Metaphysics has no place in the science-religion discourses if understood as an a priori universal content of the nature and causes of all things. From an overview of the positive and negative dimensions and challenges of the contemporary science-religion discourses within each conversation partner itself and between the two, it is argued that metaphysical reflection represents a contextual-linguistic event that ‘takes place’ only after the contextual giveness is taken up within a very concrete historical-linguistic frame of reference for sense making. (...) In a metaphoric sense, it is conclusively compared with the movements of atoms of which we can only state afterwards where the atoms have been. In this sense, McGrath’s remark that ‘etaphysics is not the precondition of any engagement with the world, but its inferred consequence’ is supported. The ‘was’ of metaphysical thinking represents the emergent product of the concrete and specific lifeworlds in which they have ‘taken place’, that is, ‘eventuated’. The ‘was’ of metaphysical reflection is the most powerful event of credofication for human beings in living, making sense of and participating empathically in the question ‘why there is something rather than nothing?’. (shrink)

Peter Harrison's The Territories of Science and Religion throws down a serious challenge to advocates of dialogue as the primary means of engagement between science and religion. This article accepts the validity of this challenge and looks at four possible responses to it. The first—a return to the past—is rejected. The remaining three—exploring new epistemic frameworks for the encounter of science and religion, broadening out the engagement beyond the context of the physical sciences and Western culture, and looking at ways (...) in which scientific and theological practitioners may collaborate on practical problems—are all offered as potential ways in which science and religion may engage with one another, in ways which move beyond Harrison's critique. (shrink)

In the 60 years since IRAS was founded, and the 50 years since Zygon: Journal of Religion and Science started, science has developed enormously. More important, though less obvious, the character of religion has changed, at least in Western countries. Church membership has gone down considerably. This is not due to arguments, for example, about science and atheism, but reflects a change in sources of authority. Rather than the traditional and communal authority, an individualism that emphasizes “authenticity” characterizes religion and (...) spirituality in our time. Less extensive but similar is the loss of authority with respect to science. As a consequence, “religion and science” might seek to provide attractive constructive proposals for visions that integrate an ethos and a worldview. IRAS might contribute by providing a platform for information and the exchange of proposals for a particular audience, while Zygon serves a global and diverse audience with well-researched articles. (shrink)