Explores the Catholic predicament in Elizabethan England through the eyes of one remarkable family: the Vauxes of Harrowden Hall.

The story of the “conflict thesis” between science and religion—the notion of perennial conflict or warfare between the two—is part of our modern self-understanding. As the story goes, John William Draper (1811–1882) and Andrew Dickson White (1832–1918) constructed dramatic narratives in the nineteenth century that cast religion as the relentless enemy of scientific progress. And yet, despite its resilience in popular culture, historians today have largely debunked the conflict thesis. Unravelling its origins, James Ungureanu argues that Draper and White actually hoped their narratives would preserve religious belief. For them, science was ultimately a scapegoat for a much larger and more important argument dating back to the Protestant Reformation, where one theological tradition was pitted against another—a more progressive, liberal, and diffusive Christianity against a more traditional, conservative, and orthodox Christianity. By the mid-nineteenth century, narratives of conflict between “science and religion” were largely deployed between contending theological schools of thought. However, these narratives were later appropriated by secularists, freethinkers, and atheists as weapons against all religion. By revisiting its origins, development, and popularization, Ungureanu ultimately reveals that the “conflict thesis” was just one of the many unintended consequences of the Protestant Reformation.

In these articles John Henry argues on the one hand for the intimate relationship between religion and early modern attempts to develop new understandings of nature, and on the other hand for the role of occult concepts in early modern natural philosophy. Focussing on the scene in England, the articles provide detailed examinations of the religious motivations behind Roman Catholic efforts to develop a new mechanical philosophy, theories of the soul and immaterial spirits, and theories of active matter. There are also important studies of animism in the beginnings of experimentalism, the role of occult qualities in the mechanical philosophy, and a new account of the decline of magic. As well as general surveys, the collection includes in depth studies of William Gilbert, Sir Kenelm Digby, Henry More, Francis Glisson, Robert Boyle, Robert Hooke, and Isaac Newton.

Weissenbacher, Stephen P. Weldon, and Tomoko Yoshida

The historical interface between science and religion was depicted as an unbridgeable conflict in the last quarter of the nineteenth century. Starting in the 1970s, such a conception was too simplistic and not at all accurate when considering the totality of that relationship. This volume evaluates the utility of the “complexity principle” in past, present, and future scholarship. First put forward by historian John Brooke over twenty-five years ago, the complexity principle rejects the idea of a single thesis of conflict or harmony, or integration or separation, between science and religion. Rethinking History, Science, and Religion brings together an interdisciplinary group of scholars at the forefront of their fields to consider whether new approaches to the study of science and culture—such as recent developments in research on science and the history of publishing, the global history of science, the geographical examination of space and place, and science and media—have cast doubt on the complexity thesis, or if it remains a serviceable historiographical model.