254) regarded it much more favorably and required his students to read nearly every work available to them.[1]

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Science and Religion are portrayed to be in harmony in the Tiffany window Education (1890).

Historically, Christianity has been and still is a patron of sciences. It has been prolific in the foundation of schools, universities and hospitals, and many clergy have been active in the sciences. Historians of science such as Pierre Duhem credit medieval Catholic mathematicians and philosophers such as John Buridan, Nicole Oresme and Roger Bacon as the founders of modern science.[2] Duhem concluded that "the mechanics and physics of which modern times are justifiably proud to proceed, by an uninterrupted series of scarcely perceptible improvements, from doctrines professed in the heart of the medieval schools".[3]

Overview
Science, and particularly geometry and astronomy, was linked directly to the divine for most medieval scholars. The compass in this 13th-century manuscript is a symbol of creation.

Earlier attempts at reconciliation of Christianity with Newtonian mechanics appear quite different from later attempts at reconciliation with the newer scientific ideas of evolution or relativity.[4] Many early interpretations of evolution polarized themselves around a struggle for existence. These ideas were significantly countered by later findings of universal patterns of biological cooperation. According to John Habgood, all man really knows here is that the universe seems to be a mix of good and evil, beauty and pain, and that suffering may somehow be part of the process of creation. Habgood holds that Christians should not be surprised that suffering may be used creatively by God, given their faith in the symbol of the Cross.[4] Robert John Russell has examined consonance and dissonance between modern physics, evolutionary biology, and Christian theology.[5][6]

Clerks studying astronomy and geometry.
France, early 15th century.

Christian philosophers Augustine of Hippo (354–430) and Thomas Aquinas[7] held that scriptures can have multiple interpretations on certain areas where the matters were far beyond their reach, therefore one should leave room for future findings to shed light on the meanings. The "Handmaiden" tradition, which saw secular studies of the universe as a very important and helpful part of arriving at a better understanding of scripture, was adopted throughout Christian history from early on.[8] Also the sense that God created the world as a self operating system is what motivated many Christians throughout the Middle Ages to investigate nature.[9]

Modern historians of science such as J.L. Heilbron,[10] Alistair Cameron Crombie, David Lindberg,[11] Edward Grant, Thomas Goldstein,[12] and Ted Davis have reviewed the popular notion that medieval Christianity was a negative influence in the development of civilization and science. In their views, not only did the monks save and cultivate the remnants of ancient civilization during the barbarian invasions, but the medieval church promoted learnings and science through its sponsorship of many universities which, under its leadership, grew rapidly in Europe in the 11th and 12th centuries. St. Thomas Aquinas, the Church's "model theologian", not only argued that reason is in harmony with faith, he even recognized that reason can contribute to understanding revelation, and so encouraged intellectual development. He was not unlike other medieval theologians who sought out reason in the effort to defend his faith.[13] Some of today's scholars, such as Stanley Jaki, have claimed that Christianity with its particular worldview, was a crucial factor for the emergence of modern science.[14]

David C. Lindberg states that the widespread popular belief that the Middle Ages was a time of ignorance and superstition due to the Christian church is a "caricature". According to Lindberg, while there are some portions of the classical tradition which suggest this view, these were exceptional cases. It was common to tolerate and encourage critical thinking about the nature of the world. The relation between Christianity and science is complex and cannot be simplified to either harmony or conflict, according to Lindberg.[15] Lindberg reports that "the late medieval scholar rarely experienced the coercive power of the church and would have regarded himself as free (particularly in the natural sciences) to follow reason and observation wherever they led. There was no warfare between science and the church."[16] Ted Peters in Encyclopedia of Religion writes that although there is some truth in the "Galileo's condemnation" story but through exaggerations, it has now become "a modern myth perpetuated by those wishing to see warfare between science and religion who were allegedly persecuted by an atavistic and dogma-bound ecclesiastical authority".[17] In 1992, the Catholic Church's seeming vindication of Galileo attracted much comment in the media.

