Arthur Robert Peacocke
29 November 1924
|Died||21 October 2006 (aged 81)|
|Awards||Templeton Prize (2001)|
|Church||Church of England|
|Ordained||1971 (deacon · priest)|
|Doctoral advisor||Sir Cyril Hinshelwood|
|School or tradition||Theological critical realism|
|Doctoral students||David Fell|
|Main interests||Relationship between religion and science|
|Notable works||Theology for a Scientific Age (1993)|
Arthur Robert Peacocke Anglican theologian and biochemist.(29 November 1924 – 21 October 2006) was an English
Arthur Robert Peacocke was born in Watford, England, on 29 November 1924. He was educated at Watford Grammar School for Boys, Exeter College, Oxford (BA 1945, MA 1948, BSc 1947, DPhil 1948, DSc 1962, DD 1982), and the University of Birmingham (DipTh 1960, BD 1971).
He taught at the University of Birmingham from 1948 until 1959 when he was appointed University Lecturer in Biochemistry in the University of Oxford and Fellow and Tutor of St Peter's College. In 1960 he was licensed as a lay reader for the Diocese of Oxford and he held this position until 1971, when he was ordained deacon and priest,  both in the same year.
In 1984 he spent one year as Professor of Judeo-Christian Studies at Tulane University. He returned to St Peter's College the following year, becoming Director of the Ian Ramsey Centre until 1988 and again from 1995 until 1999. He was appointed Honorary Chaplain of Christ Church, Oxford, in c. 1988 and Honorary Canon in 1994. Apart from one year during which he was Royden B. Davis Professor of Interdisciplinary Studies at Georgetown University (1994), he spent the rest of his life in Oxford, living in St John Street, just across the road from another eminent theologian, Henry Chadwick.
He had been Select Preacher before the University of Oxford in 1973 and 1975 and was Bampton Lecturer in 1978. He was Hulsean Preacher at Cambridge in 1976 and Gifford Lecturer at St Andrew's in 1993.
Among Peacocke's numerous subsidiary appointments he was the President of the Science and Religion Forum from 1995 until his death, having previous been chairman (1972–78) and Vice-President (1978–92). He became an academic fellow of the Institute on Religion in an Age of Science in 1986. He founded the Society of Ordained Scientists in c. 1986 and served as its first Warden from 1987 to 1992 and Warden Emeritus from 1992 until his death. He was also a sometime Vice-President of the Modern Church People's Union and member of the council of the European Society for the Study of Science and Theology.
Peacocke was awarded the Lecomte du Noüy Prize in 1983. He received honorary doctorates from DePauw University (DSc 1983) and Georgetown University (DLittHum 1991). He was appointed Member of the Order of the British Empire  in 1993. In 2001 he was awarded the Templeton Prize.
Arthur Peacocke married Rosemary Mann on citation needed] 1948. They had a daughter,  and a son who is the distinguished philosopher Christopher Peacocke. They also have five grandchildren and three great-grandchildren.[
Peacocke self-identified as a panentheist, which he was careful to distinguish from being a pantheist. He is perhaps best known for his attempts to argue rigorously that evolution and Christianity need not be at odds (see Creation–evolution controversy). He may be the most well-known theological advocate of theistic evolution as author of the essay "Evolution: The Disguised Friend of Faith?".
Arthur Peacocke describes a position which is referred to elsewhere as "front-loading", after the fact that it suggests that evolution is entirely consistent with an all-knowing, all-powerful God who exists throughout time, sets initial conditions and natural laws, and knows what the result will be. An implication of Peacocke's particular stance is that all scientific analyses of physical processes reveal God's actions. All scientific propositions are thus necessarily coherent with religious ones.
According to Peacocke, Darwinism is not an enemy to religion, but a friend (thus the title of his piece, "The Disguised Friend"). Peacocke offers five basic arguments in support of his position outlined below.
Process as immanence
The process-as-immanence argument is meant to deal with Phillip Johnson's contention that naturalism reduces God to a distant entity. According to Peacocke, God continuously creates the world and sustains it in its general order and structure; He makes things make themselves. Biological evolution is an example of this and, according to Peacocke, should be taken as a reminder of God's immanence. It shows us that "God is the Immanent Creator creating in and through the processes of natural order [italics in original]". Evolution is the continuous action of God in the world. All "the processes revealed by the sciences, especially evolutionary biology, are in themselves God-acting-as-Creator".
