Peacocke @ 100

Science, Causality and God: Divine

Action in a Scientific Age

Conference Programme & Abstracts

28th October – 29th October 2024
 Link for Presentations
All the keynotes and short papers will be available via the same zoom link.
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PROGRAMME

SRF 50th Anniversary: Hybrid Conference 2025

Submissions are invited for traditional papers, round table discussions, or interactive workshops related
to the conference theme. Works-in-Progress may be submitted for paper and round table sessions.
Paper sessions are 30mins, round tables & workshops are 45mins. Timings include any Q&A [please
note final timings many be adjusted slightly to ensure a good flow to the conference - speakers will be
notified in good time if this occurs].

Students and ECRs may also apply for/be invited to present a "new voices" paper. These are lightning
10minute presentations + 10mins Q&A designed to share an aspect of research, or prompt a discussion.
It is expected that "new voices" papers will be works-in-progress.

We invite submissions which engage with any issue at the intersection of science and (any) religion.
Whilst continuing to value the Christian origins of the Forum, we particularly welcome papers that
engage with science and religion from Eastern Orthodox, and non-Christian perspectives which are
historically under-represented at our conferences. We encourage speakers to engage directly with the
theme "revisiting and reimaging" the relationship. This may include approaches that engage critically
with the (continued?) relevance of established/historic positions; addressing underrepresented voices in
the sector (including issues related to colonisation, gender, and/or indigenous religions/science);
questions of inter/multi disciplinary research, science-and-religion education, and those that look
forward to the upcoming opportunities and challenges science-and-religion. All Submissions MUST
engage with the intersection of science and religion. This engagement may include natural or social
sciences. Ethnographic/sociological studies that address scientists' engagement with faith or how people
of faith engage with science also fall within the remit of this call.

This will be a hybrid conference and we welcome submissions for online delivery to support accessibility
of the conference. We will aim to balance online and on site presentations to ensure a mix across the
full conference.

Stay in touch after the conference:

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 Schedule Day 1 Monday 28th October
All times
MAIN ROOM BREAKOUT 1 BREAKOUT 2
GMT
12:00 –
Opening Remarks
12:10
12:10 – KEYNOTE 1: Does God Act in
13:25 the Quantum World?
Student & ECR
Break Social Space
networking
PAPER 2: Exposing the
PAPER 6: Occasionally in
13:55 – Mysteries of Space and Time
Error: A Hylic Account of
14:40 By Kalam Philosophy: Axioms
Vicarious Causation
and Postulates
KEYNOTE 2: Emergence and
14:45 – Divine Action. Testing some
16:00 Criteria for Providence in the
World
Student & ECR
Break Social Space
networking
PAPER 4: Causality, Chance, PAPER 1: Who Orders All
PAPER 3: God as a Cognitive
16:30 – and God’s design: an Things Mightly: A Scotist
Construct: A Neurobiological
17:15 exploration of Peacocke’s Approach to the Metaphysics
and Philosophical Perspective
intriguing approach of Entropy

Schedule Day 2 Tuesday 29th October

All times
MAIN ROOM BREAKOUT 1 BREAKOUT 2
GMT
09:00 –
Opening Remarks
09:05
KEYNOTE 3: Divine Action in the
9:05 – Thought of Two Progressive Muslim
10:20 Thinkers: Reconciling Revelation
with Scientific Causality
Student & ECR
Break Social Space
networking
PAPER 7: An artist's and
10:50 – mathematician's eye into the
11:35 mysteries of creation and co-
creation
Paper 9: The emergency of
beauty in the natural world:
11:40 – PAPER 8: Co-Creation in Process
theological implications for
12:25 Theology
the discovery of divine traces
imprinted in creation
LUNCH
KEYNOTE 4: : A Biotheology of
12:50 –
God’s Divine Action in the Present
14:05
Global Ecological Precipice
14:05 –
Conference Plenary
14:15
14:20–
Annual General Meeting (for SRF Members only)
15:20

