By Robert L. Herrmann
God, technological know-how & Humility good points the contributions of ten scientists from numerous disciplines (nuclear physics, cosmology, evolution, chemistry, medication, man made intelligence) who think about the relevance in their specific branches of technological know-how with appreciate to theology and the hunt for truth. The essays contain: Theology as a technology (F. Russell Stannard); God and modern Cosmology: carrying on with the inventive interplay (Robert John Russell); starting to discover an enormous Cosmos of dwelling Worlds: the superb way forward for the recent Planetary Cosmology (Charles L. Harper, Jr.); the confidence of Mediocrity (Owen Gingerich); the boundaries of information and the desire for development (Francisco J. Avala); The Psychology of Humility (David G. Myers); The Case of Chemistry (Giuseppe Del Re); Mind/Body drugs and Spirituality (Herbert Benson & Patricia Myers); Health's Forgotten issue: scientific learn Uncovers Religion's scientific Relevance (David B. Larson & Susan S. Larson); and synthetic Intelligence (Fraser Watts). God, technology & Humility is obviously steered examining for college students of technology and faith.
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Additional info for God, Science, and Humility: Ten Scientists Consider Humility Theology
Sample text
We must constantly be on our guard against conceptions of God that are too small—a God made in our own image. These then are just some of the types of questions that humility theology seeks to clarify concerning God’s relationship to creation. In the process, we are led to an enriched understanding of what it means to regard God as the Creator. The Cosmos in Relation to Life Humility theology, if it has any aspirations to be regarded as a science, must take on board not only evidence in favor of its current working hypotheses but also any counterindications.
Carl Sagan wrote in the introduction to Hawking’s A Brief History of Time that with t ϭ 0 gone, there was nothing left for God to do. What is interesting in both groups is the total focus on a putative direct connection between t ϭ 0 and theology to the complete neglect of the cosmological argument, based on the contingency of nature, and underlying the relation between theology and cosmology whether or not there is a beginning of time. In effect, the cosmological argument seems to fade off into oblivion, leaving all the weight on a specific cosmology.
We are all familiar with the three spatial dimensions; for example, we can designate them as up-down, backward-forward, and left-right. Time has now to be added as the fourth dimension. Time is as indissolubly welded to space as the three spatial dimensions are to themselves. One cannot have space without time, nor time without space. The reason this assumes importance in the context of cosmology is the fact that if the Big Bang saw the origins of space, it must also have marked the beginning of time.