The CNN blog has a good post about the suspected killer’s religion and what role this might have played in motivating his actions.
A new study says yes. The BBC reports:
The study found a steady rise in those claiming no religious affiliation.
The team’s mathematical model attempts to account for the interplay between the number of religious respondents and the social motives behind being one.
The result, reported at the American Physical Society meeting in Dallas, US, indicates that religion will all but die out altogether in those countries.
The team took census data stretching back as far as a century from countries in which the census queried religious affiliation: Australia, Austria, Canada, the Czech Republic, Finland, Ireland, the Netherlands, New Zealand and Switzerland.
Joe Carter provides some good perspective on what he wryly calls a “peculiar prediction”.
Charles Darwin (1809–1882) is often portrayed as a believer struggling with doubt, reluctantly yielding to rational thinking in light of the evidence he found while journeying on the HMS Beagle in the Galapagos Islands. Wiker points out that while Darwin’s ideas are well known, much of the story of his life is either unknown or mythical. To summarize just a few of his more relevant points;
First, evolution was less innovation and more popularization, having been believed by his father before him and his grandfather Erasmus Darwin. During Erasmus’ time there was a resurgence of interest in the philosophy of the ancient Epicurean philosopher Lucrecius, who propounded evolutionary ideas. Evolutionary thinking was already a part of the ethos of the age we call Modernism and Charles Darwin was a man who set out on the Beagle to find proof of evolution, rather than someone who reluctantly came to accept the idea because of the weight of the evidence.
Second, Darwin’s brief tenure studying theology was less from conviction or faith in God, and more to maintain a social acceptability by conforming to what was then considered to be stabilizing cultural norm – the church. His departure from that institution was less from lack of belief, and more to follow his true interest – the study of nature.
Third, Darwin’s thesis was not the bombshell it has been made out to be. Many Christian’s of the day, including Charles Lyell (1797–1875) easily accepted evolutionary ideas and yet remained critical of the Darwinian posturing toward God no longer being necessary to explain the origin and diversity of life. Darwin’s associate and co-discoverer of evolutionary theory Alfred Russell Wallace (1823–1913) became convinced that natural selection alone – without God – would not suffice. The beauty and intricateness of such a process, he thought, was too grand and astounding, and still could not explain human morality, rationality and even physical nature.
Fourth, the idea that there was a thoughtless rejection of evolutionary theory on behalf of the church when Origin of Species (1859) and the Decent of Man (1871) were published is mainly rhetoric. Christian thinkers, both scientists and theologians, were for the most part civil and maintained friendly dialogue. Asa Gray (1810-1888), the American botanist at Harvard and Evangelical was one of these: a friend and long-time correspondent of Darwin who saw design and order in the natural world of evolution progress. Moore writes,
“There was not a polarization of “science” and “religion” as the idea of opposed armies implies but a large number of learned men, some scientists, some theologians, some indistinguishable, and almost all of them very religious, who experienced various differences among themselves. There was not organization apparent on either “side” as the idea of rank and command implies but deep divisions among men of science, the majority of whom were at first hostile to Darwin’s theory, and a corresponding and derivative division among Christians who were scientifically untrained, with a large proportion of leading theologians quite prepared to come to terms peacefully with Darwin. Nor, finally, was there the kind of antagonism pictured in the discharge of weaponry but rather a much more subdued overall reaction to the Origin of Species than is generally supposed and a genuine amiability in the relations of those who are customarily believed to have been at battle.”
In order to understand the avid rejection of evolutionary theory by some Christians one needs to understand that another science appeared in the nineteenth century. Higher criticism leveled its gaze on the orthodox view of scripture and with the philosophical assumptions of the Enlightenment and Modernism challenged much of Christian belief. There was no official response given by the church on Higher criticism, Evolutionary theory or Darwinism, however individuals within the church did deem to respond to these intellectual challenges. Responses were indeed inevitable if merely by virtue that these ideas became engrained in the culture. These responses can be categorized into four distinct groups: the Liberal response, the Neo-Orthodox response, the Evangelical response and the Fundamentalist response.