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 Keynote Lectures
KEYNOTE 1: Does God act in the Quantum World?
Dr Emily Qureshi-Hurst
ABSTRACT: Quantum Mechanics and its philosophical interpretation have proved fertile
ground for theological reflection, particularly regarding divine action. Pioneer in this field,
Robert John Russell, proposes a Non-Interventionist Objective Divine Action (NIODA) in
which God acts in and through the quantum process to actualise events as a form of
objective special providence. This talk analyses NIODA and suggests that there are areas of
incompleteness that require revision or at least revisitation. First, I argue that NIODA may
not be as helpful as Russell hopes in solving the problems human beings care most about.
Second, I argue that this form of divine action raises the problem of evil in a particularly
problematic way.
Emily Qureshi-Hurst is a philosopher based at the University of Cambridge. Her
research focuses on the philosophical questions raised by interactions between
science and religion, particularly physics and Christianity. Emily has written on issues
in the philosophy of religion, the philosophy of time (including issues in special and
general relativity, quantum mechanics, and temporal experience), the philosophy of
physics, and the philosophy of social media. She has also participated in cross-
disciplinary collaborations with scholars from philosophy, theology, and physics.
Before starting this JRF Emily completed a B.A. in Philosophy and Theology, and an
M.St and D.Phil in Science and Religion, all at the University of Oxford.
She currently teaches a range of undergraduate papers from philosophy and
theology, including: science and religion, further studies in science and religion,
psychology of religion, philosophy of religion, general philosophy, and ethics.

KEYNOTE 2: Emergence and Divine Action. Testing some Criteria for Providence
in the World
Dr Ignacio Silva
ABSTRACT: In light of several proposals to answer the question about special divine action or
special providence, Arthur Peacocke suggested that God’s action should not be conceived as an
intervention, even if that intervention was to be thought of within the indeterministic character
of quantum mechanics, as Robert Russell would suggest. Instead, Peacocke held to a non-
energetic non-material transfer of information at the boundaries of the world-as-a-whole. In this
way, God could influence the development of the history of creation as a whole and of humanity
in particular. In this talk I will assess this proposal against some criteria or desiderata I find in
the history of debates about divine providential action from the middle ages to the twentieth
century, namely, divine omnipotence, divine providence, the autonomy of nature, and the
success of natural human reason.

Ignacio Silva holds a DPhil in Theology and an MSt in Science and Religion from the
University of Oxford (UK). He also has a License degree in Philosophy from the Universidad
Católica Argentina. He is the author of “Indeterminismo en la Naturaleza y Mecánica
Cuántica: Wener Heisenberg y Tomás de Aquino” (Eunsa 2011), editor of “Latin American
Perspectives on Science and Religion” (Pickering&Chatto 2014), and author of numerous
journal articles in his field. He was Research Fellow at Harris Manchester College and the
Ian Ramsey Centre for Science and Religion (University of Oxford), with projects on special
divine action, and on science, philosophy and theology in Latin America. He joined the
Instituto de Filosofía in 2018, where he continues his research on human and divine
providence. Dr Silva is member of the International Society for Science and Religion, and
member of the scientific and advisory boards of several international academic journals,
such as Scientia et Fides, Studium. Filosofía y Teología, Quaerentibus. Teología y Ciencias,
y TheoLogica.

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KEYNOTE 3: Divine Action in the Thought of Two Progressive Muslim Thinkers:
Reconciling Revelation with Scientific Causality
Dr Adis Duderija
ABSTRACT: This paper explores the challenge of reconciling divine action with scientific
causality through the lens of Islamic theology, focusing on modern reinterpretations of
revelation and Prophethood. Traditional Islamic views, which see the Qur'an as the literal
Word of God and Muhammad as a passive recipient, are contrasted with the innovative
theories of two progressive Muslim thinkers Fazlur Rahman and Abdolkarim Soroush.
Rahman’s concept of revelation as a complex process involving Muhammad's active
participation, and Soroush's view of Prophethood as an evolving personal experience, offer
new perspectives on divine action. These modern interpretations suggest models of divine
influence that work through human consciousness and natural processes, potentially bridging
the gap between religious belief and scientific understanding. The paper concludes by
discussing the implications of these theories for conceptualizing divine action in a scientifically
informed worldview.

