Abstract
The complementarity of science and theology, as opposed to a rather commonly held perception that the two fields strongly conflict or the view that theology is simply useless, are the focus of much discussion today. I consider this discussion about science and theology to be very important, for scientific work enjoys such a wide reception, stirs up much interest, and exerts great influence in our world. Theologian John Haught has been writing in this area, and his book, Christianity and Science: Toward a Theology of Nature (Haught, Christianity and Science: Toward a Theology of Nature (Maryknoll, NY: Orbis, 2007). Hereafter parenthetically cited in this article as H.), raises several issues that easily relate to some of Edith Stein’s perspectives. Even though she herself did not directly address this topic, I maintain that Stein’s work has something to contribute in this area and that a constructive exposition of several of her views demonstrates that her thought remains relevant in the contemporary discussion on science and theology. This essay first discusses some considerations regarding the rationale for bringing Stein into this conversation. It then goes on to highlight a few important distinctions that Haught makes which resonate with Stein’s thought. Finally, it focuses more specifically on a few topics raised by Haught to which Stein’s work can contribute, namely, a universe in process, the influence of an “ontology of death,” the issue of dualism, and the question of meaning related to the universe.
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Notes
- 1.
Stein [1, 15–16]. Hereafter parenthetically cited as WP.
- 2.
Stein [2, 4]. Hereafter parenthetically cited as EES. I translate from the German original in cases where I think the extant English translation misses something I feel is important to emphasize.
- 3.
John Paul II is quoting from Pope Leo XIII’s Providentissimus Deus. See, John Paul II. 1996. Message to the Pontifical Academy of Sciences: On Evolution. http://www.ewtn.com/library/papaldoc/jp961022.htm. Accessed 28 May 2013.
- 4.
Husserl [3, 39].
- 5.
She refers to Bergson’s Matter and Memory and Time and Free Will: Essay on the Immediate Data of Consciousness.
- 6.
Maskulak [4, 9].
- 7.
Ibid., 68.
- 8.
Edith Stein, “Grundlagen der Frauenbildung,” in Die Frau, ed. Maria Amata Neyer, in Edith Stein Gesamtausgabe, vol. 13 (Freiburg: Herder, 2000), 45.
- 9.
In a later publication, Haught speaks of three approaches: conflict, contrast, convergence. See, John F. Haught [5].
References
Edith Stein, “Die Weltanschauliche Bedeutung der Phänomenologie,” in Welt und Person: Beitrag zum Christlichen Wahrheitsstreben, eds. Lucy Gelber and Romaeus Leuven, in ESW, vol. 6. (Louvain: E. Nauwelaerts, 1963)
Edith Stein, Endliches und ewiges Sein, ed. A. Uwe Müller, in Edith Stein Gesamtausgabe, vols. 11 and 12 (Freiburg: Herder, 2006)
Edmund Husserl, Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, First Book, trans. F. Kersten (The Hague: Martinus Nijhoff Publishers, 1982)
Marian Maskulak, Edith Stein and the Body-Soul-Spirit at the Center of Holistic Formation (NY: Peter Lang, 2007)
John F. Haught, Science and Faith: A New Introduction (Mahwah, NJ: Paulist Press, 2012)
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Maskulak, M. (2016). Science and Theology: Toward a Steinian Perspective. In: Calcagno, A. (eds) Edith Stein: Women, Social-Political Philosophy, Theology, Metaphysics and Public History. Boston Studies in Philosophy, Religion and Public Life, vol 4. Springer, Cham. https://doi.org/10.1007/978-3-319-21124-4_13
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