A degree of concord between science and religion can be seen in religious belief and empirical science. The belief that God created the world and therefore humans, can lead to the view that he arranged for humans to know the world. This is underwritten by the doctrine of imago dei. In the words of Thomas Aquinas, "Since human beings are said to be in the image of God in virtue of their having a nature that includes an intellect, such a nature is most in the image of God in virtue of being most able to imitate God".[18]

During the Enlightenment, a period "characterized by dramatic revolutions in science" and the rise of Protestant challenges to the authority of the Catholic Church via individual liberty, the authority of Christian scriptures became strongly challenged. As science advanced, acceptance of a literal version of the Bible became "increasingly untenable" and some in that period presented ways of interpreting scripture according to its spirit on its authority and truth.[19]

Perspectives on evolution

In recent history, the theory of evolution has been at the center of controversy between Christianity and science, largely in America. Christians who accept a literal interpretation of the biblical account of creation find incompatibility between Darwinian evolution and their interpretation of the Christian faith.[20] Creation science or scientific creationism[21] is a branch of creationism that attempts to provide scientific support for the Genesis creation narrative in the Book of Genesis and attempts to disprove generally accepted scientific facts, theories and scientific paradigms about the geological history of Earth, cosmology, the chemical origins of life and biological evolution.[22][23] It began in the 1960s as a fundamentalist Christian effort in the United States to prove Biblical inerrancy and falsify the scientific evidence for evolution.[24] It has since developed a sizable religious following in the United States, with creation science ministries branching worldwide.[25] In 1925, The State of Tennessee passed the Butler Act, which prohibited the teaching of the theory of evolution in all schools in the state. Later that year, a similar law was passed in Mississippi, and likewise, Arkansas in 1927. In 1968, these "anti-monkey" laws were struck down by the Supreme Court of the United States as unconstitutional, "because they established a religious doctrine violating both the First and Fourth Amendments to the Constitution.[26]

Most scientists have rejected creation science for several reasons, including that its claims do not refer to natural causes and cannot be tested. In 1987, the United States Supreme Court ruled that creationism is religion, not science, and cannot be advocated in public school classrooms.[27]

Theistic evolution is a discipline that accepts the current scientific understanding of the age of the Earth and the theory of evolution. It includes a range of beliefs, including views described as evolutionary creationism, which accepts most findings of modern science but also upholds classical religious understandings of God and creation in Christian context.[28]

History

Influence of a biblical worldview on early modern science

According to Andrew Dickson White's A History of the Warfare of Science with Theology in Christendom from the 19th century, a biblical worldview affected negatively the progress of science through time. Dickinson also argues that immediately following the Reformation matters were even worse. The interpretations of Scripture by Luther and Calvin became as sacred to their followers as the Scripture itself. For instance, when Georg Calixtus ventured, in interpreting the Psalms, to question the accepted belief that "the waters above the heavens" were contained in a vast receptacle upheld by a solid vault, he was bitterly denounced as heretical.[29] Today, much of the scholarship in which the conflict thesis was originally based is considered to be inaccurate. For instance, the claim that early Christians rejected scientific findings by the Greco-Romans is false, since the "handmaiden" view of secular studies was seen to shed light on theology. This view was widely adapted throughout the early medieval period and afterwards by theologians (such as Augustine) and ultimately resulted in fostering interest in knowledge about nature through time.[30] Also, the claim that people of the Middle Ages widely believed that the Earth was flat was first propagated in the same period that originated the conflict thesis[31] and is still very common in popular culture. Modern scholars regard this claim as mistaken, as the contemporary historians of science David C. Lindberg and Ronald L. Numbers write: "there was scarcely a Christian scholar of the Middle Ages who did not acknowledge [earth's] sphericity and even know its approximate circumference."[31][32] From the fall of Rome to the time of Columbus, all major scholars and many vernacular writers interested in the physical shape of the earth held a spherical view with the exception of Lactantius and Cosmas.[33]

Set of pictures for a number of notable Scientists self-identified as Christians: Isaac Newton, Robert Boyle, Francis Bacon and Johannes Kepler.

