How should we view the historic interplay between science and religion in general and, more specifically, between science and the Christian faith? There are four popular models commonly discussed. Of the four, the Dialogue Model is the ideal framework for understanding the historical relationship between science and religion. This model espoused by men like Thomas F. Torrance and John Polkinghorne states that science and religion cover overlapping domains sharing common ground in their presuppositions, methods, and concepts. This common ground, rooted in a philosophical realism, presupposes that empirical methodologies can work together to uncover real truths about the cosmos. The dialogue thesis of science and religion is supported by the following examples.
An openness of Christians to incorporating new scientific ideas can be observed in the story of Polish scientist Nicholas Copernicus (1473-1543) who published his treatise on a moving earth and fixed sun titled, On the Revolutions of the Heavenly Bodies, which he believed was the “handiwork of the Almighty Creator.” In part, Copernicus was persuaded to publish his work by the Lutheran astronomer from Wittenberg, Georg Joachim Rheticus (1514– 1574). This historic work was edited by another Lutheran clergyman who believed the interplay between experimental science, philosophy, and Divine revelation from the Scripture could be used to discover truth. Wittenberg, Germany became the leader in publishing and teaching about the Copernican system and helped educate the likes of Johannes Kepler (1571– 1630). Although lacking experimental proof, requisite to the rising Baconian philosophy of science, Kepler accepted the Copernican model believing it reflected the plain teaching of Scripture the trinity; God in the sun, Christ in the shell of fixed stars, and the Holy Spirit in the expanse of space.
The above is one of many stories that demonstrate the validity of the dialogue model over and against the three alternatives methodologies: first, the Conflict or Warfare Model espoused by men such as James White and William Draper argues that science and religion cover the same domain using an irreconcilable methodology such that the truth of one must exclude the truth of the other, second, the Independence Model espoused by men like Immanuel Kant and Stephen J. Gould, which argues that science and religion cover distinct domains using understandably distinctive methodologies or by focusing on distinctive objects such that both can be true, but only if they remain in their distinct domains of knowledge, and third, the Integration Model espoused by men such as Auguste Comte, Pierre Teilhard de Chardin and Ian Barbour which argues that science and religion cover the same domain such that when united they form one all-inclusive portrait of reality.
 Owen Gingerich, “The Copernican Revolution,” in Science and Religion: A Historical Introduction, ed. Gary B. Ferngren (Baltimore: Johns Hopkins University Press, 2017), 101.