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PubMed1995

[Not Available].

Dutch science flourished in the late sixteenth and in the seventeenth century thanks to the immigration of cartographers, botanists, mathematicians, astronomers and the like from the Southern Netherlands after the Spanish army had captured the city of Antwerp in 1585, and thanks to the religious and the socio-economic situation of the country. A strong impulse for practical scientific activities started from the Reformation, mainly thanks to its anti-traditional attitude, which had an anti-rationalistic tendency. Therefore, in the Northern Netherlands there was no 'warfare' between science and religion and the biblical arguments leading to Galileo's condemnation were not used. Although the growth of the exact sciences and of technology in the late sixteenth and the seventeenth centuries in Protestant circles may be partly attributed to the expansion of trade, industry, navigation and so on, this does not explain why there was also at the same time a great interest in subjects as botany and zoology, which had no immediate economic utility. There were discussions about Copernicanism and Cartesianism. So a number of astronomers and theologians rejected the earth's movement on scientific and religious grounds, but there were also those who did not reject the Copernican system on biblical grounds. In the seventeenth century there was much discussion between science and religion in the Northern Netherlands, but that discussion was not followed by censure by the Church of the State. In the Republic there was a large amount of intellectual freedom in the study of the natural sciences, thanks to practical and ideological considerations. In the eighteenth century the seventeenth century tension between science and religion changed into a physicotheological natural science. It was believed that investigations into the workings of nature should lead to a better understanding of its Creator. So Bernard Nieuwentijt in his well-known book: The right use of world views for the conviction of atheists and unbelievers (1715) intended to prove the existence of God on the basis of teleological arguments.

History, 16th Century↗
PubMed2002

Chaplains and science.

The decision between science and religion is eroding. The changing relationship is associated with the discovery of similarities between science and religion. Chaplains must become more comfortable with science and let it inform our ministry.

Chaplaincy Service, Hospital↗
PubMed2002

Huxley and scientific agnosticism: the strange history of a failed rhetorical strategy.

Huxley's invention of the term 'agnostic' in 1869 is often seen as a brilliant rhetorical strategy. Portrayed as an effective weapon in Huxley's public debates with defenders of the Anglican establishment, the creation of scientific agnosticism has been interpreted as a turning point in the relationship between science and religion. In this paper I will challenge this interpretation of the rise of scientific agnosticism. Huxley was reluctant to identify himself unambiguously as an agnostic in public until 1883 and his restricted use of agnostic concepts during the 1870s and 1880s was compromised when other unbelievers, with different agendas, sought to capitalize on the polemical advantages of referring to themselves as agnostics. As a result, he was not always associated with agnosticism in the public mind and his original conception of it was modified by others to the point where he felt compelled to intervene in 1889 to set the record straight. But Huxley could not control the public meaning of 'agnosticism' and its value to him as a rhetorical strategy was severely limited.

Biological Evolution↗
PubMed2005

Neoscholastic psychology revisited.

Beginning around 1879, a Neoscholastic psychology developed, an experimental psychology with a soul. Opposed to materialism, it sought to renew Scholastic philosophy by incorporating the findings of the natural sciences. Neoscholastic psychology is an important chapter in the history of the relationships between science and religion in the 20th century. Neoscholastic psychology was both experimental and philosophical. This article presents the main accomplishments of North American Neoscholastic psychology in academic and applied areas. Neoscholastic psychologists championed scientific psychology while insisting on a better conception of human nature. Philosophical critiques led to a decline of Neoscholasticism; after the 1960s it was no longer official Catholic philosophy. Neoscholasticism gave psychologists concerned with philosophical questions impetus to turn to phenomenology, existentialism, and humanistic psychology.

Catholicism↗
PubMed1975

Sexuality and beyond.

Explore the source record for details and available documents.

Attitude of Health Personnel↗
PubMed2000

B. B. Warfield (1851-1921). A biblical inerrantist as evolutionist.

The theological doctrine of biblical inerrancy is the intellectual basis for modern creation science. Yet Benjamin Breckinridge Warfield of Princeton Theological Seminary, the theologian who more than any other defined modern biblical inerrancy, was throughout his life open to the possibility of evolution and at some points an advocate of the theory. Throughout a long career Warfield published a number of major papers on these subjects, including studies of Darwin's religious life, on the theological importance of the age of humanity (none) and the unity of the human species (much), and on Calvin's understanding of creation as proto-evolutionary. He also was an engaged reviewer of many of his era's important books by scientists, theologians, and historians who wrote on scientific research in relation to traditional Christianity. Exploration of Warfield's writing on science generally and evolution in particular retrieves for historical consideration an important defender of mediating positions in the supposed war between science and religion.