Adis Duderija is currently Associate Professor in the Study of Islam and Society at Griffith
University and formerly Senior Fellow at the Centre for Interfaith and Cultural Dialogue
also at Griffith University. He teaches and researches on Islam and gender, Islamic
intellectual tradition and Islam and Muslims in the West. Adis is a first-generation
Bosnian-Australian. He obtained his PhD in 2010 at the Centre for Muslim States and
Societies at the University of western Australia on interpretational methodologies of
Qur’an and Sunna in Neo-Traditional Salafism and Progressive Islam. In 2011 the thesis
was published by Palgrave in a prestigious books series edited by Professor Khaled Abou
El Fadl, one of the leading scholars of Islamic theology and law in the USA, and was
recently (end of 2013) translated into Arabic. He is an expert on contemporary Islam,
especially in relation to the theory of progressive Islam, scriptural hermeneutics of Islamic
feminism, Salafism and interfaith theory in Islam.

KEYNOTE 4: A Biotheology of God’s Divine Action in the Present Global

Ecological Precipice
Dr Lisanne Winslow
ABSTRACT: Theological discourse surrounding the environmental crisis has rightly brought to
the forefront human agency as a primary causal determinant. However, this presentation will
explore a theistic divine action position toward an account of the present global precipice that
the earth and all its creatures teeter upon. First, I will offer a preferred view of divine action,
Divine Compositionalism, with explanatory power to account for an ever-changing planet.
Furthermore, Divine Compositionalism is used to ground the role of God as Creator and
sustainer of all things toward a constructive biotheology. Next, an account will be presented
for both human culpability and God’s divine action, retaining human free will and God’s
sovereignty within a creation God owns and loves. Lastly, we will go on to explore a possible
remedy to the environmental precipice through the very elements of human cooperation that
ensured the success of our prehistoric ancestors. A cooperative biotheology entails humanity
re-claiming its inter-relation with all creatures in a world family while exercising the free will
to partner with one another on a spiritual level in accomplishing God’s good and wonderful
eternal ideas for the next step in human spiritual development toward earth’s physical
evolution.
Rev. Dr. Lisanne Winslow is currently a professor at Fairfield University, CT, USA. Her 20
year career as a marine invertebrate immunologist has involved world-ocean marine
ecology of indicator species such as the sea urchin in identifying the effects of global
climate change. Her scientific studies have informed her theological pursuits in Systematic
Theology as described in her 2020 book A Trinitarian Theology of Nature (Wipf & Stock).
Her work in divine action theory includes a new view called Divine Compositionalism,
pioneered in 2009 with her colleague Dr. Walter Schultz. Dr Winslow holds a, MS in
Biology and a PhD in Cell Biology from Rutgers University, USA, an MA in Theology and
Religion from United Theological Seminary, ST Paul, MN, USA, and a PhD in Systematic
Theology and Divinity from the Kings College, University of Aberdeen Scotland. She is an
ordained minister in the Congregational Church and where she has served as an ordained
minister for more than a decade in addition to her faculty teaching.

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 Short Papers

PAPER 1: Who Orders All Things Mightly: A Scotist Approach to the

Metaphysics of Entropy
Gideon Lazar; Sts. Cyril and Methodius Byzantine Catholic Seminary
ABSTRACT: Entropy plays a central role in modern physics. Nonetheless, there is a lack of
a clear definition of what exactly entropy is. This paper will appeal to the medieval
theologian John Duns Scotus to provide a metaphysics of entropy, and in the process
reveal God’s role as divine orderer. There are two general approaches to defining entropy:
the first emphasizes the tendency of things towards disorder, while the second
emphasizes the relationship between the macro and mirco states of a system. These can
be synthesized through the metaphysics of hylomorphism. Scotus argues that an essential
order obtains between matter and form which causes a substance to exist. These orders
correspond to the concepts of emergence and downward causality in modern physics.
Many macroscopic phenomena are not easily explained by merely there parts, but are
better explained by considering the whole. The macroscopic state corresponds to the
form, while the microscopic state corresponds to the matter. Things tend to disorder, and
so entropy is the increasing disorder between the material and formal causes of a thing.
Scotus understands substances to exist in a hierarchy of ordered forms, and the universe
itself to exist as a great unity of order. God stands at the head of the order as its efficient
and final cause. While things on their own tend to disorder and so the universe is headed
to an eventual heat death, God can serve as the source of the ordering of the universe.
This is on the basis of two key divine attributes for Scotus, simplicity and infinity. As
simple, God’s “micro” and “macro” states are always identical; God cannot be other than
He is. God is also infinite, and so He can communicate His own order without losing it,
whereas all finite beings can only lower the entropy of one system by raising another.
Finally, Scotus understands the proximate efficient and final cause of all things to be the
incarnation of the Son as Jesus Christ. The incarnation is how God has chosen to
communicate His perfect order to this world. Another Franciscan, Bonaventure (whom
Scotus understands his own work to be building upon), even understands the whole
spiritual life to be about properly ordering the soul through the grace of Christ. While we
as finite creatures tend to disorder, we can have great hope that God nonetheless intends
there to be order in this world and is constantly working to bring it about.

