A number of theologians engaged in the theology and science dialogue-particularly Pentecostal theologian Amos Yongemploy emergence as a framework to discuss special divine action as well as causation initiated by other spiritual realities, such as angels and demons. Mikael and Joanna Leidenhag, however, have issued concerns about its application. They argue that Yong employs supernaturalistic themes with implications that render the concept of emergence obsolete. Further, they claim that Yong's use of emergence theory is inconsistent because he highlights the ontological independence of various spirits in the world concurrently with his advocation of supervenience theory. In view of these concerns, Leidenhag and Leidenhag urge Yong to depart from his application of emergence theory. In what follows, we plan to address each of these criticisms and demonstrate that they are tenuous, if not unwarranted, especially in light of a kenotic-relational pneumatology.
In this short book the authors show that it is not irrational to believe in an ultimate mover behind the universe, and that it is just as likely that the fine-tuning apparent in the universe is attributable to God as to chance. Moreover, they show that evolutionary biology is neither inherently atheistic, nor demonic in its attempt to deceive the faithful. This title is intended for the non-specialist, the one who may know little of the relation between science and theology, but is interested in finding out more. For its intended audience, I recommend this title without reservation.
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