H. Floris Cohen argued for a biblical Protestant, but not excluding Catholicism, influence on the early development of modern science.[34] He presented Dutch historian R. Hooykaas' argument that a biblical world-view holds all the necessary antidotes for the hubris of Greek rationalism: a respect for manual labour, leading to more experimentation and empiricism, and a supreme God that left nature and open to emulation and manipulation.[34] It supports the idea early modern science rose due to a combination of Greek and biblical thought.[35][36]

Oxford historian Peter Harrison is another who has argued that a biblical worldview was significant for the development of modern science. Harrison contends that Protestant approaches to the book of scripture had significant, if largely unintended, consequences for the interpretation of the book of nature.[37] Harrison has also suggested that literal readings of the Genesis narratives of the Creation and Fall motivated and legitimated scientific activity in seventeenth-century England. For many of its seventeenth-century practitioners, science was imagined to be a means of restoring a human dominion over nature that had been lost as a consequence of the Fall.[38]

Historian and professor of religion Eugene M. Klaaren holds that "a belief in divine creation" was central to an emergence of science in seventeenth-century England. The philosopher Michael Foster has published analytical philosophy connecting Christian doctrines of creation with empiricism. Historian William B. Ashworth has argued against the historical notion of distinctive mind-sets and the idea of Catholic and Protestant sciences.[39] Historians James R. Jacob and Margaret C. Jacob have argued for a linkage between seventeenth century Anglican intellectual transformations and influential English scientists (e.g., Robert Boyle and Isaac Newton).[40] John Dillenberger and Christopher B. Kaiser have written theological surveys, which also cover additional interactions occurring in the 18th, 19th, and 20th centuries.[41][42] Philosopher of Religion, Richard Jones, has written a philosophical critique of the "dependency thesis" which assumes that modern science emerged from Christian sources and doctrines. Though he acknowledges that modern science emerged in a religious framework, that Christianity greatly elevated the importance of science by sanctioning and religiously legitimizing it in medieval period, and that Christianity created a favorable social context for it to grow; he argues that direct Christian beliefs or doctrines were not primary source of scientific pursuits by natural philosophers, nor was Christianity, in and of itself, exclusively or directly necessary in developing or practicing modern science.

Oxford University historian and theologian John Hedley Brooke wrote that "when natural philosophers referred to laws of nature, they were not glibly choosing that metaphor. Laws were the result of legislation by an intelligent deity. Thus the philosopher René Descartes (1596–1650) insisted that he was discovering the "laws that God has put into nature." Later Newton would declare that the regulation of the solar system presupposed the "counsel and dominion of an intelligent and powerful Being."[43] Historian Ronald L. Numbers stated that this thesis "received a boost" from mathematician and philosopher Alfred North Whitehead's Science and the Modern World (1925). Numbers has also argued, "Despite the manifest shortcomings of the claim that Christianity gave birth to science—most glaringly, it ignores or minimizes the contributions of ancient Greeks and medieval Muslims—it too, refuses to succumb to the death it deserves."[44] The sociologist Rodney Stark of Baylor University, argued in contrast that "Christian theology was essential for the rise of science."[45]

Reconciliation in Britain in the early 20th century

In Reconciling Science and Religion: The Debate in Early-twentieth-century Britain, historian of biology Peter J. Bowler argues that in contrast to the conflicts between science and religion in the U.S. in the 1920s (most famously the Scopes Trial), during this period Great Britain experienced a concerted effort at reconciliation, championed by intellectually conservative scientists, supported by liberal theologians but opposed by younger scientists and secularists and conservative Christians. These attempts at reconciliation fell apart in the 1930s due to increased social tensions, moves towards neo-orthodox theology and the acceptance of the modern evolutionary synthesis.[46]

In the 20th century, several ecumenical organizations promoting a harmony between science and Christianity were founded, most notably the American Scientific Affiliation, The Biologos Foundation, Christians in Science, The Society of Ordained Scientists, and The Veritas Forum.[47]

Branches of Christianity

Catholicism
Gregor Mendel, Augustinian Friar and scientist, who developed theories on genetics for the first time.

While refined and clarified over the centuries, the Catholic position on the relationship between science and religion is one of harmony, and has maintained the teaching of natural law as set forth by Thomas Aquinas. For example, regarding scientific study such as that of evolution, the church's unofficial position is an example of theistic evolution, stating that faith and scientific findings regarding human evolution are not in conflict, though humans are regarded as a special creation, and that the existence of God is required to explain both monogenism and the spiritual component of human origins. Catholic schools have included all manners of scientific study in their curriculum for many centuries.[48]

Galileo once stated "The intention of the Holy Spirit is to teach us how to go to heaven, not how the heavens go."[49] In 1981, John Paul II, then pope of the Catholic Church, spoke of the relationship this way: "The Bible itself speaks to us of the origin of the universe and its make-up, not in order to provide us with a scientific treatise, but in order to state the correct relationships of Man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth it expresses itself in the terms of the cosmology in use at the time of the writer".[50] The influence of the Church on Western letters and learning has been formidable. The ancient texts of the Bible have deeply influenced Western art, literature and culture. For centuries following the collapse of the Western Roman Empire, small monastic communities were practically the only outposts of literacy in Western Europe. In time, the Cathedral schools developed into Europe's earliest universities and the church has established thousands of primary, secondary and tertiary institutions throughout the world in the centuries since. The Church and clergymen have also sought at different times to censor texts and scholars. Thus different schools of opinion exist as to the role and influence of the Church in relation to western letters and learning.

