Relationship between religion and science in the context of "Mahābhūta"

The Bridgewater Treatises (1833–36) are a series of eight works that were written by leading scientific figures appointed by the President of the Royal Society in fulfilment of a bequest of £8000, made by Francis Henry Egerton, 8th Earl of Bridgewater, for work on "the Power, Wisdom, and Goodness of God, as manifested in the Creation."

Despite being voluminous and costly, the series was very widely read and discussed, becoming one of the most important contributions to Victorian literature on the relationship between religion and science. They made such an impact that Charles Darwin began On the Origin of Species with a quotation from the Bridgewater Treatise of William Whewell.

Objections to evolution have been raised since evolutionary ideas came to prominence in the 19th century. When Charles Darwin published his 1859 book On the Origin of Species, his theory of evolution (the idea that species arose through descent with modification from a single common ancestor in a process driven by natural selection) initially met opposition from scientists with different theories, but eventually came to receive near-universal acceptance in the scientific community. The observation of evolutionary processes occurring (as well as the modern evolutionary synthesis explaining that evidence) has been uncontroversial among mainstream biologists since the 1940s.

Since then, criticisms and denials of evolution have come from religious groups, rather than from the scientific community. Although many religious groups have found reconciliation of their beliefs with evolution, such as through theistic evolution, other religious groups continue to reject evolutionary explanations in favor of creationism, the belief that the universe and life were created by supernatural forces. The U.S.-centered creation–evolution controversy has become a focal point of perceived conflict between religion and science.

Theistic evolution (also known as theistic evolutionism or God-guided evolution, or alternatively called evolutionary creationism) is a view that God acts and creates through laws of nature. Here, God is taken as the primary cause while natural causes are secondary, positing that the concept of God and religious beliefs are compatible with the findings of modern science, including evolution. Theistic evolution is not in itself a scientific theory, but includes a range of views about how science relates to religious beliefs and the extent to which God intervenes. It rejects the strict creationist doctrines of special creation but can include beliefs such as creation of the human soul. Modern theistic evolution accepts the general scientific consensus on the age of the Earth, the age of the universe, the Big Bang, the origin of the Solar System, the origin of life, and evolution.

Supporters of theistic evolution generally attempt to harmonize evolutionary thought with belief in God and reject the conflict between religion and science; they hold that religious beliefs and scientific theories do not need to contradict each other. Diversity exists regarding how the two concepts of faith and science fit together.

The Gifford Lectures (/ˈɡɪfərd/) are an annual series of lectures which were established in 1887 by the will of Adam Gifford, Lord Gifford at the four ancient universities of Scotland: St Andrews, Glasgow, Aberdeen and Edinburgh. Their purpose is to "promote and diffuse the study of natural theology in the widest sense of the term – in other words, the knowledge of God." A Gifford lectures appointment is one of the most prestigious honours in Scottish academia.

University calendars record that at the four Scottish universities, the Gifford Lectures are to be "public and popular, open not only to students of the university, but the whole community (for a tuition fee) without matriculation. Besides a general audience, the Lecturer may form a special class of students for the study of the subject, which will be conducted in the usual way, and tested by examination and thesis, written and oral". The lectures are normally presented as a series over an academic year and given with the intent that the edited content be published in book form. A number of these works have become classics in the fields of theology or philosophy and the relationship between religion and science.

The conflict thesis is a historiographical approach in the history of science that originated in the 19th century with John William Draper and Andrew Dickson White. It maintains that there is an intrinsic intellectual conflict between religion and science, and that it inevitably leads to hostility. The consensus among historians of science is that the thesis has long been discredited, which explains the rejection of the thesis by contemporary scholars. Into the 21st century, historians of science widely accept a complexity thesis. The lack of engagement with the advancements in the history of science perpetuates belief in the thesis.

Global studies on scientists show that most scientists do not see religion and science in conflict and studies on the views of the general public indicate that the conflict perspective is not prevalent either.