The Liberal response to Higher criticism was acceptance. Liberals rejected the authority of the Bible and traditional Christian orthodoxy and therefore did not consider conflict with science possible – science and religion were non-overlapping magisteria. The Neo-orthodox response was dialectical, and so to a lesser extent did the same as the Liberals and accepted the insights.
The Evangelical response was that of accommodation. This was in the tradition of Calvin and in-line with Augustine who advocated perceived conflicts could be reconciled with better interpretation of either the Bible or of nature. John Calvin (1509–1564) the French theologian gave to science two gifts. First, he encouraged the study of nature. Nature demonstrated the wisdom of God and provided proofs of his glory. Second, he removed the need to interpret the bible literally. By offering people a hermeneutic of “accommodation” he made the emergence of the natural sciences possible and firmly grounded a tradition within evangelicalism allowing science to be integrated with the scripture.
Evangelicals therefore attempted harmonization with the insights of Higher criticism, which would eventually yield new insights in theology, and breakthroughs in historical Jesus research. For evolutionary biology harmonization meant a variety of differing positions like Theistic Evolution and Progressive Creationism.
It was the reaction of Fundamentalism that was to have the most profound influence on the way the relationship between science and Christianity were perceived. Higher criticism and Darwin’s popularization of evolutionary theory elicited a negative reaction by some who felt that society was becoming more and more depraved in their thinking. Fundamentalism, distinguished by cultural isolationism and a dogmatic biblical literalism, decided to judge science by the Bible. Evolution is therefore a fraud. This response represents a “circling of the wagons” and as evolutionary theory gained prominence it created a siege mentality. This is why many describe Fundamentalism as obscurantist, insular and militaristic.
Essentially Fundamentalism is Evangelicalism on the defensive, though there is a range of responses to both sciences encapsulated by the term. All refuse the Grand Evolution story for its atheistic implications, but there are a great variety of opinions to the extent which evolution has played a role in the development of the diversity of life. Some criticize evolution on the basis of flaws in theory, others dogmatically refuse in principle and offer no more explanation. Some in the twentieth century sought to re-interpret the evidence without the Rationalist and Materialistic presuppositions and developed Creation Science, which for the most part that militantly rejects evolution in favor of a young earth and a literal 24-hr/six-day creation period.
It is Fundamentalism that fueled the Creation/Evolution controversy in the twentieth century, and this is nowhere more typified by the Scopes Trial (referred to now as “The Monkey Trial”) in 1926. John Scopes was put on trial for teaching evolution, and backed by the ACLU, lost when the Tennessee law was upheld, but the fall-out from media sensationalism at the time lent credit to the Conflict Thesis. The influence of that media storm made it the subject of a play Inherit the Wind (1955) later adapted to a movie in 1960. The idea that science and religion are at war is still very much a part of the general public’s consciousness, even though it is not “religion” as such, but one specific branch of Christian belief that insists on literal interpretations.
Today the relationship between science and Christianity is very healthy. It is believed the renaissance of Christian philosophy over the last fifty years has been so successful the effect has been the resurrection of Natural Theology, including powerful refurbishment of the teleological arguments. The increasingly powerful Intelligent Design movement can be viewed as an effect of this renaissance in Christian thinking. The so-called “New Atheism” is an aberration to the general trend (perhaps also a reaction to it) and represents a movement out of touch with the higher echelons in academia that rejects the Conflict Thesis. There are many other models that are used to describe the relationship between science and religion, but as Brooke says “general theses are difficult to maintain.”