One view, first propounded by Enlightenment philosophers, asserts that the Church's doctrines are entirely superstitious and have hindered the progress of civilization. Communist states have made similar arguments in their education in order to inculcate a negative view of Catholicism (and religion in general) in their citizens. The most famous incidents cited by such critics are narratives of the Church in relation to Copernicus, Galileo Galilei and Johannes Kepler.

In opposition to this view, some historians of science, including non-Catholics such as J.L. Heilbron,[51] A.C. Crombie, David Lindberg,[52] Edward Grant, Thomas Goldstein,[53] and Ted Davis, have argued that the Church had a significant, positive influence on the development of Western civilization. They hold that, not only did monks save and cultivate the remnants of ancient civilization during the barbarian invasions, but that the Church promoted learning and science through its sponsorship of many universities which, under its leadership, grew rapidly in Europe in the 11th and 12th centuries. St.Thomas Aquinas, the Church's "model theologian," argued that reason is in harmony with faith, and that reason can contribute to a deeper understanding of revelation, and so encouraged intellectual development.[54] The Church's priest-scientists, many of whom were Jesuits, have been among the leading lights in astronomy, genetics, geomagnetism, meteorology, seismology, and solar physics, becoming some of the "fathers" of these sciences. Examples include important churchmen such as the Augustinian abbot Gregor Mendel (pioneer in the study of genetics), Roger Bacon (a Franciscan friar who was one of the early advocates of the scientific method), and Belgian priest Georges Lemaître (the first to propose the Big Bang theory). Other notable priest scientists have included Albertus Magnus, Robert Grosseteste, Nicholas Steno, Francesco Grimaldi, Giambattista Riccioli, Roger Boscovich, and Athanasius Kircher. Even more numerous are Catholic laity involved in science: Henri Becquerel who discovered radioactivity; Galvani, Volta, Ampere, Marconi, pioneers in electricity and telecommunications; Lavoisier, "father of modern chemistry"; Vesalius, founder of modern human anatomy; and Cauchy, one of the mathematicians who laid the rigorous foundations of calculus.

Throughout history many Catholic clerics have made significant contributions to science. These cleric-scientists include Nicolaus Copernicus, Gregor Mendel, Georges Lemaître, Albertus Magnus, Roger Bacon, Pierre Gassendi, Roger Joseph Boscovich, Marin Mersenne, Bernard Bolzano, Francesco Maria Grimaldi, Nicole Oresme, Jean Buridan, Robert Grosseteste, Christopher Clavius, Nicolas Steno, Athanasius Kircher, Giovanni Battista Riccioli, William of Ockham, and others. The Catholic Church has also produced many lay scientists and mathematicians.

Jesuits in science
Matteo Ricci (left) and Xu Guangqi (right) in the Chinese edition of Euclid's Elements published in 1607.

The Jesuits have made numerous significant contributions to the development of science. For example, the Jesuits have dedicated significant study to earthquakes, and seismology has been described as "the Jesuit science".[55] The Jesuits have been described as "the single most important contributor to experimental physics in the seventeenth century".[56] According to Jonathan Wright in his book God's Soldiers, by the eighteenth century the Jesuits had "contributed to the development of pendulum clocks, pantographs, barometers, reflecting telescopes and microscopes, to scientific fields as various as magnetism, optics and electricity. They observed, in some cases before anyone else, the colored bands on Jupiter's surface, the Andromeda nebula and Saturn's rings. They theorized about the circulation of the blood (independently of Harvey), the theoretical possibility of flight, the way the moon affected the tides, and the wave-like nature of light."[57]

The Jesuit China missions of the 16th and 17th centuries introduced Western science and astronomy, then undergoing its own revolution, to China. One modern historian writes that in late Ming courts, the Jesuits were "regarded as impressive especially for their knowledge of astronomy, calendar-making, mathematics, hydraulics, and geography".[58] The Society of Jesus introduced, according to Thomas Woods, "a substantial body of scientific knowledge and a vast array of mental tools for understanding the physical universe, including the Euclidean geometry that made planetary motion comprehensible".[59] Another expert quoted by Woods said the scientific revolution brought by the Jesuits coincided with a time when science was at a very low level in China.

