HUBUNGAN SAINS DAN IMAN

Abstract

The Mediaeval discussion on the relationship between ratio et fides, reason and faith, in modern times further developed until including the whole fields of science and religion, reawakened at the end of the second millennium and the beginning of our century, especially as a discussion on religion and evolution, because of the theory of what is called „intelligent design? (ID). Taking its starting point in this theory, the writer describes the above mentioned relationship by distinguishing the four models, suggested by Ian G. Barbour i.e. conflict, independency, dialogue and integration. Unlike both extreme creationism and militant atheistic evolutionism, the ID-followers avoid a confrontation between modern sciences and religion; according to their opinion, evolution is the instrument used by God in creating the world. Many religious scientists, however, rather choose the independency model, promoted by Stephan J. Gould, who considers natural sciences and religion as two “non-overlapping magisteria” (NOMA principle). Others, like John Polkinghorne are looking for a dialogue and pay attention to correspondences between scientific results and religious conviction, e.g. the “anthrop principle”. Thinkers, who dare to go even further, develop the integration model and try to find a more systematic synthesis between faith and science. Two well known examples: the process theology, based on the metaphysics of Whitehead, and the evolutionist theology of Teilhard de Chardin. Finally, concerning the ID-vision is to be noted that it chooses for a design based on an observed purposiveness, while Immanuel Kant has shown that this can only be observed by someone who is already convinced that it is there.