PAPER 2: Exposing the Mysteries of Space and Time By Kalam Philosophy:

Axioms and Postulates
Muhammed Musthafa; Al Ihsan Dawa College
ABSTRACT: In an ever changing world, the human understanding about his surroundings
is growing and accepting new adding day by day. One of the most intriguing subjects for
contemporary scientist is the concept of time and space. These two entities have been
undergone for human inquiries from ancient time. But the complete picture has remained
puzzle one. Newton observed space as an extension that is available to contain objects,
and accordingly he understood it as an absolute space that is available everywhere in an
infinitely extended universe. The theory of special relativity, which was proposed by Albert
Einstein in 1905, proposed that space and time should be considered as one complex
entity by which we can define an event. The debate became more complicated once
quantum mechanics was presented. Thus now we have different kind of theories and
descriptions about time and space. As a sophisticated philosophical tradition the Islamic
Kalam also has presented its own views on these two entities. As opposed to Muslim
philosophers, The mutakallimun constructed their views mainly from the Qur’an, the prime
source of Islam. They presented their views about space and time when discussing a
number of fundamental issues in religion and natural philosophy, most important of which
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was the problem of creation. This paper is intended to reveal the valuable role Islamic
Kalamic views can play in contemporary discourse on the concept of space and time.

PAPER 3: God as a Cognitive Construct: A Neurobiological and Philosophical

Perspective
Sahar Raman Deep; Marywood University
ABSTRACT: This paper explores the idea that human belief in God is a result of how the
human brain works, rather than being based on an actual supernatural being existing
externally to us all. By studying neurotheology along with science and evolutionary
psychology in conjunction with philosophy, it argues that feelings of spirituality and faith
in higher powers are influenced by how our minds have evolved over time as well as
social influences and cultural beliefs passed down through generations.. Research in
neurotheology has shown that certain parts of the brain like the parietal lobes play a role
in creating spiritual experiences, often thought to be encounters with a divine presence.
Evolutionary psychology helps us understand how our natural inclination, for spotting
patterns and attributing intentions to inanimate objects can contribute to the development
of beliefs that are reinforced by cultural stories and social interactions. Feuerbach and
Freud suggest that gods are reflections of aspirations and wishes crafted to satisfy
emotional needs rather than the embodying real beings.A study delves into the impact of
entactogens showing that spiritual encounters can be consistently triggered by changing
brain chemistry.This underscores the notion that these encounters originate internally. In
the end, result of the study suggests that although religious beliefs play roles in
psychology and society, they originate solely from human thinking without requiring an
involvement of an external divine entity. The paper closes by restating the view that
"there exists no deity, beyond the human mind " presenting spiritual encounters as
meaningful yet internally created occurrences influenced by brain activity and societal
surroundings.