Bible↗
PubMed2002

At the poles eventually all you get is cold.

I argue that any choice for either science or religion can necessarily only disserve those in the care of professional chaplains. The present and future of professional chaplaincy lies with integrating the strengths of the scientific method and attention to outcomes into the service of our calling in faithfulness, presence, compassion, and process.

Chaplaincy Service, Hospital↗
PubMed1999

On Judaism and genes: a response to Paul Root Wolpe.

The following comments on Paul Root Wolpe's article "If I Am Only My Genes, What Am I? Genetic Essentialism and a Jewish Response" address (1) his presentation of the relationship between science and culture or religion as unimodal; (2) his misconception of the Jewish view of the physical corpus; and (3) his essential question of genetic determinism by examining the traditional Jewish view of the spiritual aspects of the human.

Genetic Determinism↗
PubMed1997

[Contribution of Arab-Islamic bibliographies to the development of science].

A brief review of extremely important bio-bibliographic work of An-Nadim from the end of 10th century was made in this paper. "Index" encompass the list of all works written in Arabic, as well translated to Arabic until the end of 10th century. It consists of 10 chapters, and many sub-chapters. Finally, it was divided into parts consisting of certain authors. This work is not just a bio-bibliography-it is, due to numerous and voluminous commentaries of An-Nadim, a real cultural encyclopedia of all human knowledge. A purpose of this work was to let people know real features of certain works. Objectivity is an important and significant characteristic of author's approach. He often points out that he just transfers factography, but not a personal attitude. At the end of this paper, attitude that it is necessary to devote ourselves to further investigation of "Index" was pointed out, as to find out some still unknown facts from all fields of science, arts, religion etc. In that purpose, it is necessary to investigate the private libraries, as well as the libraries of religion institutions, because they do not publish their complete catalogues.

Famous Persons↗
PubMed1992

Where do chaplains fit in the world of cancer care?

Finally, what are we about in modern chaplaincy? We have successfully shed our old image as a profession that is more tolerated than valued as a part of the team. We have become as skilled in interacting sensitively with patients and family members as any member of the health care team. We have become integrated professionals in the modern hospital. While maintaining these skills and that place, we need to reappropriate some of the unique features of who we are as people of faith and reintegrate them into our practice. The time when embracing science meant devaluing religious faith has come to an end. We can and must use the strengths of both science and religion to help cancer patients and their families strive for health. As we continue to grow in using the tools of science to bring people to faith and hope, we need to appropriate some other tools of psychology to help us. As I discussed, the role of assessment needs a great deal more exploration. Research on spiritual issues in coping with cancer is still in its infancy and desperately needs the participation of chaplains. We need the data from this research to help us maximize our patient's ability to use religious faith in their coping. As chaplains, we will always be on a bridge between science and religion. We will always have to be careful to stay balanced and not to wander too far toward one end of this bridge or the other. To keep our ministry in perspective, we must always remember that science is a method and a set of skills that we use while religious faith is at the center of who we are.

Adaptation, Psychological↗
PubMedDate not supplied

The ambivalent chaplain: negotiating structural and ideological difference on the margins of modern-day hospital medicine.

The chaplain experience in modern-day hospital medicine is largely one of marginalization. It is not, however, an experience without agency. Working within the constraints of difference, chaplains learn how to negotiate on the margins of medicine. This starts with learning the language of hospital medicine, learning to skillfully see, speak, and move in ways that minimize difference. Successes in socialization and acclimation do not, however, guarantee the chaplain a place in the hospital, where chaplains encounter both structural marginalization (resulting from inequalities in power and hierarchy) and ideological marginalization (resulting from inequalities in accepted forms of knowledge and practice). Using the theories of Michel Foucault (1973) and Byron Good (1994), I examine how chaplains negotiate structural and ideological marginality, at times embracing their connection to medicine (downplaying their connection to the institution of religion) and at other times embracing their connection to religion and religious practices. The result is an ambivalent chaplain who strategically embraces one or the other paradigm in order to survive. Using data gathered during a 12-month ethnography of chaplain interns at a university teaching hospital, this article examines the structural and ideological differences between science and religion through the modern-day practice of hospital chaplains. It both introduces readers to the modern-day chaplain, a healer largely absent in ethnography, and adds a renewed perspective to a long-standing body of literature on the relationship between structure and agency, and science and religion.

Anthropology, Cultural↗