Chance optimising initial conditions
The chance-optimizing-initial-conditions argument runs as follows: the role of chance in biological evolution can be reconciled with a purposive creator because "there is a creative interplay of 'chance' and law apparent in the evolution of living matter by natural selection." There is no metaphysical implication of the physical fact of "chance"; randomness in mutation of DNA "does not, in itself, preclude these events from displaying regular trends of manifesting inbuilt propensities at the higher levels of organisms, populations and eco-systems." Chance is to be seen as "eliciting the potentialities that the physical cosmos possessed ab initio."
Random process of evolution as purposive
The random-process-of-evolution-as-purposive argument is perhaps best considered an adjunct to the process-as-immanence argument, and a direct response to Johnson's continued references to evolution as "purposeless". Peacocke suggests
that the evolutionary process is characterized by propensities towards increase in complexity, information-processing and –storage, consciousness, sensitivity to pain, and even self-consciousness… the actual physical form of the organisms in which these propensities are actualized and instantiated is contingent on the history of the confluence of disparate chains of events, including the survival of the mass extinctions that have occurred.
Natural evil as necessity
The natural-evil-as-necessity argument is meant to be a response to the classic philosophical argument of the problem of evil, which contends that an all-powerful, all-knowing and beneficent God cannot exist as such because natural evil (mudslides which crush the legs of innocent children, for instance) occurs. Peacocke contends that the capacities necessary for consciousness and thus a relationship with God also enable their possessors to experience pain, as necessary for identifying injury and disease. Preventing the experience of pain would prevent the possibility of consciousness. Peacocke also takes an eastern argument for natural evil of that which made must be unmade for a new making to occur; there is no creation without destruction. To Peacocke, it is necessary that organisms go out of existence for others to come into it. Thus, pain, suffering and death are necessary evils in a universe which will result in beings capable of having a relationship with God. God is said to suffer with His creation because He loves creation, conforming the deity to be consistent with the Christian God.
Jesus as pinnacle of human evolution
The Jesus-as-pinnacle-of-human-evolution argument proposed by Peacocke is that Jesus Christ is
the actualisation of [evolutionary] potentiality can properly be regarded as the consummation of the purposes of God already incompletely manifested in evolving humanity .... The paradigm of what God intends for all human beings, now revealed as having the potentiality of responding to, of being open to, of becoming united with, God.
Relationship between theology and science typology
In the introduction to The Sciences and Theology in the Twentieth Century, Peacocke lists a set of eight relationships that could fall upon a two-dimensional grid. This list is in part a survey of deliberations that occurred at the World Council of Churches Conference on "Faith, Science and the Future", Cambridge, Massachusetts, 1979.
- Science and theology are concerned with two distinct realms
- Reality is thought of as a duality, operating within the human world, in terms of natural/supernatural, spatio-temporal/the eternal, the order of nature/the realm of faith, the natural (or physical)/the historical, the physical-and-biological/mind-and-spirit.
- Science and theology are interacting approaches to the same reality
- Accuracy of this view is widely and strongly resisted among those who otherwise differ in their theologies
- Science and theology are two distinct non-interacting approaches to the same reality
- The idea that theology tries to answer the question why, while science tries to answer the question how
- Science and theology constitute two different language systems
- Each are two distinct "language games" whose logical pre-conditions can have no bearing upon each other according to late-Wittgensteinian theory
- Science and theology are generated by quite different attitudes (in their practitioners)
- the attitude of science is that of objectivity and logical neutrality; that of theology personal involvement and commitment.
- Science and theology are both subservient to their objects and can only be defined in relation to them
- Both are intellectual disciplines shaped by their object (nature or God) to which they direct their attention. Both include a confessional and a rational factor.
- Science and theology may be integrated
- Science generates a metaphysic in terms of which theology is then formulated
- Faculty of Theology and Religion, University of Oxford
- List of scholars on the relationship between religion and science
- Open theism
- Philosophical theology
- Religious naturalism
- Theological critical realism
- Peacocke, Arthur (2002). "From DNA to Dean" (PDF). Carson-Newman Studies. 10 (1): 109. ISSN 1081-7727. Retrieved 1 September 2020.
- Russell 2017, p. 3.
- Peacocke 1991, p. 483.
- Hefner 2001, p. 234.
- Hefner 2001, p. 234; Peacocke 1991, pp. 482–483.
- Du Toit 1997, pp. 70–71; McGrath 2010, p. 210; Smedes 2012, p. 592.
- Du Toit 1997, p. 68.
- Polkinghorne, John (6 November 2006). "Canon Arthur Peacocke". The Independent. London. Retrieved 27 August 2020.
- Polkinghorne 2013, p. 886.
- Craine 2019.
- Smedes 2012, p. 589.