PAPER 4: Causality, Chance, and God’s design: an exploration of Peacocke’s

intriguing approach
Brendan Sweetman; Rockhurst University
ABSTRACT: Some thinkers believe that divine design and the existence of chance are
incompatible, and so since there is a significant element of chance in nature (especially in
the process of evolution), this is evidence against a designer. Others believe there is no
chance operating in the universe and that God is the author of all that occurs (except for
free human actions). Theologian and scientist, Arthur Peacocke, develops in his work a
middle way—that God can allow for a certain amount of chance in the universe and yet
the final outcomes remain part of God’s design plan. This paper will explore Peacocke’s
intriguing approach, examine its implications for God’s action in the world, and related
issues, raise some difficulties that face his view, and consider whether they may be
overcome. The paper will identify three levels where Peacocke seems to think that chance
can enter into reality, including from quantum mechanics and the character of causation.
This then leads to an exploration of his claims that although there are elements of
chance, God remains in (almost) full control of the overall outcomes. and, in addition, that
systems that contain elements of chance may still have (intended) final goals. We will
examine one implication of Peacocke’s view--that this interplay of law and chance means
that the universe is creative, a limitation that God has placed on his own power because a
creative universe is (morally) more preferable to a rigid, deterministic universe.
Reflections on Peacocke’s novel approach also prompts us to consider several relevant
questions, including (i) the strength of his overall philosophical, theological and scientific
arguments; (ii) whether it is logically possible for God to set up a universe with a mixture
of chance and law; (iii) if so, whether it is possible for God to still know the final
outcomes, and (iv) even if it is logically possible for God to create a universe that allows
for chance occurrences, is it believable that God would set the universe up this way?

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PAPER 5: Withdrawn

PAPER 6: Occasionally in Error: A Hylic Account of Vicarious Causation

Scott Maybell; University of Oxford
ABSTRACT: "Occasionalism is a theory of causation developed during the Islamic Golden
Age which holds that all apparent efficient causes are actually indirect; all efficient causes
are divine causes, guided directly by God. While this idea was considered by some
medieval Christian theologians, occasionalism became most prominent in Europe during
the Cartesian paradigm of natural philosophy. Authors like Nicolas Malebranche (1638-
1715) continued in the tradition of Islamic occasionalism, especially to solve problems
with Descartes’s mind/body dualism. However, the great innovation of this era was
Margaret Lucas Cavendish’s (1623-1673) theory of local occasionalism, wherein causation
is indirect without God being the mediator of causal processes. On Cavendish’s account,
all causal power is held within objects. Motion is not transferred from the hand to the pen,
but instead the motion of the hand “occasions” the motion of the pen; through a
“sympathetic” response, the pen imitates the hand.

This paper will open with a brief history of occasionalism and Cavendish’s theory and will
argue that: 1) there is a coherent account of occasional causation which takes into
account our best data, 2) that the free energy principle, a mathematical framework used
in computational neuroscience and robotics, entails a form of occasionalism at the level of
adaptive systems. Under the free energy principle, all forms of systemic changes are
facilitated through the dynamics of prediction and error. When adaptive systems act or
learn, it is because it has been occasioned by a sensory experience which has surprised
them. The presentation will pull from recent exegetical work on Edmund Husserl (1859-
1938) to clearly define the difference between immediate hylic sensations and mediated
sensual sensations and will argue that all causation at the level of interacting complex
systems is occasioned by hylic sensations. The significance of the term “hylic” from the
history of Christianity will be briefly examined to discuss the importance of differentiating
“hylicism” from “materialism.”"

PAPER 7: An artist's and mathematician's eye into the mysteries of creation

and co-creation
Gavin Hitchcock; Independent Researcher
ABSTRACT: "Insights into divine action, causality and co-creation are drawn from two
models: the action of an artist in creating an artwork, and of a mathematician in
mathematics-making. What are the metaphysical and theological foundations for the
control beliefs about efficient causality and uniformity of nature that, in some form, play a
part in the matrix of scientific thought and practice? Is there something corresponding to
these in the respective worlds of artist and mathematician? What degree of “functional
integrity” is consistent with a Judeo-Christian view of the natural world? What makes a
divine action divine? What makes it a “miracle”? How does this correspond with the
worlds in which artists and mathematicians act? How may we understand the operation of
“double agency” in co-creative activity, and in the context of causal networks?
We use as a framework for considering these questions, four dualities which have been
found useful in approaching the mystery of God’s relationship with the universe:
Infinite-Personal, Maker-Upholder, Transcendent-Immanent, Eternal-Contemporary.
These apparently paradoxical pairs of dual poles may be roughly categorized as relational,
ontological, spatial and temporal, but the applications are far richer. All eight poles are
rooted in biblical thought, and each plays its part implicitly in traditional theological
discourse. However, it is valuable to use the four pairs explicitly in an over-arching