Protestant influence
Columbia University was established by the Church of England.

Protestantism had an important influence on science. According to the Merton Thesis there was a positive correlation between the rise of Puritanism and Protestant Pietism on the one hand and early experimental science on the other.[60] The Merton Thesis has two separate parts: Firstly, it presents a theory that science changes due to an accumulation of observations and improvement in experimental techniques and methodology; secondly, it puts forward the argument that the popularity of science in 17th-century England and the religious demography of the Royal Society (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a correlation between Protestantism and the scientific values.[61] In his theory, Robert K. Merton focused on English Puritanism and German Pietism as having been responsible for the development of the scientific revolution of the 17th and 18th centuries. Merton explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science.[62] Protestant values encouraged scientific research by allowing science to study God's influence on the world and thus providing a religious justification for scientific research.[60]

According of Scientific Elite: Nobel Laureates in the United States by Harriet Zuckerman, a review of American Nobel prizes winners awarded between 1901 and 1972, 72% of American Nobel Prize Laureates, have identified from Protestant background.[63] Overall, Protestant have won a total of 84.2% of all the American Nobel Prizes in Chemistry,[63] 60% in Medicine,[63] 58.6% in Physics,[63] between 1901 and 1972.

Quakers in science
See also: Quakers in science

The Religious Society of Friends, commonly known as Quakers, encouraged some values which may have been conducive to encouraging scientific talents. A theory suggested by David Hackett Fischer in his book Albion's Seed indicated early Quakers in the US preferred "practical study" to the more traditional studies of Greek or Latin popular with the elite. Another theory suggests their avoidance of dogma or clergy gave them a greater flexibility in response to science.

Despite those arguments a major factor is agreed to be that the Quakers were initially discouraged or forbidden to go to the major law or humanities schools in Britain due to the Test Act. They also at times faced similar discriminations in the United States, as many of the colonial universities had a Puritan or Anglican orientation. This led them to attend "Godless" institutions or forced them to rely on hands-on scientific experimentation rather than academia.

Because of these issues it has been stated Quakers are better represented in science than most religions. There are sources, Pendlehill (Thomas 2000) and Encyclopædia Britannica, that indicate that for over two centuries they were overrepresented in the Royal Society. Mention is made of this possibility in studies referenced in religiosity and intelligence and in a book by Arthur Raistrick. Whether this is still accurate, there have been several noteworthy members of this denomination in science. The following names a few.

Eastern Christian influence
See also: Christian influences in Islam and Byzantine science
luminure from the Hunayn ibn-Ishaq al-'Ibadi manuscript of the Isagoge. Hunayn ibn-Ishaq a famous and influential Christian scholar, physician, and scientist of ethnic Arab descent

Christians (particularly Nestorian Christians) contributed to the Arab Islamic Civilization during the Ummayad and the Abbasid periods by translating works of Greek philosophers to Syriac and afterwards to Arabic.[64][65][66] During the 4th through the 7th centuries, scholarly work in the Syriac and Greek languages was either newly initiated, or carried on from the Hellenistic period. Centers of learning and of transmission of classical wisdom included colleges such as the School of Nisibis, and later the School of Edessa, and the renowned hospital and medical academy of Jundishapur; libraries included the Library of Alexandria and the Imperial Library of Constantinople; other centers of translation and learning functioned at Merv, Salonika, Nishapur and Ctesiphon, situated just south of what later became Baghdad.[67][68] The House of Wisdom was a library, translation institute, and academy established in Abbasid-era Baghdad, Iraq.[69][70] Nestorians played a prominent role in the formation of Arab culture,[71] with the Jundishapur school being prominent in the late Sassanid, Umayyad and early Abbasid periods.[72] Notably, eight generations of the Nestorian Bukhtishu family served as private doctors to caliphs and sultans between the 8th and 11th centuries.[73][74]

Modern reception

Individual scientists' views
See also: List of Christians in science and technology, List of Catholic scientists, and List of Christian Nobel laureates
Set of pictures for a number of notable Christian scientists and Inventors.

