By Phillip M. Thompson
This booklet explores the Catholic Church's engagement with technological know-how and know-how within the 20th century via concentrating on the $64000 position of 4 renowned Catholic intellectuals representing the various highbrow currents in their new release. The publication unpacks either the demanding situations and rewards of pursuing such efforts among the Modernist challenge and the second one Vatican Council. This examine of those intellectuals indicates how the Church moved from clash to discussion in its dating with technological know-how and know-how.
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Extra resources for Between Science and Religion: The Engagement of Catholic Intellectuals with Science and Technology in the Twentieth Century
That those origins are steeped in culture, the Middle Ages, which for many is still the classic embodiment of obscurantism, could have but served as lèse majesté. 82 One lesson drawn from Duhem for the next generation of Catholic intellectuals is that a strict fidelity to Thomism in intellectual activity is not an inevitable requirement. Anyone testing the limits of science and religion within the Catholic Church would have to develop strategies, however, for straying from the preferred paths. Some were successful in these efforts.
2 (London: Longmans, Green, 1936), 190. 21. , 1912), 62. 22. Ker, John Henry Newman, 397–416. 23. John Henry Newman, “Christianity and the Physical Science: A Lecture in the School of Medicine” (1855), in John Henry Newman, The Idea of a University, ed. Martin J. Svaglic (Notre Dame: University of Notre Dame Press, 1982), 323–24, 332. 24. Newman, “Christianity and Physical Science,” 327–30. 25. Newman, The Idea of a University, 224–25. 26. Newman, The Idea of a University, 54–58, 225. For an excellent account of Newman and the sciences, see Michael Baur, “Newman on the Problem of the Partiality and Unity of the Sciences,” Proceedings of the American Catholic Philosophical Association 77 (2003): 111–27.
Instead, the First Vatican Council proclaimed the Church as the sole repository of truth and salvation for all of humanity. This truth was to be expressed within and protected by the teaching office of the magisterium. As part of this process, the ex cathedra teachings of the pontificate on faith and morals were confirmed as infallible. 20 Throughout much of the nineteenth century, however, the Church suffered from a paucity of intellectual vitality. When John Henry Newman visited Rome in 1846, he decried the poor level of theological training where a manual-based scholasticism reduced Thomism to superficial and undirected teachings.