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interpretive framework, and to consider how, individually and in conjunction, they can
contribute to our understanding of the questions posed above.
We will conclude that in each of the four dualities, the movement from left pole to right is
a procession of Grace that evokes response from the creation. Art, said Simone Weil, is a
channel of Grace. Mathematics and science may likewise rise to this vocation. And Grace,
by its nature, does not act unilaterally; it encourages creative participation. Worshipful art
(or mathematics or science) in Imago Dei, does not simply channel; it shares in the
creation of new songs (or ideas or theories), and changes everything it touches, equally
by Grace. Therefore, each discipline may make a true offering to the Creator who has so
ordered things that the creation participates in the Creator’s bringing into being and
becoming."

PAPER 8: Co-Creation in Process Theology

Ellen Grace Lesser; University of Exeter
ABSTRACT: Process theology reconsiders many areas of Christian tradition and can be
applied to many others, including notions of co-creation. Co-creation has traditionally
been reserved for human beings but process theology can challenge this reservation.
Process philosophy was first developed in its most popular form by Alfred North
Whitehead and provides a metaphysics based on reality consisting of occasions of
experience. In process philosophy, the present consists of currently becoming occasions
of experience, the past consists of occasions of experience which have become and have
passed away, and the future consists of occasions which have not yet become and thus
do not yet exist. Crucially, this means that the future does not exist in the present.
Process theology takes this and concludes that God cannot know the future, as God can
only know what exists. Process theologian Marjorie Hewitt Suchocki clarifies this: God can
know which futures are possible, but not which futures will come to pass. Which futures
come to pass is dependent on the free actions of occasions of experience. Using
Whitehead's process philosophy and Suchocki's process theology, I argue in this paper
that because all occasions are responsible for determining which future out of the possible
futures comes to pass, all occasions are co-creators in process theology. This, in turn,
means that co-creation is not limited to human beings but that all created beings are co-
creators.

PAPER 9: The emergency of beauty in the natural world: theological

implications for the discovery of divine traces imprinted in creation
Luca Settimo; University of Nottingham
ABSTRACT: In this paper I reflect on the fact that the emergence of beauty in material
structures which can be observed in the natural world (both in living beings and non-living
entities) has important theological consequences and can help to identify the traces of the
divine within creation. I will highlight the importance to reflect theologically on the
implications deriving from the emergence of beauty within emergent structures in creation
through an inter-disciplinary dialogue with natural scientists. In particular, I will provide
some case studies in which scientists have used in their writings the notion of beauty to
describe their objects of investigation. Beauty, for Thomas Aquinas, is one of the three
transcendentals (which are properties that describe ‘being’). I will argue that emergent
structures, by pointing naturally towards beauty also point towards God and enable us to
detect some reflections of God’s presence in creation.

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 About SRF
The Science and Religion Forum (SRF) had its inception in a series of discussions involving scientists,
theologians and clergy which took place in Oxford in the early 1970s. The key figure in the early
discussions was Arthur Peacocke who was to become the Forum’s first Chairman, and later a Vice
President and then President.

Today, SRF exists to promote discussion between scientific understanding and religious thought on
issues at the interface of science and religion, and membership is open to people of any religion or
none.

History of the Forum

In 1972, informal consultations began in Oxford between a group of scientists, theologians, and clergy
who were concerned to relate their scientific knowledge and methods of study to their religious faith and
practice. This group, gradually increasing in size, met annually.

It was decided at a meeting in Durham, in 1975, to inaugurate the SCIENCE AND RELIGION FORUM to
enable further discussion of the complex issues that arise at the interaction between scientific
understanding and religious thought. Such issues need close attention and continuing re-assessment.
Together with the social and ethical decisions demanded by scientific and technological advances, these
issues have formed the subject of the Forum's meetings since that date.

The Forum received charitable status in 1994. In 2005 the Science and Religion Forum merged with the
Christ and the Cosmos Initiative. (The latter had been founded by the Revd Bill Gowland, a past
President of the Methodist Conference, with the intention of bringing the latest knowledge of scientific
thinking within the orbit of the enquiring layperson.

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