Many well-known historical figures who influenced Western science considered themselves Christian such as Copernicus,[75] Galileo,[76] Kepler,[77] Newton[78] and Boyle.[79]

Isaac Newton, for example, believed that gravity caused the planets to revolve about the Sun, and credited God with the design. In the concluding General Scholium to the Philosophiae Naturalis Principia Mathematica, he wrote: "This most beautiful System of the Sun, Planets and Comets, could only proceed from the counsel and dominion of an intelligent and powerful being." Other famous founders of science who adhered to Christian beliefs include Galileo, Johannes Kepler, and Blaise Pascal.[80][81]

According to 100 Years of Nobel Prizes a review of Nobel prizes award between 1901 and 2000 reveals that (65.4%) of Nobel Prizes Laureates, have identified Christianity in its various forms as their religious preference.[82]

Overall, Christians are considered a total of 72.5% in Chemistry between 1901 and 2000,[83] 65.3% in Physics,[83] 62% in Medicine,[83] 54% in Economics.[83]

Criticism

Events in Christian Europe, such as the Galileo affair, that were associated with the Scientific Revolution and the Age of Enlightenment led scholars such as John William Draper to postulate a conflict thesis, holding that religion and science have been in conflict methodologically, factually and politically throughout history. This thesis is held by several scientists like Richard Dawkins and Lawrence Krauss. While the conflict thesis remains popular in antitheistic circles, it has lost favor among most contemporary historians of science,[84][85][86][87] and the majority of scientists in elite universities in the U.S. do not hold a conflict view.[88]

gollark: Technically no, if you know all the other participants and their order.
gollark: I couldn't make it work properly, so I'm working on other things instead.
gollark: ```The "apiomemetics" strategy will be as follows:- if this is the first turn, fork process- if you are the parent process, wait for the child to terminate- if child, use a strategy and see how well it goes- at 100th turn (matches are AT LEAST this long), if child, send message to parent via shared memory and exit- repeat with different strategy- store best strategy against current opponent somewhere, use on all subsequent turns```
gollark: And also it infinitely loops somehow.
gollark: Right now it doesn't actually test it.

