Abrahamic Monotheistic Religion

Christianity is an Abrahamic monotheistic religion, currently the largest religion in the world. It developed in the first century AD out of Judaism from a group of followers of Jesus. Christians adhere to asserted revelations described in a series of canonical texts, which include the Old Testament, which comprises texts inherited from Judaism, and the New Testament, which contains the Gospels of Matthew, Mark, Luke, and John (narratives on the life and teachings of Jesus), as well as events and teachings of the early Christian churches (e.g., Acts of the Apostles, letters by Paul), and Revelation, a prophetic book on the end times.

Given the prominence of revealed texts in Christianity, a useful starting point to examine the relationship

They tend to interpret findings from the sciences, such as evolutionary theory or chaos theory, in a theological light, using established theological models, e.g., classical theism, kenosis, the doctrine of creation. John Haught (1995) argues that the theological view of kenosis (self-emptying) anticipates scientific findings such as evolutionary theory: a self-emptying God (i.e., who limits Godself), who creates a distinct and autonomous world, makes a world with internal self-coherence, with a self-organizing universe as the result. The dominant epistemological outlook in Christian science and religion has been critical realism, a position that applies both to theology (theological realism) and to science (scientific realism). Barbour (1966) introduced this view into the science and religion literature; it has been further developed by theologians such as Arthur Peacocke (1984) and Wentzel van Huyssteen (1999). Critical realism aims to offer a middle way between naïve realism (the world is as we perceive it) and instrumentalism (our perceptions and concepts are purely instrumental). It encourages critical reflection on perception and the world, hence “critical”. Critical realism has distinct flavors in the works of different authors, for instance, van Huyssteen (1998, 1999) develops a weak form of critical realism set within a postfoundationalist

For example, Clark writes,

Exclude God from the definition of science and, in one fell definitional swoop, you exclude the greatest natural philosophers of the so-called scientific revolution—Kepler, Copernicus, Galileo, Boyle, and Newton (to name just a few). (2014: 42)

Others authors even go as far as to claim that Christianity was unique and instrumental in catalyzing the scientific revolution—according to Rodney Stark (2004), the scientific revolution was in fact a slow, gradual development from medieval Christian theology. Claims such as Stark’s, however, fail to recognize the legitimate contributions of Islamic and Greek scholars, to name just a few, to the development of modern science. In spite of these positive readings of the relationship between science and religion in Christianity, there are sources of enduring tension. For example, there is (still) vocal opposition to the theory of evolution among Christian