Merging of Science and Theology

Assimilation is a pragmatic conceptual merging of experience and theology without either world entirely subsumed by the another(prenominal) (Polkinghorne 20-22).

The conflict between the deuce realms began with the movement toward humanism in the Renaissance, which involved a mooring in how people thought. This occurred at the same time that the horizons of the western United States were expanding, be they geographical, mental, social, economic, or political. In the broadest sense, humanism was an educational movement, and for the humanists the neoclassic writings were unique instruments for extending the consciousness of human beings. The humanists placed their idiom on the human being as that individual would be revealed in the written records of classical antiquity. Humanism was a layman movement, and as such it inherently questioned the authority of ghostly belief in social, literary, and political thought. Pico della Mirandola writes on an important humane issue--the arrogance of man--and does so from the perspective that man has particular value because he was created by theology:

O supreme generosity of God the Father, O highest and most marvelous felicity of man! To him is minded(p) to have whatever he chooses, to be whatever he wills (Mirandola 13).

The Reformation, however, was another example of humanism in a religious context. Martin Luther ch onlyenged the authority of the Catholic

Rejecting cartel on authority, the thinkers of the Scientific Revolution affirmed the individual's ability to turn in the natural world through the method of mathematical reasoning, the impart observation of nature, and carefully controlled experiments (Perry, Peden, and von Laue 31).

Reason was the cornerstone of the methods of Francis Bacon in addressing issues of skill and politics. Reason was the method of RenT Descartes, though he quiesce saw his faculties in this direction as being at the service of God:

This is only a continuation of the humanistic concerns of the earlier period, now developing more and more as a secular exercise of reason.

The philosophers of the enlightenment believed that all problems could be solved by the application of human reason, whether those problems be in the political realm (as for Locke and Rousseau) or in devotion, which was increasingly attacked by those exercising their reason, such as Thomas Paine. Paine was not denying all religion but was promoting the idea of a God and rejecting many an(prenominal) of the other trappings of organized religion, especially the story of deliveryman:

The issue of whether erudition is an ally or enemy of religion and vice versa continues to be part of an ongoing conflict. The different ways religion and science may interact as demonstrable above by Barbour have all been tried by some, but the conflict model has not been entirely eliminated in favor of something more accepting and more cooperative. In truth, science is also often set against other disciplines, as when science is placed on one side and the humanities on the other. In fact, science and religion can be compatible and can explain the populace together. Each also has specialized areas where the questions asked are better answered by one or the other but where a complete answer would have to embroil a recognition of the value of each. The origin and nature of the universe is only one such question. In more practical areas, of course, scienc
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