See also

Notes
  1. Davis, Edward B. (2003). "Christianity, History Of Science And Religion". In Van Huyssteen, Wentzel (ed.). Encyclopedia of Science and Religion. Macmillan Reference USA. pp. 123–7. ISBN 978-0-02-865704-2.
  2. Wallace, William A. (1984). Prelude, Galileo and his Sources. The Heritage of the Collegio Romano in Galileo's Science. N.J.: Princeton University Press.
  3. Lindberg, David C.; Westman, Robert S., eds. (27 Jul 1990) [Duhem, Pierre (1905). "Preface". Les Origines de la statique 1. Paris: A. Hermman. p. iv.]. "Conceptions of the Scientific Revolution from Bacon to Butterfield". Reappraisals of the Scientific Revolution (1st ed.). Cambridge: Cambridge University Press. p. 14. ISBN 0-521-34804-8.
  4. Religion and Science, John Habgood, Mills & Brown, 1964, pp., 11, 14-16, 48-55, 68-69, 90-91, 87
  5. Russell, Robert John (2008). Cosmology: From Alpha to Omega. Minneapolis, MN: Fortress Press. p. 344. ISBN 978-0-8006-6273-8.
  6. Knight, Christopher C. (2008). "God's Action in Nature's World: Essays in Honour of Robert John Russell". Science & Christian Belief. 20 (2): 214–215.
  7. Grant, Edward (2006). Science and Religion, 400 B.C. to A.D. 1550: from Aristotle to Copernicus (Johns Hopkins Paperbacks ed.). Johns Hopkins University Press. p. 222. ISBN 0-8018-8401-2.
  8. Grant 2006, pp. 111–114
  9. Grant 2006, pp. 105–106
  10. "What Time Is It in the Transept?". D. Graham Burnett book review of J.L.Heilbron's work, The Sun in the Church: Cathedrals as Solar Observatories. The New York Times. October 24, 1999. Retrieved 2013-08-01.
  11. Lindberg, David; Numbers, Ronald L (October 2003). When Science and Christianity Meet. University of Chicago Press. ISBN 0-226-48214-6.
  12. Goldstein, Thomas (April 1995). Dawn of Modern Science: From the Ancient Greeks to the Renaissance. Da Capo Press. ISBN 0-306-80637-1.
  13. Pope John Paul II (September 1998). "Fides et Ratio (Faith and Reason), IV". Retrieved 2006-09-15.
  14. Jaki, Stanley L. The Savior of Science. Wm. B. Eerdmans Publishing Company (July 2000), ISBN 0-8028-4772-2.
  15. David C. Lindberg, "The Medieval Church Encounters the Classical Tradition: Saint Augustine, Roger Bacon, and the Handmaiden Metaphor", in David C. Lindberg and Ronald L. Numbers, ed. When Science & Christianity Meet (Chicago: University of Chicago Pr., 2003).
  16. quoted in: Peters, Ted. "Science and Religion". Encyclopedia of Religion p. 8182
  17. Quoted in Ted Peters, "Science and Religion", Encyclopedia of Religion, p. 8182
  18. "Religion and Science (Stanford Encyclopedia of Philosophy)". Plato.stanford.edu. Retrieved 2013-06-16.
  19. "Enlightenment". Stanford Encyclopedia of Philosophy.
  20. "Religion and Science". stanford.edu.
  21. Numbers 2006, pp. 268–285
  22. Plavcan, J. Michael (2007). "The Invisible Bible: The Logic of Creation Science". In Petto, Andrew J.; Godfrey, Laurie R. (eds.). Scientists Confront Creationism. New York, London: Norton. p. 361. ISBN 978-0-393-33073-1. Most creationists are simply people who choose to believe that God created the world-either as described in Scripture or through evolution. Creation scientists, by contrast, strive to use legitimate scientific means both to argue against evolutionary theory and to prove the creation account as described in Scripture.CS1 maint: ref=harv (link)
  23. Numbers 2006, pp. 271–274
  24. Larson, Edward J. (2004). Evolution: The Remarkable History of a Scientific Theory. Modern Library. ISBN 978-0-679-64288-6.CS1 maint: ref=harv (link)
  25. Numbers 2006, pp. 399–431
  26. The Origin of Rights, Roger E. Salhany, Toronto, Calgary, Vancouver:Carswell p. 32-34
  27. "The legislative history demonstrates that the term "creation science," as contemplated by the state legislature, embraces this religious teaching." Edwards v. Aguillard
  28. Collins, Francis S. (2007). The Language of God : A Scientist Presents Evidence for Belief. New York: Free Press. ISBN 978-1-4165-4274-2.
  29. Andrew Dickson White. History of the Warfare of Science with Theology in Christendom (Kindle Locations 1970–2132)
  30. Lindberg, David (2009). "Myth 1: That the Rise of Christianity was Responsible for the Demise of Ancient Science". In Ronald Numbers (ed.). Galileo Goes to Jail and Other Myths About Science and Religion. Harvard University Press. pp. 15–18. ISBN 978-0-674-05741-8.
  31. Jeffrey Russell. Inventing the Flat Earth: Columbus and Modern Historians. Praeger Paperback; New Ed edition (January 30, 1997). ISBN 0-275-95904-X; ISBN 978-0-275-95904-3.
  32. Quotation from David C. Lindberg and Ronald L. Numbers in Beyond War and Peace: A Reappraisal of the Encounter between Christianity and Science. Studies in the History of Science and Christianity.
  33. Cormack, Leslie (2009). "Myth 3: That Medieval Christians Taught that he Earth was Flat". In Ronald Numbers (ed.). Galileo Goes to Jail and Other Myths About Science and Religion. Harvard University Press. pp. 28–34. ISBN 978-0-674-05741-8.
