John Hedley Brooke, 1944, UK, a modern pioneer in the connection between faith and science

John Hedley Brooke 1944, UK

was a Research Fellow at Fitzwilliam College from 1967–68, then a Tutorial Fellow at the University of Sussex from 1968-69. He was on the faculty of Lancaster University from 1969 to 1999, rising from Lecturer to Professor of History of Science. He was Gifford Lecturer at the University of Glasgow from 1995–96 and Andreas Idreos Professor of Science and Religion at The University of Oxford from 1999–2006, where he directed the Ian Ramsey Centre and was a Fellow of Harris Manchester College, Oxford.

After his retirement in 2007, he became an Emeritus Fellow of Harris Manchester College and a Distinguished Fellow of the Institute of Advanced Study in the University of Durham.[1]

He was the editor of the British Journal for the History of Science from 1989-93. He was the president of the British Society for the History of Science from 1996–98, and has been the president of Science and Religion Forum since 2006.[1] He is also currently the president of International Society for Science and Religion.[2]

Science and Religion: Some Historical Perspectives is a book on the relationship between religion and science by John Hedley Brooke.

The book identifies three traditional views of the relationship between science and religion found in historical analyses: conflict, complementarity, and commonality. The book portrays all three as oversimplifications. It offers up the alternative notion of complexity, which bases the relationship between science and religion on changing circumstances where it is defined upon each particular historical situation and the actual beliefs and ideas of the scientific and religious figures involved.[1][2]

The popular antithesis between science, conceived a s a body of unassailable facts, and religion, conceived as a set of unverifiable beliefs is assuredly simplistic

The evolutionary speculations of Charles Darwin’s grandfather, Erasmus Darwin, occasioned little hostility in England during the 1780’s. But in the conservative backlash following the French Revolution, they were noisily condemned as atheistic.

The fact that science has been used as a resource both by Christians and their critics may call into question another common assumption – that modern science has been largely responsible for the secularization of society.

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