{"title":"The Oxford Handbook of Jeremiah. Edited by Louis Stulman and Edward Silver. New York: Oxford University Press, 2021. v + 683. $150.00.","authors":"Carol J. Dempsey","doi":"10.1017/hor.2022.59","DOIUrl":null,"url":null,"abstract":"little actual influence on the history of this discussion, I think it would have been more useful to devote much of the space, in an expanded part , to detailed studies of those theologians and scientists in the twentieth and twenty-first centuries whose work significantly contributed to the development of the science-theology/religion conversation. However, one could argue that the creative chapters on Hebrew Scripture (by J. Richard Middleton and William P. Brown) and the studies of the various philosophers and theologians are resources for the theological traditions to mine for positive approaches and attitudes toward science. The three chapters of part , on developments in twentiethand earlytwenty-first-century Roman Catholic, Orthodox, and Protestant theology in relation to modern science (by Paul J. Schutz, Elizabeth Theokritoff, and Christopher C. Knight, and Sarah Lane Ritchie, respectively) are uniformly excellent and fully contribute to the purpose of a “handbook.” It would be very hard to improve on these survey chapters, and someone seeking a concise discussion of these developments will be well served by studying them. These chapters orient the reader well to the state of the science-religion/ theology discussion at the present time. I found Ritchie’s chapter to be especially insightful in the sweep of its reflection. Finally, I think another major omission in the collection is the absence of contemporary scientific voices. There are many scientists today who are also Christians and who might have contributed creatively to such a collection, enhancing the value and contributions of this book. Instead, the editor intentionally looked away from the “hard” sciences in the interests of expanding the discussion in other directions (see pages to of his introduction). Despite these omissions, this book makes important contributions to the field of theology/religion and modern science and would be a valuable addition to any library collection.","PeriodicalId":13231,"journal":{"name":"Horizons","volume":"54 1","pages":"478 - 480"},"PeriodicalIF":0.5000,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Horizons","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1017/hor.2022.59","RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"RELIGION","Score":null,"Total":0}
引用次数: 0
Abstract
little actual influence on the history of this discussion, I think it would have been more useful to devote much of the space, in an expanded part , to detailed studies of those theologians and scientists in the twentieth and twenty-first centuries whose work significantly contributed to the development of the science-theology/religion conversation. However, one could argue that the creative chapters on Hebrew Scripture (by J. Richard Middleton and William P. Brown) and the studies of the various philosophers and theologians are resources for the theological traditions to mine for positive approaches and attitudes toward science. The three chapters of part , on developments in twentiethand earlytwenty-first-century Roman Catholic, Orthodox, and Protestant theology in relation to modern science (by Paul J. Schutz, Elizabeth Theokritoff, and Christopher C. Knight, and Sarah Lane Ritchie, respectively) are uniformly excellent and fully contribute to the purpose of a “handbook.” It would be very hard to improve on these survey chapters, and someone seeking a concise discussion of these developments will be well served by studying them. These chapters orient the reader well to the state of the science-religion/ theology discussion at the present time. I found Ritchie’s chapter to be especially insightful in the sweep of its reflection. Finally, I think another major omission in the collection is the absence of contemporary scientific voices. There are many scientists today who are also Christians and who might have contributed creatively to such a collection, enhancing the value and contributions of this book. Instead, the editor intentionally looked away from the “hard” sciences in the interests of expanding the discussion in other directions (see pages to of his introduction). Despite these omissions, this book makes important contributions to the field of theology/religion and modern science and would be a valuable addition to any library collection.
对这一讨论的历史几乎没有什么实际影响,我认为,在一个扩展部分中,投入更多的空间来详细研究那些在20世纪和21世纪的神学家和科学家,他们的工作对科学-神学/宗教对话的发展做出了重大贡献,这将会更有用。然而,有人可能会争辩说,关于希伯来圣经的创造性章节(由J.理查德米德尔顿和威廉P.布朗撰写)和各种哲学家和神学家的研究是神学传统挖掘积极方法和对待科学态度的资源。部分的三章,关于二十世纪和二十一世纪早期罗马天主教、东正教和新教神学与现代科学的关系的发展(分别由Paul J. Schutz、Elizabeth Theokritoff、Christopher C. Knight和Sarah Lane Ritchie撰写),都是非常出色的,完全有助于“手册”的目的。要改进这些概括性章节是非常困难的,而那些寻求对这些发展进行简明讨论的人,学习这些章节会很有帮助。这些章节很好地引导读者了解当前科学-宗教/神学讨论的现状。我发现里奇的这一章在全面反思方面特别有见地。最后,我认为这本书的另一个主要缺失是缺少当代科学的声音。今天有许多同样是基督徒的科学家,他们可能会为这样一个集合做出创造性的贡献,提高这本书的价值和贡献。相反,这位编辑有意将目光从“硬科学”转向其他方向的讨论(见他的介绍到页)。尽管有这些遗漏,这本书对神学/宗教和现代科学领域做出了重要贡献,将是任何图书馆收藏的宝贵补充。