Abstract.A hallmark of Arthur Peacocke's work is his aim of writing theology that is intellectually honest. He believed that intelligibility and meaning are foremost on theology's agenda. Consequently, he focused on ultimate meanings, but he did so by taking into account the scientific knowledge of the world. He faced head‐on the challenge to accept the Christian tradition, at the same time subjecting that tradition to critique and reforming its images and modes of thinking. I survey Peacocke's agenda, his methodology, and (...) the sources of his theological thinking, and how this contributes to understanding the relationship between science and theology. A major result of his approach is the abolition of dualisms, specifically that of the natural and the supernatural. Peacocke's approach to theology has exemplary potential for the debate between those who espouse a radical Enlightenment with its claim to universal principles of reason and radical postmodernists who may appear to fall prey to a relativism that equals nihilism. (shrink)

The paper discusses the use of term ‘advocacy science’ which is communication of science which goes beyond simple reporting of scientific findings, using the case study of biotechnology. It argues that advocacy science should be used to distinguish the engagement of modern civil society organizations to interpret scientific knowledge for their lobbying. It illustrates how this new communicative process has changed political discourse in science and general perception of the role of science in contemporary society.

Peter Harrison's The Territories of Science and Religion throws down a serious challenge to advocates of dialogue as the primary means of engagement between science and religion. This article accepts the validity of this challenge and looks at four possible responses to it. The first—a return to the past—is rejected. The remaining three—exploring new epistemic frameworks for the encounter of science and religion, broadening out the engagement beyond the context of the physical sciences and Western culture, and looking at ways (...) in which scientific and theological practitioners may collaborate on practical problems—are all offered as potential ways in which science and religion may engage with one another, in ways which move beyond Harrison's critique. (shrink)