Alvin Plantinga views Christian belief as fundamentally congruent with science and only peripherally hostile. Gary Ferngren summarizes,
“While some historians had always regarded the Draper-White thesis as oversimplifying and distorting a complex relationship, in the late twentieth century it underwent a more systematic reevaluation. The result is the growing recognition among historians of science that the relationship of religion and science has been much more positive than is sometimes thought. Although popular images of controversy continue to exemplify the supposed hostility of Christianity to new scientific theories, studies have shown that Christianity has often nurtured and encouraged scientific endeavour, while at other times the two have co-existed without either tension or attempts at harmonization. If Galileo and the Scopes trial come to mind as examples of conflict, they were the exceptions rather than the rule”
Concluding then, Christianity has been an overwhelming boon to the scientific endeavor. Kenneth Samples writes:
“Conflicts between scientific theories and the Christian faith have arisen through the centuries, to be sure. However, the level of conflict has often been exaggerated, and Christianity’s positive influence on scientific progress is seldom acknowledged.”
Christianity provides a philosophical foundation for the success of science and today enjoys a fruitful conversation that has endured since the seventeenth century. Although many people presuppose and implicitly if not explicitly accept the Conflict Thesis, this is largely dead in academia. A particular type of Christian belief, namely Fundamentalism, remains reactionary towards a particular type of science, namely evolution. The broad mainstream accepts science as useful to theology, particularly in supporting the project of Natural Theology. When difficulties arise harmonization with a hermeneutic of “accommodation” can be attempted. The relationship is best described as a flourishing dialogue rather than with militaristic terms.
 Benjamin Wiker. The Darwin Myth: The Life and Lies of Charles Darwin (2009)
 Dr. Matthew Flannegan argues evolutionary theory, if correct, only undermines a specific teleological argument for God’s existence and the rest of Christian theism is still on solid ground.
 The eminent scientist and founder of modern geology
 Talk with Greg Koukl and Dr. Benjamin Wiker, Stand to Reason.
 Quote found at God and Nature: p7-8, quote from Moore, Post-Darwinian Controversies
 David C. Lindberg, Ronald L. Numbers, God & Nature: Historical Essays on the Encounter Between Christianity and Science, University of California Press (April 29, 1986) p. 14.
 In order than no one might be excluded from the means of obtaining happiness, God has been pleased, not only to place in our minds the seeds of religion of which we have already spoken, but to make known his perfection in the whole structure of the universe, and daily place them in our view, in such a manner that we cannot open our eyes without being compelled to observe him. . . To prove his remarkable wisdom, both the heavens and the earth present us with countless proofs – not just those more advances proofs which astronomy, medicine and all the other natural sciences are designed to illustrate, but proofs which force themselves on the attention of the most illiterate peasant, who cannot open his eyes without seeing them. (Institutes I.v.1-2)
 Alister E. McGrath. Science and Religion, (Malden, Massachusetts: Blackwell, 1999) p. 11
 “Prior to the nineteenth century there was a widespread agreement in the West, particularly in Protestant Christian circles, that resolution to these questions could be achieved by combining insights from both science and Scripture in a unified field of knowledge. If such an integrated view on the level of method and reference was established, it would become the focal point on which the understanding of life depended. Consequently, science and the Christian faith were presumed to be on the same die, mutually compatible, and dealing with the discovery of truth through a uniform epistemology.”
Diepstra, George R. and Gregory J. Laughery. “Interpreting Science and Scripture: Genesis 1-3” European Journal of Theology, 18:1, p. 6.
 There is a wide range of opinion encapsulated in this broad category, but generally means God created the first life and got the evolutionary ball rolling, but then left the process alone.
 Again, this is a broad category, but generally means God was involved and intervened in the process of creation.
 The term is also employed to describe a quagmire of other things, such as theological positions and hermeneutical methods, social agendas and political associations, etc., which make the title an honorific, a slur, and without context too vague for proper use.
 American Civil Liberties Union
 Alister E. McGrath. The Foundations of Dialogue in Science and Religion (Malden, Massachusetts: Blackwell, 1998) p. 22.
