Abstract
Scientists today are surprised when confronted by the sophistication of natural philosophy of the thirteenth century. Although clearly of a former age and holding very different perceptions of material structure, its mathematical and imaginative exploration of nature is striking. It also finds a natural theological and contemplative framing; because of this it can work as a resource for contemporary projects constructing ‘theology of science’ and constructing different approaches to the relation of science and religion. Taking the work of the English polymath Robert Grosseteste from the 1220s as an example, I exemplify these claims in more detail through three aspects of medieval physics: 1) a teleological narrative for science; 2) a fresh apprehension of scientific imagination; and 3) a christological and incarnational metaphysics.
Highlights
Reading Medieval Science TodayThe commonly accepted narrative that ‘science and religion’ suffer ‘conflict’ or ‘warfare’ is deeply flawed
We find advantage through a focus on a major writer of the period – in this case the 13th century English polymath Robert Grosseteste, who wrote extensively on light, colour, sound, astronomy, optics and mathematics in the period 1210-1230, including a period as Master to the Oxford Franciscans, and before becoming Bishop of Lincoln in 1235
The high middle ages remind us that at great turning points in science, we need to go beyond its disciplinary boundaries for resources to re-frame its direction of travel (Kuhn 1962). This is timely today when the ever-present need for sources for the scientific imagination is very little discussed in a method-based scientific education
Summary
The commonly accepted narrative that ‘science and religion’ suffer ‘conflict’ or ‘warfare’ is deeply flawed. I have attempted to outline before, for example, how a ‘theology of science’ might be developed from the Wisdom tradition, and in particular the anguished relational material in the Book of Job (McLeish 2014) This ancient text is as far removed in its thought-world from our own times as it is possible to find such writing, yet speaks from within a Semitic monotheism of covenant relationship, where sin spoils and where there are no easy solutions, where vindication can be sought but is not cheaply won, and where a natural world in apparent chaos demands human understanding. The high middle ages remind us that at great turning points in science, we need to go beyond its disciplinary boundaries for resources to re-frame its direction of travel (Kuhn 1962) This is timely today when the ever-present need for sources for the scientific imagination is very little discussed in a method-based scientific education. These are: (1) a teleological narrative for science, (2) a fresh apprehension of scientific imagination, and (3) a Christological and incarnational metaphysics
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