I argue that for psychological and social reasons, the traditional “Conflict Model” of science and religion interactions has such a strong hold on the nonexpert imagination that counterexamples and claims that interactions are simply more complex than the model allows are inadequate to undermine its power.
Yes, well put. The warfare thesis indeed has such a strong hold on the nonexpert imagination that it seems to be impervious to facts.
Taxonomies, such as those of Ian Barbour and John Haught, which characterize conflict as only one among several possible relationships, help. But these taxonomies, by themselves, fail to offer an account of why different relationships prevail among different communities and how they succeed one another within particular communities that is, they contain no dynamic elements.
True, most taxonomies of the various ways religion and science interact are inadequate. They miss the most important interaction of all.
To undermine the power of the “Conflict Model,” we should be seeking to offer alternative models for science and religion interactions that can both incorporate the range of stances articulated by scholars like Barbour and which can offer an account of the process by which differing attitudes succeed one another.
Yes, and until historians more actively elucidate the most important interaction—where religion is the queen and science the handmaiden—progress will be limited. How are we to understand the evolutionist’s stream of religious mandates (such as here) followed by their insistence that evolution is nothing more than objective science (such as here and here)? I’m afraid all the alternative models historians can suppose will not help until the basic, fundamental assertions of evolutionary thought are acknowledged.