Murphy (Christian philosophy, Fuller theological Seminary) argues against the skepticism about Christian belief, and shows how it is similar to scientific reasoning as described by contemporary philosophers of science employing a postmodern, holistic perspective. Annotation copyrighted by Book News, Inc., Portland, OR

Peter Forrest expounds a program of best-explanation apologetics. He contends that since the existence of God would provide the best possible explanation of various facts, those facts support theism. Among the facts cited are the suitability of the universe for life, the regularity of the universe, the human capacity for intellectual progress, the experience of a moral order, and various forms of beauty. The beauty that interests Forrest as evidence for the existence of God includes sensuous beauty; the beauty of the natural order, as revealed by the sciences; and the beauty of necessity discovered by mathematicians. In addressing the need for an adequate motive for creation, Forrest conjectures that God created the universe for embodied persons not for their life on earth alone but also for an afterlife. Forrest acknowledges the speculative nature of such an account. He suggests that philosophical speculation is also required to defend theism against the charge that it is too extravagant a hypothesis to be warranted. Providing a speculative defense against the argument from evil, he explains how such speculations can be used to support best-explanation arguments without the conclusions themselves being rendered purely speculative.

The problem : theological method in the age of probable reasoning -- The quest for theological method : Pannenberg versus Hume -- Probable reasoning come of age : philosophy of science -- The modernists : testing the method -- Data for theology -- Scientific theology.

In this timely and provocative book, Nancey Murphy sets out to dispel skepticism regarding Christian belief. She argues for the rationality of Christian belief by showing that theological reasoning is similar to scientific reasoning as described by contemporary philosophy of science. Murphy draws on new historicist accounts of science, particularly that of lmre Lakatos. According to Lakatos, scientists work within a "research program" consisting of a fixed core theory and a series of changing auxiliary hypotheses that allow for prediction and explanation of novel facts: Murphy argues that strikingly similar patterns of reasoning can be used to justify theological assertions. She provides an original characterization of theological data and explores the consequences for theology and philosophy of religion of adopting such an approach.

Our understanding of human rationality has changed significantly since the beginning of the century, with growing emphasis being placed on multiple rationalities, each adapted to the specific tasks of communities of practice. We may think of the world as an ontological unity-but we use a plurality of methods to investigate and represent this world. This development has called into question both the appeal to a universal rationality, characteristic of the Enlightenment, and also the simple 'modern-postmodern' binary. The Territories of Human Reason is the first major study to explore the emergence of multiple situated rationalities. It focuses on the relation of the natural sciences and Christian theology, but its approach can easily be extended to other disciplines. It provides a robust intellectual framework for discussion of transdisciplinarity, which has become a major theme in many parts of the academic world. Alister E. McGrath offers a major reappraisal of what it means to be 'rational' which will have significant impact on older discussions of this theme. He sets out to explore the consequences of the seemingly inexorable move away from the notion of a single universal rationality towards a plurality of cultural and domain-specific methodologies and rationalities. What does this mean for the natural sciences? For the philosophy of science? For Christian theology? And for the interdisciplinary field of science and religion? How can a single individual hold together scientific and religious ideas, when these arise from quite different rational approaches? This ground-breaking volume sets out to engage these questions and will provoke intense discussion and debate.

John Polkinghorne is a major figure in today’s debates over the compatibility of science and religion. Internationally known as both a theoretical physicist and a theologian—the only ordained member of the Royal Society—Polkinghorne brings unique qualifications to his inquiry into the possibilities of believing in God in an age of science. In this thought-provoking book, the author focuses on the collegiality between science and theology, contending that these "intellectual cousins" are both concerned with interpreted experience and with the quest for truth about reality. He argues eloquently that scientific and theological inquiries are parallel. The book begins with a discussion of what belief in God can mean in our times. Polkinghorne explores a new natural theology and emphasizes the importance of moral and aesthetic experience and the human intuition of value and hope. In other chapters, he compares science’s struggle to understand the nature of light with Christian theology’s struggle to understand the nature of Christ. He addresses the question, Does God act in the physical world? And he extends his ideas about the role of chaos theory, surveys the prospects for future dialogue between scientific and theological thinkers, and defends a critical realist understanding of the activities of both disciplines. Polkinghorne concludes with a consideration of the nature of mathematical truths and the links between the complementary realities of physical and mental experience.

Jonathan Edwards's Philosophy of Nature: The Re-Enchantment of the World in the Age of Scientific Reasoning analyses the works of Jonathan Edwards (1703-1758) on natural philosophy in a series of contexts within which they may best be explored and understood. Its aim is to place Edwards's writings on natural philosophy in the broad historical, theological and scientific context of a wide variety of religious responses to the rise of modern science in the early modern period - John Donne's reaction to the new astronomical philosophy of Copernicus, Kepler and Galileo, as well as to Francis Bacon's new natural philosophy; Blaise Pascal's response to Descartes' mechanical philosophy; the reactions to Newtonian science and finally Jonathan Edwards's response to the scientific culture and imagination of his time.

Herman Philipse puts forward a powerful new critique of belief in God. He examines the strategies that have been used for the philosophical defence of religious belief, and by careful reasoning casts doubt on the legitimacy of relying on faith instead of evidence, and on probabilistic arguments for the existence of God.

Some of the Praise for No Sense of Obligation . . . fascinating analysis of religious belief -- Steve Allen, author, composer, entertainer [A] tour de force of science and religion, reason and faith, denoting in clear and unmistakable language and rhetoric what science really reveals about the cosmos, the world, and ourselves. Michael Shermer, Publisher, Skeptic Magazine; Author, How We Believe: The Search for God in an Age of Science About the Book Rejecting belief without evidence, a scientist searches the scientific, theological, and philosophical literature for a sign from God--and finds him to be an allegory. This remarkable book, written in the laypersons language, leaves no room for unproven ideas and instead seeks hard evidence for the existence of God. The author, a sympathetic critic and observer of religion, finds instead a physical universe that exists reasonlessly. He attributes good and evil to biology, not to God. In place of theism, the author gives us the knowledge that the universe is intelligible and that we are grownups, responsible for ourselves. He finds salvation in the here and now, and no ultimate purpose in life, except as we define it.

Michael Ruse offers a new analysis of the often troubled relationship between science and religion. Arguing against both extremes - in one corner, the New Atheists; in the other, the Creationists and their offspring the Intelligent Designers - he asserts that science is the highest source of human inquiry. Yet, by its very nature and its deep reliance on metaphor, science restricts itself and is unable to answer basic, significant questions about the meaning of the universe and humankind's place within it: why is there something rather than nothing? What is the meaning of it all? Ruse shows that one can legitimately be a skeptic about these questions, and yet why it is open for a Christian, or member of any faith, to offer answers. Scientists, he concludes, should be proud of their achievements but modest about their scope. Christians should be confident of their mission but respectful of the successes of science.