Post by fortigurn on Feb 17, 2014 2:38:28 GMT
These are the sources I provided.
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1. ‘Despite a developing consensus among scholars that Christianity and science had not been at war, the notion of conflict refused to die.’, Lindberg & Numbers (eds.), ‘God and Nature: Historical essays on the encounter between Christianity and Science’, p. 6 (1986).
2. ‘The result is the growing recognition among historians of science that the relationship of religion and science has been much more positive than is sometimes thought. Although popular images of controversy continue to exemplify the supposed hostility of Christianity to new scientific theories, studies have shown that Christianity has often nurtured and encouraged scientific endeavour, while at other times the two have co-existed without either tension or attempts at harmonization. If Galileo and the Scopes trial come to mind as examples of conflict, they were the exceptions rather than the rule.’, Ferngren (ed.), ‘Science and Religion: A historical introduction’, p. ix (2002).
3. ‘As a historical tool, the conflict thesis is so blunt that it is more damaging than serviceable. One only has to consider the "two books" of Francis Bacon (1561-1626) - nature and Scripture - each of which had a role complementary to that of the other. They were not held to be at odds with each other because they dealt with different subjects. Again, for many scientific figures in the seventeenth and eighteenth centuries, Christianity played a central role in fostering and even shaping their scientific endeavours: The instances of Kepler, Robert Boyle (1627-91), Isaac Newton (1642-1727), and Rene Descartes (1596-1650) are the most conspicuous.’, Russell, ‘The Conflict of Science and Religion’, in Ferngren (ed.), ‘Science and Religion: A historical introduction’, p. 8 (2002).
4. ‘Historians of science, however, rejected this stereotype long ago.’, Westman, ‘The Copernicans and the Churches’, Blackwell Essential Readings in History, p. 44 (2003).
5. ‘Despite the growing number of scholarly modifications and rejections of the conflict model from the 1950's, the Draper-White thesis proved to be tenacious, thought it is probably true that it had been more successfully dispelled for the seventeenth century than for the nineteenth. At any rate, in the 1970s leading historians of the nineteenth century still felt required to attack it. In the second volume of his Victorian Church (1970), Owen Chadwick viewed the conflict thesis as a misconception that many Victorians had about themselves.’, Wilson, ‘The Historiography of Science and Religion’, in Ferngren (ed.), ‘Science & Religion: A Historical Introduction’, p. 21 (2002).
6. ‘The claim that the advance of science necessarily brings it into conflict with established religious beliefs was advanced most energetically in the late nineteenth century by those who believed that science was the vehicle by which a new, secular view of the human situation would be established.’, Bowler, ‘Reconciling Religion and Science: The Debate in Early Twentieth-Century Britain’, p., 10 (2010).
7. ‘In the late Victorian period it was common to write about the "warfare between science and religion" and to presume that these two bodies of culture must always have been in conflict. However, it is a very long time since these attitudes have been held by historians of science.’, Shapin, ‘The Scientific Revolution’, p. 195 (1996).
8. ‘In its traditional forms, the thesis has been largely discredited.’, Brooke, ‘Science and Religion: Some historical perspectives’, p. 42 (1991).
9. ‘The conflict thesis, at least in its simple form, is now widely perceived as a wholly inadequate intellectual framework within which to construct a sensitive and realistic historiography of Western science.’, Russell, 'The Conflict of Science and Religion’, in Ferngren (ed.), ‘Science and Religion: A historical introduction’, p. 10 (2002).
2. ‘The result is the growing recognition among historians of science that the relationship of religion and science has been much more positive than is sometimes thought. Although popular images of controversy continue to exemplify the supposed hostility of Christianity to new scientific theories, studies have shown that Christianity has often nurtured and encouraged scientific endeavour, while at other times the two have co-existed without either tension or attempts at harmonization. If Galileo and the Scopes trial come to mind as examples of conflict, they were the exceptions rather than the rule.’, Ferngren (ed.), ‘Science and Religion: A historical introduction’, p. ix (2002).
3. ‘As a historical tool, the conflict thesis is so blunt that it is more damaging than serviceable. One only has to consider the "two books" of Francis Bacon (1561-1626) - nature and Scripture - each of which had a role complementary to that of the other. They were not held to be at odds with each other because they dealt with different subjects. Again, for many scientific figures in the seventeenth and eighteenth centuries, Christianity played a central role in fostering and even shaping their scientific endeavours: The instances of Kepler, Robert Boyle (1627-91), Isaac Newton (1642-1727), and Rene Descartes (1596-1650) are the most conspicuous.’, Russell, ‘The Conflict of Science and Religion’, in Ferngren (ed.), ‘Science and Religion: A historical introduction’, p. 8 (2002).
4. ‘Historians of science, however, rejected this stereotype long ago.’, Westman, ‘The Copernicans and the Churches’, Blackwell Essential Readings in History, p. 44 (2003).
5. ‘Despite the growing number of scholarly modifications and rejections of the conflict model from the 1950's, the Draper-White thesis proved to be tenacious, thought it is probably true that it had been more successfully dispelled for the seventeenth century than for the nineteenth. At any rate, in the 1970s leading historians of the nineteenth century still felt required to attack it. In the second volume of his Victorian Church (1970), Owen Chadwick viewed the conflict thesis as a misconception that many Victorians had about themselves.’, Wilson, ‘The Historiography of Science and Religion’, in Ferngren (ed.), ‘Science & Religion: A Historical Introduction’, p. 21 (2002).
6. ‘The claim that the advance of science necessarily brings it into conflict with established religious beliefs was advanced most energetically in the late nineteenth century by those who believed that science was the vehicle by which a new, secular view of the human situation would be established.’, Bowler, ‘Reconciling Religion and Science: The Debate in Early Twentieth-Century Britain’, p., 10 (2010).
7. ‘In the late Victorian period it was common to write about the "warfare between science and religion" and to presume that these two bodies of culture must always have been in conflict. However, it is a very long time since these attitudes have been held by historians of science.’, Shapin, ‘The Scientific Revolution’, p. 195 (1996).
8. ‘In its traditional forms, the thesis has been largely discredited.’, Brooke, ‘Science and Religion: Some historical perspectives’, p. 42 (1991).
9. ‘The conflict thesis, at least in its simple form, is now widely perceived as a wholly inadequate intellectual framework within which to construct a sensitive and realistic historiography of Western science.’, Russell, 'The Conflict of Science and Religion’, in Ferngren (ed.), ‘Science and Religion: A historical introduction’, p. 10 (2002).
I've just made a relevant post on Quora.