 The Cambridge Companion to Atheism, pp. 69-85. Ed. M. Martin. Cambridge Companions to Philosophy. Cambridge University Press, 2007 also Quentin Smith, “The Metaphilosophy of Naturalism” Philo 4/2(2001): 3-4.
 “God Is Not Dead Yet.” Christianity Today. July, 2008, pp. 22-27.
 John Hedley Brooke. Science and Religion: Some Historical Perspectives (Cambridge: Cambridge University Press, 1991) p. 5
 He also convincingly argues that it is naturalism that is fundamentally hostile and only peripherally congruent. (Science and Religion: DVD, Naturalism ad absurdum).
 Gary Ferngren (editor). Science & Religion: A Historical Introduction. Baltimore: Johns Hopkins University Press, 2002. p. ix
 Kenneth Samples, “The Historic Alliance Between Christianity and Science” (http://www.reasons.org/resources/apologetics/christianscience.shtml; Retrieved 27 Jan, 2009), 1998.
 Ibid., See also Stuart McEwing, “The Historic Alliance Between Christianity and Science” (http://talk.thinkingmatters.org.nz/2009/the-historic-alliance-between-christianity-and-science/; Retrieved 27 Nov, 2009)
Italy, in the early decades of the seventeenth century was the centre of the Copernican controversy. Today the perception of Galileo Galilei (1564-1642) is of a brilliant thinker unjustly persecuted and condemned by the church, the enemies of scientific progress. A champion of truth disgraced by those whose religious dogma is a hindrance to true knowledge of the world. But serious historians refuse to view the case as one of “science versus religion.” History is never so simplistic. It defies white-hat/black-hat renderings, as adherents of the conflict thesis try to make it out to be.
Galileo’s actions should be understood in relation to the volatile backdrop of the counter-reformation. By stridently defending the heliocentric model of the solar system with both observational and scriptural data, he embroiled himself in dispute with the Catholic Church. Catholicism had made itself the protectors of the Aristotelian philosophy and the Ptolemaic view of geocentricism, and at the time was reacting against the innovations of Protestantism that were undermining the church’s traditional magisterial authority. Conceding Galileo’s new biblical interpretation was to undermine their strongest polemic that tradition was unchangeable, which would lend credibility to the Protestant movement.
His major defense of the Copernican theory was initially received with sympathy within certain circles in the church, partly because Giovanni Ciampoli, who was a papal favorite, held him in high regard. Galileo lost support when Ciampoli fell from power in Rome, and this opened the door for Galileo’s condemnation.
Part of the problem was Galileo’s prickly personality, but the crux issue at stake was how the Bible should be interpreted. The official response was based on two considerations. First, by affirming the Bible should be interpreted according “to the proper meaning of the words.” In other words with a more literal approach, instead of an approach of “accommodation.” Each method of interpretation had had a long history of use and was considered legitimate, but the debate now came to bear on certain passages that traditionally considered should be interpreted literally. Second, by affirming that the Bible should be interpreted “according to the common interpretation and understanding of the Holy Fathers and of learned theologians.” The argument here was that no one else of note in the past has adopted this new interpretation. Thus it was dismissed as an innovation.
McGrath points out;
“Appreciation of this point is thought to have been hindered in the past on account of the failure of historians to engage with the theological (and more precisely, the hermeneutical) issues attending the debate. In part, this can be seen as reflecting the fact that many of the scholars interested in this particular controversy were scientists or historians of science, who were not familiar with the intricacies of the debates on biblical interpretation of this remarkably complex period.”
The affair is one which historians and philosophers of science still debate regularly. There is now general agreement however that, though Galileo’s views were eventually vindicated, he was overstepping the line by insisting his model was the way reality really was. At the time he did not have the evidence to support that claim, so the church wanted to moderate his idea as one interpretation that equally explained the phenomena.
Galileo may have been branded a heretic but his sentence was reduced to house arrest, which amounted to a comfortable retirement where he could entertain guests, carry on his scientific research and publish further works that solidified his place in the pages of history as the founder of modern physics. Not an altogether bad way for a 68 year old to spend the remaining ten years of his life.
