Category Archives: Theology of nature
Where do we start today? The film-makers have just stashed away the bonnets and top-hats, packed up their Victorian facades and swept the mud off the roads at Lyme Regis, 20 minutes from here, after taking over the town to film Mary Anning the Lesbian Fossil Hunter, aka Kate Winslet. My wife can take her morning coffee uninterrupted again.
George Berkeley is most famous for his immaterialist view of reality, which is nicely, if incompletely, summed up in Monsignor Ronald Knox’s limerick:
On a Peaceful Science thread I promised Chris Falter that I’d respond to his argument that chaotic systems are instrinsically indeterminate. The context, of course, as the thread title shows (Every Birth is a Statistical Impossibilty) has to do with the possibility of determination of events by God, as well as by us.
I’ve been dipping into George Berkeley’s philosophy recently, mainly because his mind-only view of reality resonates with some other thinkers whose ideas on the matter of matter have impressed me over the years, such as Arthur Eddington, Werner Heisenberg and William Dembski.
Back in early September 2017 I was writing a Hump piece on Aquinas and the special creation of humanity. Providentially I stumbled on a YouTube video posted just the week before in which Tim Keller, Russell Moore and Ligon Duncan discuss their “non-negotiables” on creation.
1 Kings 11-12 tell the story of one of the most significant events in the history of the kingdom of Israel – that is, the defection of all the northern tribes from King David’s dynasty thus breaking up the chosen people into two kingdoms. Northern Israel quickly lapsed into apostasy and was destroyed by the Assyrians, essentially disappearing from history.
A quick thought here, based on a heads-up to me on Peaceful Science on a thread that, for some reason, doesn’t give me the ability to reply. No matter, because I have more space to reply here.
The environmental message of God’s Good Earth is, in my own eyes, rather muted. Conservation was, after all, a subsidiary theme of the book, though I was pleased that Sir Ghillean Prance, in his endorsement, saw it as a demand for positive action.
In my recent piece about Francis Bacon’s New Atlantis, I mentioned how Bacon, supposedly the staunch supporter of methodological naturalism, included both a scientificcally detectable miracle and a providential answer to prayer in an apologetic for the new science that is only 22 pages long. He would appear to cut the world-cake rather differently from many of a scientific bent now, who divide the world sharply between the “natural” and the “miraculous.”
No, sorry Francis Collins, not that one. Nor Galileo’s mathematics. I’m referring to the whole science-faith interface, and more.