Product Description

Product Details

• Amazon Sales Rank: #610287 in Books
• Published on: 2006-06-15
• Original language: English
• Number of items: 1
• Binding: Paperback
• 208 pages

Features

• ISBN13: 9780300115307
• Condition: NEW
• Notes: Brand New from Publisher. No Remainder Mark.
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From Publishers Weekly
As a Cambridge physicist and Anglican priest, Polkinghorne is well qualified to address science-and-theology issues, but the depth and originality of his work amounts to much more than the sum of his credentials. Polkinghorne's theme here is "particularity," a summons to "bottom-up thinking" that engages theology, science and human experience in all their living detail—or what Polkinghorne calls their "thickness." Polkinghorne's love of thickness is reflected in his efforts to describe a Trinitarian—and not merely theistic—account of God's relationship to the universe, as well as his attempt to temper theological preferences for the eternal and spiritual with a greater appreciation for time and materiality. "The gift given by Love," Polkinghorne insists, "is that creatures should be allowed to be themselves" as reflected by the fact that "Christian salvific symbols are never merely free-floating, but always anchored in actual occurrence." Polkinghorne writes masterfully. He can be accurate without becoming technical, simple without becoming simplistic, orthodox without posturing as a defender of the faith. He challenges future theologians and church leaders to be "realistically modest" about what thinking can achieve, "while, on the other hand, we must not succumb to intellectual laziness." This volume provides a valuable introduction to Polkinghorne's interests and the theology-science dialogue in general, with references to other works where readers can research topics in more detail.
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From Booklist
The rarest of bridge builders, Polkinghorne has created yet another span of understanding linking religious faith to scientific theory. But whereas previous works have typically begun with science and moved toward religion, this one moves in the opposite direction. Thus, it is through his convictions as an Anglican priest and a Christian believer that Polkinghorne interprets and evaluates his intellectual heritage as a quantum physicist. Although no literalist, Polkinghorne insists on taking Scripture seriously, finding in its pages an illuminating record of truth seeking that parallels the history of modern science. In particular, Polkinghorne sees in Scripture a groping toward a Trinitarian understanding of the Godhead that mirrors the empirical investigations of scientists seeking to understand the intelligible but veiled physical universe. And in a universe that astrophysicists predict must perish in either a Big Crunch or a slow cosmic freeze, Polkinghorne still discerns God's abiding love for his creation manifest in the empty tomb of the risen Christ. A remarkable synthesis of theology and science. Bryce Christensen
Copyright © American Library Association. All rights reserved

Review

Customer Reviews

Theology and science
The task of theology and the task of science have many things in common, and many differences. In some sense, both seek the truth (albeit most often different in context and meaning), and while both make an appeal to reason as a methodology, they vary in their application of this.

Author John Polkinghorne has a combined profession of cleric and theoretical physicist. Physics and theology are both often caterogised as 'big picture' enterprises - I recall the time that I got better grades from in a biblical studies course after talking with the professor Marti Steussy; once she realised that I had had science training in physics, and I realised she'd had science training in biochemistry, we understood each other much better with regard to biblical studies (big picture vs. constitutent parts/small things approaches). Polkinghorne also approaches things from a big picture perspective, albeit involving small things (the smallest of things, in fact, that science can discern).

This book is derivative of lectures given at Princeton Theological Seminary in 2003. Polkinghorne's intention was to draw together science and religion in a dialogue, letting theological issues provide the framework. He covers different key areas in systematic theology (scripture, sacraments, doctrine of God, eschatology), and does so through an expressly trinitarian paradigm. 'I believe that a discussion of this kind has to be undertaken from the standpoint of a particular faith tradition,' Polkinghorne states, and starts with many assumptions of the Christian faith - of course, his audience at Princeton was also primarily Christian, as will be most of the readers of this volume. Polkinghorne admits that this particularist stance is somewhat at odds with the aims of science: 'Scientists love generality, and they are often wary of particularity.' But for theological reasoning, one must be inside the circle, rather than outside; however, the scandal of particularity must be admitted.

This is not an 'in-depth' book in terms of attempting to provide a deep exposition of modern physics (many concepts are assumed to be familiar to the reader, if not completely understood). However, Polkinghorne avoids complex mathematical and technical terminology and constructions for the most part, so that the general non-scientist reader can follow the text readily. Polkinghorne does draw in elements of the history of science and theology and their often-troubled relationship, and shows something of the development of the way theological thinking since the Enlightenment.

This is an interesting book for those who are interested in the ongoing science/religion debate. It does not address the more-hot-button issue of evolution as a primary theme, although it does come up in several of the essays; this is a more general coverage of science and theology, the way they relate to each other.

A bold New Theological Synthesis
This may well be one of Polkinghorne's best. He assumes a knowledge of recent discoveries in phyiscs and doesn't really explain them. He does that elsewhere in books like Quarks, Chaos and Christianity, but he does refer to those facts in a determined attempt to develop a theology that is consonant with the physical facts known to scientists. He describes a new theology that sees God as both temporal and atemporal, a God who has created a developing universe in which He is active but which is also independent from Him. His view may not be satisfying to some but it is the grandest attempt I have read by a theologian to answer the questions that physics ask about the nature of the universe. He calls himself a "bottoms=up thinker"-- one who develops theory based on evidence. He does not claim to "prove" the existence of God only to show that it is the most satsifying explanation for the facts shown. His goal here really is not to persuade the unpersuaded to believe in God, rather is is addressed to those who, like him, are believers who nevertheless have many questions that have been undresolved for centuries-- Does God exist only outside of time? Why does God allow bad things to happen to good people. And so on. A great, but as usual, difficult, read for people of faith seeking greater understanding.

Three and a half stars, dissapointing
Polkinghorne is just not at his best in this volume. It starts out good, but just goes downhill. If he could just stay on the topic of the relationship between science and theology he would be great. No one but Stanley Jaki is as good when it comes to that subject, and that was what I wanted in this book. Unfortunately, Polkinghorne soon leaves this behind to talk about theology (mostly) apart from science, and some of his theological views are just wacko. For example, when discussing God and time, he concluded that God is bound by time (in His temporal pole at least), but of course time is relative, so we have to decide what "time-zone" God is on. Polkinghorne concludes that he is probably on the same time-zone as the cosmic background radiation, since that is the most common time zone! And I assure you he is not joking when he comes to this conclusion, he is quite serious. Also, on the way to this conclusion, he passes through a discussion on the bipolarity of God, sounds dangerously like a process theist. In fact, after reading this book, I am fairly convinced that Polkinghorne is either a process theist or something very close to it, certainly not a traditional Christian theist, and I am certain that he goes far beyond the bounds of even open theism. This was a very dissapointing discovery, but the book is still good in parts. If only he would stay on subject, for he discusses the main subject better than any other but one!