This is no more than a brief summary of Galileo and his role in the Copernican controversy, but enough has been said to conclude that painting the affair as one battle in the war of “Science versus Religion” is inadequate. History is often a far more complicated and tangled web than is made out to be, and is not suited to oversimplifications such as those given by proponents of the conflict thesis – as Galileo might call them, Simplicio.
 David C. Lindberg, Ronald L. Numbers, God & Nature: Historical Essays on the Encounter Between Christianity and Science, University of California Press (April 29, 1986) p. 150
 Alister E. McGrath. Science and Religion, (Malden, Massachusetts: Blackwell, 1999) p. 12
 As a nursemaid accommodates a small child by scooping him up to reach what is on the table, so the Bible accommodates with its language to speak so that every one can understand.
 In 1615 the Carmelite friar Paolo Antonio Foscarini published Lettra sopra l’opinione de’ Pittagorici e del Copernico (Letter on the opinion of the Pythagoreans and Copernicus) which argued that the heliocentric model of the solar system was not incompatible with the Bible. Galileo adopted a similar approach of “accommodation”
 Alister E. McGrath. Science and Religion, (Malden, Massachusetts: Blackwell, 1999) p. 12
 (Craig, audio blog “Scientific Intolerance” 2008-02-25) William Lane Craig. “Scientific Intolerance” http://www.reasonablefaith.org/site/News2?page=NewsArticle&id=5887
The Ptolemaic system explained better certain features of the observational astronomy than did the Copernican-heliocentric model of the solar system.
 Meaning “Simple-minded.” Galileo put the words of Pope Urban VIII into the mouth of a character of that name, a thinly veiled criticism of a very powerful supporter. His famous work Dialogue Concerning the Two Chief World Systems was a attack on Aristotelian geocentricism and advocated the Heliocentric worldview.
When you think of the relationship of faith and science, what images come to mind? Images of bloody battles, war and violence are conjured by the press and the sensationalism of the media. Many view faith and science as strident adversaries. Science and Christian belief are incompatible, so it is thought, and neither can live while the other survives. But is this an accurate way to view that relationship?
I want to examine an event that lies at the origin of this understanding and briefly consider how this image of conflict has developed in the history of faith and science.
The event at the heart of this understanding is the Oxford Union debate in 1860 between Samuel Wilberforce, the Lord Bishop of Oxford, and the botanist T. H. Huxley (also known as “Darwin’s Bulldog”). This debate took place one year after the publication of Darwin’s Origin of Species in 1859. It was an exchange between congenial opponents, with polite society in attendance. Michael Ruse comments, ‘Reports from the time suggest that everybody enjoyed himself immensely, and all went cheerfully off to dinner together afterwards.’ There are mixed views on who was the winner on the day, but most seem to favor Huxley.
The event, which should have passed into obscurity, gained notoriety years later when legendary accounts were circulated. The classical example was published in 1898 (nearly thirty years later) in the form of an autobiograpghical memory from Mrs Isabella Sidgewick, published in Macmillian’s magazine;
“I was happy to pre present on the memorable occasion at Oxford when Mr Huxley bearded Bishop Wilberforece . . . The Bishop rose, and in a light scoffing tone, florid and fluent, he assured us that there was nothing in the idea of evolution; rock pigeons were what rock pigeons had always been. Then, turning to his antagonist with a smiling insolence, he begged to know, was it through his grandfather or his grandmother that he claimed decent from a monkey?”
