Intellectual conversion and the Gaia hypothesis: A paradigm for science and theology in dialogue

While it is fruitful to study human history abstracted from the more encompassing history of the natural world I believe it is also fruitful to study human history as integral with the larger natural processes and systems in which it is embedded. The need for this study becomes particularly apparent as we recognize that collective human activity is a geologic force, rather than simply a cultural force. Human activity is changing the chemistry of the planet. If that chemistry is altered beyond certain narrow constraints many contemporary life systems are threatened.;Lonergan challenged theology to up-date itself and become contemporary. In his view theology needed to widen its horizon and pay close attention to developments in modern ways of knowing. In this thesis I draw attention to the fact that Lonergan's challenge to theology included the widening of the theological horizon to embrace the rapid developments in natural science and scientific ways of knowing. I examine the scientific dimension of Lonergan's challenge through his works Insight and Method in Theology and present the philosophical/theological basis far such a comprehensive challenge.;I consider Lonergan's challenge through the recent scientific developments surrounding the Gaia hypothesis. I examine the scientific debate on the Gaia hypothesis and show the various ways in which it relates to Lonergan's notion of intellectual conversion. I judge Gaia to be a case of intellectual conversion in that it invites us to regard the reality of our existence and development within the encompassing existence and development of Earth.;I conclude that natural science is crucially relevant to theology and that theology needs to be in close dialogue with contemporary science. I distinguish sharply between epistemological/methodological styles of dialogue (which are important to the dialogue) and a deeper form of dialogue which considers seriously the unfolding contents of the natural sciences.;A theology which is in opposition to, or disconnected from scientific modes of knowing cannot adequately speak to the critical issues facing us. A theological self-understanding which includes the resources of natural science guards against general bias and is, in the long run, more adequate to respond to the needs of the Earth-human community.