John Polkinghorne
John Polkinghorne
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Full Name and Common Aliases
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John Charlton Polkinghorne is a British theoretical physicist and Anglican priest.
Birth and Death Dates
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Born on 16 October 1930, in Weston-super-Mare, Somerset, England. No date of death is recorded as he is still alive.
Nationality and Profession(s)
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British, Theoretical Physicist, and Anglican Priest.
Early Life and Background
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Growing up in a Christian family, Polkinghorne was raised with strong moral and spiritual values. He developed an interest in science and mathematics at an early age, which led him to pursue a career in physics. After completing his secondary education, he attended Trinity College, Cambridge, where he studied natural sciences.
Major Accomplishments
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Polkinghorne's contributions to theoretical physics are significant. His work on quantum field theory, particularly the concept of gauge invariance, is considered influential. He also made notable contributions to our understanding of particle physics and cosmology.
In addition to his scientific achievements, Polkinghorne has had a distinguished career as an Anglican priest. He was ordained in 1982 and served as a parish priest before becoming a bishop's chaplain.
Notable Works or Actions
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Some of Polkinghorne's notable works include:
The Quantum World (1984) - A book that explores the nature of reality at the quantum level.
Science and Christian Faith (1998) - A collection of essays examining the relationship between science and faith.
* Quantum Theory: A Very Short Introduction (2002) - A concise introduction to quantum theory.
Polkinghorne has also been involved in various initiatives promoting dialogue between science and religion, including the Foundation for Theology, Science and Culture.
Impact and Legacy
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Polkinghorne's work has had a lasting impact on our understanding of the natural world. His contributions to theoretical physics have helped shape our knowledge of particle physics and cosmology. As an Anglican priest, he has played a significant role in promoting dialogue between science and religion.
His legacy extends beyond his academic achievements; Polkinghorne is widely recognized for his ability to communicate complex scientific concepts to a broad audience. He has received numerous awards for his contributions to science and faith, including the Templeton Prize in 2002.
Why They Are Widely Quoted or Remembered
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Polkinghorne's quotes and writings are often referenced due to their thought-provoking insights into the relationship between science and religion. His ability to bridge the gap between these two disciplines has made him a respected figure in both fields.
His commitment to promoting dialogue and understanding between science and faith has left a lasting impact on our society. As a theoretical physicist and Anglican priest, Polkinghorne's unique perspective continues to inspire and educate readers worldwide.
Quotes by John Polkinghorne
I was very much on the mathematical side, where you probably do your best work before you’re forty-five. Having passed that significant date, I thought I would do something else.
So Whitehead’s metaphysics doesn’t fit very well on to physics as we understand the process of the world.
I think it’s very important to maintain the classical Christian distinction between the Creator and creation.
I also think we need to maintain distinctions – the doctrine of creation is different from a scientific cosmology, and we should resist the temptation, which sometimes scientists give in to, to try to assimilate the concepts of theology to the concepts of science.
If the experience of science teaches anything, it’s that the world is very strange and surprising. The many revolutions in science have certainly shown that.
Well, it’s because I gladly acknowledge some ideas that are part of process theology, but which I think are not tied to all the details of process thought, and are very illuminating and helpful.
I very much enjoyed my career in science. I didn’t leave science because I was disillusioned, but felt I’d done my bit for it after about twenty-five years.
Bottom up thinkers try to start from experience and move from experience to understanding. They don’t start with certain general principles they think beforehand are likely to be true; they just hope to find out what reality is like.
Theologians have a great problem because they’re seeking to speak about God. Since God is the ground of everything that is, there’s a sense in which every human inquiry is grist to the theological mill. Obviously, no theologian can know everything.
Science cannot tell theology how to construct a doctrine of creation, but you can’t construct a doctrine of creation without taking account of the age of the universe and the evolutionary character of cosmic history.