Episode 67: Key Thoughts: Science & Religion Model of John F. Haught. (1) Conflict Relationship

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Science & Religion 101

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University of Alberta

Science & Religion 101

33 classificações

This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

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Models on the Relationships between Science & Religion

This is one of the most important weeks in the course. We outline the Science and Religion models of two of the founding members of this new academic discipline. Their models each include four different relationships between Science and Religion. John Haught’s model incorporates the relationships of Conflict, Contrast, Contact, and Confirmation. Ian Barbour has Conflict, Independence, Dialogue, and Integration relationships in his model. During this week, we will consider the hermeneutical principle of Historical Criticism. This is the notion that ancient Near Eastern motifs of origins—De Novo Creation, Lost Idyllic Age, Great Flood, and Tribal Formation—have been re-cycled and re-interpreted in the biblical accounts of origins (Genesis 1-11).

Episode 67: Key Thoughts: Science & Religion Model of John F. Haught. (1) Conflict Relationship5:25

Episode 68: Conflict Relationship & Scientific Skeptics4:12

Episode 69: Conflict Relationship & Biblical Literalists. (2) Contrast Relationship4:45

Episode 70: Science Conflated with Religious Belief: Concordism4:22

Episode 71: Excursus: God-of-the-Gaps4:57

Episode 72: Science Conflated with Secular Belief: Scientism4:49

Episode 73: (3) Contact Relationship5:37

Episode 74: Contact Relationship (Continued)5:49

Episode 75: (4) Confirmation Relationship4:44

Episode 76: Confirmation Relationship (Continued) Conclusion: Haught’s Science & Religion Model5:46

Episode 77: Science & Religion Model of Ian G. Barbour4:03

Episode 78: (1) Conflict Relationship. Scientific Materialists4:15

Episode 79: Scientific Materialists (Continued)5:16

Episode 80: Biblical Literalists3:37

Episode 81: Biblical Literalists (Continued)5:03

Episode 82: (2) Independence Relationship3:59

Episode 83: (3) Dialogue Relationship4:38

Episode 84: Dialogue Relationship (Continued). (4) Integration Relationship4:42

Episode 85: Examples of Natural Theology (Intelligent Design Arguments)4:41

Episode 86: Natural Theology & Intelligent Design (Continued)6:58

Episode 87: Excursus: Intelligent Design Theory. Theology of Nature6:31

Episode 88: Theology of Nature: Examples of Reformation5:03

Episode 89: Conclusion to Barbour’s Model. Toward a Working Model of Science & Religion (Lamoureux)7:36

Hermeneutics 8: Scope of Cognitive Competence14:53

Hermeneutics 9: Historical Criticism6:20

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Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 67.

Thanks to the previous two sections,

we are now equipped with some basic definitions of the terms religion and science.

In this new section,

We're going to explore the various models and relationships between the two.

It's worth pointing out,

there's not just one relationship between science and religion,

but in fact, there is a wide spectrum of relationships.

So as you proceed through this section,

you're going to be able to start constructing

your own personal view of how science and religion can relate to one another.

With every new section of the course,

we begin with some key thoughts which will reappear throughout section.

Key Thought Number One. Regrettably, warfare is

the common perception of the relationship between science and religion.

As we noted previously,

in the definition of religion section on page 30 of the notes,

59 percent of Americans believe science and religion are often in conflict.

But thankfully, science-religion scholarship has moved well beyond the warfare.

Key Thought Number Two.

The foundation of science-religion scholarship

reflects the metaphysics-physics principle.

There are basically two steps involved in developing

a peaceful relationship between science and religion.

The first step, is to distinguish

the fundamental differences between science and religion.

Science deals with the physical world,

while religion deals with the metaphysical world.

In particular, science-religion scholarship is emphatic that we first need to

separate science from religion in order that we don't conflate them together.

The second step in science-religion scholarship,

is to look for points in common for

a reciprocal relationship between science and religion.

And from there, we can develop a healthy relationship between the two.

Lastly, Key Thought Number Three,

is to recognize that science and religion scholarship is a young academic discipline.

It only emerged during the 1990s,

and as a consequence,

it is still in the process of developing.

In this section, we will focus on the two founding scholars,

Ian Barbour and John Haught,

because they were instrumental in laying the foundational ideas in science and religion.

To begin, let's consider the science-religion model of John Haught.

John Haught's 1995 book,

Science and Religion: From Conflict to Conversation,

is one of the finest introductions to

developing a peaceful relationship between science and religion.

It's worth noting, that Haught,

is a Roman Catholic theologian.

In the opening pages of his book,

Haught outlines his model of science and religion.

It's important to note, a model includes as many relationships as possible,

including those we do not accept.

Haught's model features four relationships between science and religion: conflict,

contrast, contact and confirmation.

Haught then presents his position on science and religion.

It is necessary to distinguish this from a model.

A position is a personal and specific view

of the relationship between science and religion.

In this case, Haught rejects conflict, then starts with contrast,

and finally, integrates contact and confirmation.

In Quote One, Haught explains his position on science and religion.

The contrast approach, while perhaps a necessary first step,

away from both conflation and conflict, is also unsatisfying.

I think that the contact approach supplemented by that of confirmation,

provides the most fruitful and reasonable response that has

held so many scientists away from an appreciation of religion,

and an even larger number of religious people from enjoying the discoveries of science.

Here's a tip, do what John Haught does,

select and combine his four relationships to develop

your personal position on science and religion.

Let's look at John Haught's model of science and religion in more detail.

The first relationship is conflict.

This is the common perception of the relationship between science and religion.

This view asserts that it is impossible to be both religious and scientific,

especially, if you're honest or not crazy.

According to this relationship,

science and religion are completely irreconcilable.

Therefore, they are in a constant and never ending conflict.

Haught points out, that this conflict is fueled by two groups.

First, the scientific skeptics;

and second, the Biblical literalists.

In the next episode,

we'll examine these two groups in more detail.

End of episode.

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