Abstract
During the last two decades, the dialogue between science and theology has begun to yield fruit. This is partly due to the initiative of scientists like Stephen Hawking and Frank Tipler, and pioneering theologians like Karl Heim and John Polkinghorne. Heim and Polkinghorne propose two of the more credible models for dialogue. Heim's model is that of a transcendent God Who is revealed not only in ...
Abstract
During the last two decades, the dialogue between science and theology has begun to yield fruit. This is partly due to the initiative of scientists like Stephen Hawking and Frank Tipler, and pioneering theologians like Karl Heim and John Polkinghorne. Heim and Polkinghorne propose two of the more credible models for dialogue. Heim's model is that of a transcendent God Who is revealed not only in the world, but also in the person of Jesus Christ. Polkinghorne proposes a new natural theology which is less interested in proving the existence of God than in seeking signs of God's hand in Creation and expanding one's knowledge of God by a close examination of the cosmos. Yet Polkinghorne's model points to Heim's assertion that the ultimate cannot be found within our world, even as it reaches into our world Science and theology need each other in order to make human life meaningful and rewarding. Science can teach theology about the "how" and "what" of God's creative activity, while theology can teach science the "why" and "what for" of God's Creation. Recognizing their autonomy, theology and science can complement their respective quests for truth.
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