So the image of the event that arose later is of a magnanimous Huxley condescending to Wilberforce who was shown to be an ignorant, simple, and somewhat arrogant cleric. But this is at odds with the facts. The Sidgewick statement contradicts accounts published closer to the meeting. Wilberforce’s criticisms of evolutionary theory were extensive and chiefly scientific in nature, partly developed from the criticisms of Alfred Russell Wallace (1823–1913), who was the co-discoverer of evolution through natural selection. Wilberforce was no simpleton, being a fellow of the Royal Society. Darwin, who did not attend due to illness, valued his critique and responded seriously to it. Wilberforce thought he had done well in the debate, though his slur on Huxley, it must be admitted was ill considered and Huxley took the advantage that was handed to him.
What was it then that precipitated such legendary accounts thirty years later? It is important to consider a few factors offered by the sociological perspective. In nineteenth century England, the relationship between science and religion represented the struggle of two opposing classes: the church parsonage with its traditional religious conservativism and the bourgeoning parsonage of the scientists struggling for acceptance and their own place in society. For centuries, clergy had been some of the most intelligent people there were. Because higher education was a requirement for most denominations, it was the clergy and ministers who were the intelligentia in all manner of fields – including the sciences. But the span of hundred years saw a complete about-face in the public perception of the clergy. By the end of the ninetieth century, with the rise of modernism and occurence of the industrial revolution, it was now the scientists who were considered the wisest.
However, it was the publication of two books that introduced the perception of conflict into public consciousness; the first by John William Draper called History of the Conflict between Religion and Science (1874) and Andrew Dickson White’s book History of the Warfare of Science with Theology in Christendom (1896). These books were the birth of the Draper/White thesis, better known as the Conflict Thesis. Lindberg and Numbers note;
“White’s Warfare apparently did not sell as briskly as Draper’s Conflict, but in the end it proved more influential, partly, it seems, because Draper’s strident anti-Catholicism soon dated his work and because White’s impressive documentation gave the appearance of sound scholarship.” 
The influence of the conflict thesis that these books championed was profound. However, the scholarship of these books was soon to come under heavy criticism. In 1908 Walsh wrote a damning appraisal that stops just short of calling Draper and White outright liars. He writes;
“…the story of the supposed opposition of the Church and the Popes and the ecclesiastical authorities to science in any of its branches, is founded entirely on mistaken notions. Most of it is quite imaginary. Much of it is due to the exaggeration of the significance of the Galileo incident. Only those who know nothing about the history of medicine and of science continue to harbor it. That Dr. White’s book, contradicted as it is so directly by all serious histories of medicine and of science, should have been read by so many thousands in this country, and should have been taken seriously by educated men, physicians, teachers, and even professors of science who want to know the history of their own sciences, only shows how easily even supposedly educated men may be led to follow their prejudices rather than their mental faculties…”
The conflict thesis in the earlier half of the twentieth century remained popular though not undisputed. When scientific historiography matured in the 50’s new scholarship produced a barrage of research on the topic. White and Draper were utterly refuted and the conflict thesis was dead in academia by the 70’s. Its final downfall is attributed to Frank Turner’s book Between Science and Religion (1974) and James Moore’s penetrating essay “Historians and Historiography” in the book Post-Darwinian Controversies (1979).
Colin Russel notes;
“Draper takes such liberty with history, perpetuating legends as fact that he is rightly avoided today in serious historical study. The same is nearly as true of White, though his prominent apparatus of prolific footnotes may create a misleading impression of meticulous scholarship”
Though images of warfare still linger – at least at the popular (non-academic) level, many people recognize today that the history of Christianity and science reveals a rich and complex interaction that has been more beneficial than detrimental.
There is, for instance, no doubt that modern science was born in a Christian milieu. Christianity furnished thinkers of the Renaissance with a worldview that permitted them to believe the universe could be understood. A rational God had created a rational universe, and given men rational minds to comprehend it. There were other factors that contributed to the birth of the scientific revolution, but Christianity was a very important one.
