On one extreme of the debate concerning
science and religion today are those who mistake the stagnant and
mechanistic view of the universe propagating by certain Enlightenment
thinkers for the mainstream of Christian thought. On the other
extreme are those who mistake the naturalistic methodology of modern
science for a system of metaphysics. Both extremes, the creationists
and the atheists/physicalists, ultimately undermine science itself.
Each wants to reduce science to a state in which it cannot function
and to undermine the two foundational pillars of Western
Civilization: faith and reason.
In this book, Father Mariano Artigas
sets the record straight, philosophically, historically, and
theologically. He begins by giving us a tour of the history of
science and where the ontological and epistemological presuppositions
that underpin it emerged from. He moves on to demonstrating that
without these presuppositions, which are being undermined by extreme
movements within and around science, science itself must cease to
exist as we know it and all scientific knowledge is undermined.
Finally, he offers us a vision of a worldview that takes both science
and religion, or physics and metaphysics, into account in a serious
way and integrates the entirety of the human experience.
Throughout, Artigas is thorough in both
his argumentation and his documentation. There is hardly a page in
his book without references to some of the greatest thinkers of the
modern era or of earlier periods, such as Thomas Kuhn, Thomas
Aquinas, and Karl Popper. There is hardly an assertion put forward
for which he does not provide a great deal of substantiating evidence
and heavy argumentation.
Artigas's book is a needed corrective
both to those who posit an anti-scientific creationism and those who
posit an overly scientific scientism. To the creationists, he shows
that science is the natural outgrowth of Judeo-Christian thought and
that its recent findings fit perfectly well in line with the
traditional Christian view of the universe as evolutionary, emergent,
and creative. To the scientistic naturalists, he demonstrates that
such a view does not and cannot follow logically from science itself
and even moves in opposition to the newest findings of scientific
research. To all of us, he shows a vision of the universe as guided
by a Great Mind with whom we must choose to come into communion and
cooperation.
The Mind of the Universe
is the best book that I have yet read on the subject of science and
religion. It is thorough in its treatment of the topic and a
must-read for all who are interested.
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