  34. The Scientific Revolution: A Historiographical Inquiry, H. Floris Cohen, University of Chicago Press 1994, 680 pages, ISBN 0-226-11280-2, pages 308-321
  35. "Finally, and most importantly, Hooykaas does not of course claim that the Scientific Revolution was exclusively the work of Protestant scholars." Cohen(1994) p 313
  36. Cohen(1994) p 313. Hooykaas puts it more poetically: "Metaphorically speaking, whereas the bodily ingredients of science may have been Greek, its vitamins and hormones were biblical."
  37. Peter Harrison, The Bible, Protestantism, and the Rise of Natural Science (Cambridge, 1998).
  38. Peter Harrison, The Fall of Man and the Foundations of Science (Cambridge, 2007); see also Charles Webster, The Great Instauration (London: Duckworth, 1975)
  39. God and Nature. 1986. ISBN 9780520056923.
  40. The Anglican Origins of Modern Science, Isis, Volume 71, Issue 2, June 1980, 251-267; this is also noted on page 366 of Science and Religion, John Hedley Brooke, 1991, Cambridge University Press
  41. John Dillenberger, Protestant Thought and Natural Science (Doubleday, 1960).
  42. Christopher B. Kaiser, Creation and the History of Science (Eerdmans, 1991).
  43. John Hedley Brooke, Science and Religion: Some Historical Perspectives, 1991, Cambridge University Press, ISBN 0-521-23961-3, page 19. See also Peter Harrison, "Newtonian Science, Miracles, and the Laws of Nature", Journal of the History of Ideas 56 (1995), 531-53.
  44. Science and Christianity in pulpit and pew, Oxford University Press, 2007, Ronald L. Numbers, p. 4, and p.138 n. 3 where Numbers specifically raises his concerns with regards to the works of Michael B. Foster, Reijer Hooykaas, Eugene M. Klaaren, and Stanley L. Jaki
  45. Rodney Stark, For the glory of God: how monotheism led to reformations, science, witch-hunts and the end of slavery, 2003, Princeton University Press, ISBN 0-691-11436-6, page 123
  46. Reconciling Science and Religion: The Debate in Early-twentieth-century Britain, Peter J. Bowler, 2001, University of Chicago Press, ISBN 0-226-06858-7. Front dustcover flap material
  47. James C. Peterson (2001). Genetic Turning Points: The Ethics of Human Genetic Intervention. Wm. B. Eerdmans Publishing. As to specifically Christian theists, an example of continue presence would be the American Scientific Affiliation. It currently has about two thousand members, all of whom affirm the Apostles' Creed as part of joining the association, and most of whom hold Ph.D.s in the natural sciences. Their active journal is Perspectives on Science and Christian Faith. Across the Atlantic, the Society of Ordained Scientists and Christians in Science are similar affiliation in Great Britain.
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  77. "Because he would not accept the Formula of Concord without some reservations, he was excommunicated from the Lutheran communion. Because he remained faithful to his Lutheranism throughout his life, he experienced constant suspicion from Catholics." John L. Treloar, "Biography of Kepler shows man of rare integrity. Astronomer saw science and spirituality as one." National Catholic Reporter, October 8, 2004, p. 2a. A review of James A. Connor Kepler's Witch: An Astronomer's Discovery of Cosmic Order amid Religious War, Political Intrigue and Heresy Trial of His Mother, Harper San Francisco.
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  84. Russel, C.A. (2002). Ferngren, G.B. (ed.). Science & Religion: A Historical Introduction. Johns Hopkins University Press. p. 7. ISBN 0-8018-7038-0. The conflict thesis, at least in its simple form, is now widely perceived as a wholly inadequate intellectual framework within which to construct a sensible and realistic historiography of Western science
  85. Shapin, S. (1996). The Scientific Revolution. University of Chicago Press. p. 195. In the late Victorian period it was common to write about the ‘warfare between science and religion’ and to presume that the two bodies of culture must always have been in conflict. However, it is a very long time since these attitudes have been held by historians of science.
  86. Brooke, J. H. (1991). Science and Religion: Some Historical Perspectives. Cambridge University Press. p. 42. In its traditional forms, the conflict thesis has been largely discredited.
  87. Ferngren, G.B. (2002). Ferngren, G.B. (ed.). Science & Religion: A Historical Introduction. Johns Hopkins University Press. p. x. ISBN 0-8018-7038-0. ... while [John] Brooke's view [of a complexity thesis rather than an historical conflict thesis] has gained widespread acceptance among professional historians of science, the traditional view remains strong elsewhere, not least in the popular mind.
  88. Ecklund, Elaine Howard; Park, Jerry Z. (2009). "Conflict Between Religion and Science Among Academic Scientists?". Journal for the Scientific Study of Religion. 48 (2): 276–292. doi:10.1111/j.1468-5906.2009.01447.x.

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