The text of Humani Generis focuses on the Magisterium (or Teaching Authority) of the Church—a word derived not from any concept of majesty or unquestionable awe, but from the different notion of teaching, for magister means “teaching” in Latin. We may, I think, adopt this word and concept to express…the principled resolution of supposed ‘conflict’ and ‘warfare’ between science and religion. No such conflict should exist because each subject has a legitimate magisterium, or domain of teaching authority—and these magisteria do not overlap (the principle that I would like to designate as NOMA, or ‘non-overlapping magisteria”). The net of science covers the empirical realm: what is the universe made of (fact) and why does it work this way (theory). The net of religion extends over questions of moral meaning and value. These two magisteria do not overlap, nor do they encompass all inquiry (consider, for starters, the magisterium of art and the meaning of beauty). To cite the usual clichés, we get the age of rocks, and religion retains the rock of ages; we study how the heavens go, and they determine how to go to heaven.

Stephen J. Gould\'s argument that science and religion do not conflict because they explore realms of knowledge that are completely separated.

The difference between myth and science is the difference between divine inspiration of \'unaided reason\' (as Bertrand Russell put it) on the one hand and theories developed in observational contact with the real world on the other. It is the difference between the belief in prophets and critical thinking, between Credo quia absurdum (I believe because it is absurd–Tertullian) and De omnibus est dubitandum (Everything should be questioned–Descartes). To try to write a grand cosmical drama leads necessarily to myth. To try to let knowledge substitute ignorance in increasingly large regions of space and time is science.

A great quote by Hannes Alfvén on the lines between empiricism and intuitive reasoning.