- Schaab 2007, p. 6.
- McGrath 2010, p. 210; Smedes 2012, p. 589.
- McGrath 2010, p. 210.
- McGrath 2010, p. 210; Schaab 2007, p. 6; Smedes 2012, p. 589.
- Muray 2008, p. 93.
- Craine 2019; Polkinghorne 2013, p. 886; Smedes 2012, p. 589.
- Peacocke 2001, p. 473.
- Peacocke 2001, p. 474.
- Peacocke 2001, p. 475.
- Peacocke 2001, p. 476.
- Peacocke 2001, p. 477.
- Peacocke 2001, p. 478.
- Peacocke 2001, pp. 484–485.
- Peacocke 1981, pp. xiii–xv, xviii.
- E.g., Torrance 1969.
- Craine, Anthony G. (2019). "Arthur Peacocke". Encyclopædia Britannica. Retrieved 25 August 2020.
- Crockford's Clerical Directory (97th ed.). London: Church House Publishing. 2001. p. 578.
- Debrett's People of Today (12th ed.). London: Debrett's Peerage. 1999. p. 1522.
- Du Toit, C. (1997). "The Contribution of Arthur Peacocke to the Science–Theology Debate". Skrif en Kerk. 18 (1): 67–85. doi:10.4102/ve.v18i1.1125. ISSN 0257-8891.
- Hefner, Philip (2001). "Evolution". In Fahlbusch, Erwin; Lochman, Jan Milič; Mbiti, John; Pelikan, Jaroslav; Vischer, Lukas (eds.). The Encyclopedia of Christianity. 2. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company. pp. 228–236. ISBN 978-0-8028-2414-1.
- McGrath, Alister E. (2010). Science and Religion: A New Introduction (2nd ed.). Malden, Massachusetts: Wiley-Blackwell. ISBN 978-1-405-18790-9.
- Muray, Leslie A. (2008). Liberal Protestantism and Science. Westport, Connecticut: Greenwood Press. ISBN 978-0-313-33701-7.
- Peacocke, Arthur, ed. (1981). The Sciences and Theology in the Twentieth Century. Notre Dame, Indiana: University of Notre Dame Press. ISBN 978-0-268-01704-0.
- ——— (1991). "From DNA to Dean". Zygon. 26 (4): 477–493. doi:10.1111/j.1467-9744.1991.tb00901.x. ISSN 0591-2385.
- ——— (2001). "Welcoming the 'Disguised Friend' – Darwinism and Divinity". In Pennock, Robert T. (ed.). Intelligent Design Creationism and Its Critics: Philosophical, Theological, and Scientific Perspectives. Cambridge, Massachusetts: MIT Press. pp. 471–486. ISBN 978-0-262-66124-9.
- Polkinghorne, John (2013). "Peacocke, Arthur Robert (1924–2006)". In Goldman, Lawrence (ed.). Oxford Dictionary of National Biography. Oxford: Oxford University Press. ISBN 978-0-19-967154-0.
- Russell, Robert John (2017). "Assessing Ian G. Barbour's Contributions to Theology and Science". Theology and Science. 15 (1): 1–4. doi:10.1080/14746700.2016.1265225. ISSN 1474-6719.
- Schaab, Gloria L. (2007). Creative Suffering of the Triune God: An Evolutionary Theology. New York: Oxford University Press. doi:10.1093/acprof:oso/9780195329124.001.0001. ISBN 978-0-19-532912-4.
- Smedes, Taede A. (2012). "Arthur Peacocke". In Stump, J. B.; Padgett, Alan G. (eds.). The Blackwell Companion to Science and Christianity. Malden, Massachusetts: Wiley-Blackwell. pp. 589–599. doi:10.1002/9781118241455.ch51. ISBN 978-1-118-25650-3.
- Torrance, Thomas F. (1969). Theological Science. London: Oxford University Press.
- Polkinghorne, John (1996). Scientists as Theologians: A Comparison of the Writings of Ian Barbour, Arthur Peacocke and John Polkinghorne. London: SPCK. ISBN 978-0-281-04945-5.
- Smedes, Taede A. (2004). Chaos, Complexity, and God: Divine Action and Scientism. Leuven, Belgium: Peeters. ISBN 978-90-429-1521-3.
- Arthur Peacocke some biographical notes on the Gifford Lectures website, with some background on the lectures: Theology for a Scientific Age (published in book form during 1993 ISBN 978-0800627591)
- Arthur Peacocke and Humanity's Place in Cosmic Evolution
- Society of Ordained Scientists article by him
- Daily Telegraph obituary