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Religion and Science: Finding Kindred Spirits

The science-religion "debate" is an abstraction, and a distraction. It isn't true to the deep nature of science, or of religion, or to the history of interplay between them. These are convictions I'm left with after a cumulative conversation that began a decade ago. And after spending the spring traveling around the country talking about this in theaters packed with scientists and citizens, atheist to devout, I know that others share my sense that our sound-bite friendly, politically-fueled narrative of animosity has outlived its usefulness. There is a science-religion divide -- these are two distinct and separate spheres of endeavor. But in the 21st century, we can't help but hear echoes passing back and forth across that divide and changing the way we understand our humanity, our relationship to each other and the natural world, the contours of the cosmos.

It's not just the passion and frequency with which mathematicians talk about beauty and physicists talk about mystery that intrigues me. It is also that every time the rest of us log on to our computers in the morning, or every time we eat a meal, we are steeped in the fruits of science. We may not be fluent in the language of science -- mathematics -- which Galileo called "the language in which the universe is written." But in the most ordinary moments in our doctors' offices, certainly in near-ordinary experiences like birth, illness, and death, we receive crash courses in science of many kinds. And we turn simultaneously, without time for debate, to inner territory of morality and meaning, which science has no language for addressing.

Einstein put it this way, helpfully: science is good at describing what is, but it does not describe what should be. That is one way to talk about the role that religious and spiritual practice, our sense of what is right and sacred, plays in human life. And for the record, I don't believe that spiritual and moral life ceases in the absence of belief in God. Einstein didn't believe in the personal God of traditional religion. But he did profess a "cosmic religious sense" driven by "inklings" and "wonderings" rather than answers and certainties. Its hallmarks were a reverence for beauty and a sense of wonder that, he acknowledged, he shared with lovers of art and religion.

And it's worth remembering that in Einstein's day, zealous religion appeared less a threat to the future of humanity than science on the loose. He watched chemists and physicists become purveyors of weapons of unprecedented destructive power. He declared, chillingly, that science in his generation was like a razor blade in the hands of a three-year-old. Against this backdrop, he called his contemporary Gandhi -- and other figures such as Jesus, Moses, St. Francis of Assisi, and Buddha -- "spiritual geniuses." Einstein soberly observed that these kinds of "geniuses in the art of living" are "more necessary to the sustenance of global human dignity, security and joy than the discovers of objective knowledge."

It seems clearer and clearer to me that, in the 21st Century, genius in the art of living must draw on the best insights of both science and religion, not as argued but as lived. Or, as the Anglican quantum physicist and theologian John Polkinghorne puts it, we come ever more vividly to see how science and religion are both necessary to interpret the "rich, varied and surprising way the world actually is." I think that the surge of spiritual energy and curiosity of our time is precisely a response to the complexity we know by way of science and technology -- not a flight from that, but a turn to sources of discernment to sort, prioritize, make sense.


See "Link to External Source Article" below to read further.

..and for a thumbnail view of Urantia Book teachings regarding Religion vs Science, please see our topical study by going HERE

Link to External Source Article

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