 There was not a polarization of “science” and “religion” as the idea of opposed armies implies but a large number of leaned men, some scientists, some theologians, some indistinguishable, and almost all of them very religious, who experienced various differences among themselves. There was not organization apparent on either “side” as the idea of rank and command implies but deep divisions among men of science, the majority of whom were at first hostile to Darwin’s theory, and a corresponding and derivative division among Christians who were scientifically untrained, with a large proportion of leading theologians quite prepared to come to terms peacefully with Darwin. Nor, finally, was there the kind of antagonism pictured in the discharge of weaponry but rather a much more subdued overall reaction to the Origin of Species than is generally supposed and a genuine amiability in the relations of those who are customarily believed to have been at battle.
God and Nature: p7-8, quote from Moore, Post-Darwinian Controversies
 Alister E. McGrath. The Foundations of Dialogue in Science and Religion (Malden, Massachusetts: Blackwell, 1998) p. 21-2.
 David C. Lindberg, Ronald L. Numbers, God & Nature: Historical Essays on the Encounter Between Christianity and Science, University of California Press (April 29, 1986) p. 3.
 James Joseph Walsh, The Popes and Science; the History of the Papal Relations to Science During the Middle Ages and Down to Our Own Time, Fordam University Press, New York 1908, p.19
 David C. Lindberg, Ronald L. Numbers, God & Nature: Historical Essays on the Encounter Between Christianity and Science, University of California Press (April 29, 1986) p. 6.
 Such as the influence of Neo-Platonism, and a climate of skepticism created in part by the Protestant reformation and the erosion of political authorities.
 “The full historical picture is complex: science, philosophy, and theology are inextricably intertwined. To single out one factor as the sole cause is to misrepresent the actual situation. Voluntarist theology neither “caused” modern science nor acted as the simple cause of a particular kind of science. It was a rather one factor, albeit a very important one, in giving modern science its strong empirical bent.”
Mark A. Noll. Evangelicals and Science in Historical Perspective (New York: Oxford University Press, 1999) p. 89
Auckland University school of theology is hosting a public lecture on Global Warming: a Christian response with Professor Robert White, Professor of Geophysics in the Department of Earth Sciences at University of Cambridge.
Professor Robert White is Professor of Geophysics in the Department of Earth Sciences at Cambridge (since 1989) and was elected a Fellow of the Royal Society in 1994. He is a Fellow of the Geological Society, and a member of the American Geophysical Union. He leads a research group investigating the Earth’s dynamic crust. His scientific work is published in over 300 articles. Bob is Associate Director of the Faraday Institute for Science and Religion, and a director of the John Ray Initiative, an educational charity that works to develop and communicate a Christian understanding of the environment.
Thursday 12 March 2009, 6-7 pm
Theatre OGGB4, Business School, corner of Symonds Street and Grafton Road, The University of Auckland
Parking under Owen G Glenn building,
$5 flat rate
Auckland University School of Theology is hosting a symposium on Science and religion in the 21st Century: faith in science, science in faith with Professor Robert White FRS, Professor of Geophysics, University of Cambridge. Saturday 14 March 2009, 8.30am-6pm.
Prof Jeff Tallon FRSNZ
Truth or true? – faith and science rubbing shoulders
Prof Bob White FRS
Natural disasters: acts of God or results of human folly?
Dr Graeme Finlay
The story in our genes
Rev Dr Graham O’Brien
Prof Gareth Jones CNZM
Manufacturing humans: the borderlands between human and divine control
Prof John McClure
Psychology and religion: is there a ghost in the machine?
Dr Stephen Garner/ Dr Nicola Hoggard-Creegan
The view from theology
Saturday 14 March 2009, 8.30am-6pm
Theatre 401-439, ‘Neon Foyer’, Engineering School, Symonds Street, The University of
Registration is required for the symposium by Wednesday 11 March, with firstname.lastname@example.org
Cost $20, non-waged people $10 (refreshments and lunch provided)
Parking can be found under Owen G Glenn building, $5 flat rate
Thinking Matters is a ministry encouraging New Zealand Christians to explore WHAT they believe and WHY they believe it, so they can engage culture and present the Christian faith both gracefully and persuasively.
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