Name: Episode 33: Conclusion: Religious Studies Definition of Religion
Uploaded: 2017-09-25T18:52:54.910Z
Duration: 4 min 41 s

阿尔伯塔大学

Science & Religion 101

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This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

从本节课中

What Is Religion?

This is a course on the relationship between Science and Religion, and in order to develop a relationship between them we first need to define them. Five different definitions of religion from various academic schools are presented, including those from religious studies, psychology, and philosophy. Notably, the academic definition of religion is wide and quite inclusive. In light of this information, we then outline the academic understanding of the Doctrine of Creation. During this week, we begin to examine specific Hermeneutical Principles. The Principle of Accommodation is the most important interpretive principle in Science and Religion allowing individuals to move away from scientific concordism and the notion that religious texts like the Bible offer scientific facts.

Episode 29: Key Thoughts: Statistics on Religious Belief5:17

Episode 30: Statistics on Religious Belief (Continued)4:18

Episode 31: Religious Studies Definition of Religion5:15

Episode 32: Religious Studies Definition of Religion (Continued)4:45

Episode 33: Conclusion: Religious Studies Definition of Religion4:41

Episode 34: Psychological Definition of Religion I4:35

Episode 35: Psychological Definition of Religion II5:16

Episode 36: Conclusion: Psychological Definitions of Religion I & II5:43

Episode 37: Philosophical Definition of Religion I3:47

Episode 38: Excursus: Criticisms of Philosophical Approaches to Religion4:42

Episode 39: Philosophical Definition of Religion II4:46

Episode 40: Types of Religions4:51

Episode 41: Excursus: Doctrine of Creation5:09

Episode 42: Conclusion: What is Religion?4:28

Episode 43: Conclusion: What is Religion? (Continued)4:20

Episode 44: Toward a Working Definition of Religion (Lamoureux)6:24

Hermeneutics 1: Literalism5:06

Hermeneutics 2: Literary Genre3:42

Hermeneutics 3: Accommodation8:00

Hermeneutics 4: Textual Criticism4:25

与讲师见面

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 33.

The social dimension is the fifth element in Ninian Smart's definition of religion.

This refers to the community aspects of a religion.

Religions are not merely belief systems,

but they involve communities of religious people.

The social dimension features a two-way relationship.

On the one hand, religion impacts society.

For example, English Common Law is based on the Bible.

On the other hand, society impacts religion.

Consider the impact of modern science in shaping liberal Christianity.

Another obvious example, is the origin of this science-religion course.

It arose primarily in response to the impact of evolution on Christianity.

Smart's final category is the experiential dimension.

This element deals with the inner experience of the invisible world.

In particular, religion is an internal and personal experience.

The last paragraph of Ninian Smart's 'the religious experience of mankind',

offers us a conclusion to his religious studies definition of religion.

In Quote 9, he writes, "Altogether,

the history of the religions of the human race has been multiple,

often bitter, often noble, often sweet,

at times cruel, sometimes beautiful, often ugly.

It can teach us many lessons,

whether we feel ourselves: number one,

surrounded by a spiritual world, or number two,

guided by the One God, or number three,

striving towards Nirvana, or number four,

and this is the interesting point,

or alone in an empty universe,

we, as religious people asking spiritual questions,

have tried to see beyond our senses.

Is it just imagination?

Or is it a holy power that impels us?"

You will note that Smart has a wide definition of religion.

For him, religion includes belief in all the following: number one a spiritual world,

number two one God,

or number three, a state of being,

like Nirvana, or number four,

and this is very intriguing,

alone in an empty universe.

When I first read this passage years ago,

Ninian Smart's listing of 'alone in an empty universe',

along with other well-known religious beliefs,

certainly made me pause for a moment.

There is a significant implication here;

is a dysteleological worldview religious?

And if this is the case,

is everyone religious, including dysteleologists like Richard Dawkins?

What's your opinion on this matter?

The second last sentence in Smart's book also reflects the Metaphysics-Physics Principle.

He writes, "We as religious people asking spiritual, that is, metaphysical, questions,

have tried to see beyond,

think of the preposition meta,

have tried to see beyond our physical senses."

Again, we get the distinct impression that anyone trying to see

beyond physical reality, is indeed, religious.

Smart's last sentence of his book characterizes

the non-judgemental method of the school of religious studies.

He simply leaves us with a question.

"Is it just imagination or is it a holy power that impels us?"

This is consistent with the phenomenological method, because

Smart does not give an answer or judgment.

In closing, it's important to point out that

religious studies offers excellent descriptive scholarship

of different religions. But in private,

these scholars judge the truth or falsity of religion,

and for many of them in this academic school,

religion is nothing but human imagination.

End of episode.