Episode 49: The Account of Origins in Oral Traditions: Is It Science? (Continued)

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En provenance du cours de University of Alberta

Science & Religion 101

37 notes

University of Alberta

Science & Religion 101

37 notes

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.

À partir de la leçon

What Is Science?

In continuing with our exploration of the terms Science and Religion, this week we introduce five different definitions of science using historical examples—prehistoric science, Egyptian and Mesopotamian science, Greek science, modern science, and post-modern science. Notably, we will note that science has powerfully impacted religion throughout history. Like that of religion, the academic definition of science is wide. In particular, it has been intimately/inevitably connected to metaphysical beliefs. This section also outlines Critical Realism. This is philosophy of science embraced by a majority of Science and Religion scholars.

Episode 45: Key Thoughts5:05

Episode 46: Conceptions of Science: Ancient Space4:22

Episode 47: Prehistoric Science & Oral Tradition4:49

Episode 48: The Account of Origins in Oral Traditions: Is It Science?4:54

Episode 49: The Account of Origins in Oral Traditions: Is It Science? (Continued)4:25

Episode 50: The Account of Origins in Oral Traditions: Is It Science? (Conclusion)4:08

Episode 51: Oral Tradition & Genesis 1-114:24

Episode 52: Oral Tradition & Genesis I-II (Continued)5:11

Episode 53: Oral Tradition & Message-Incident Principle4:20

Episode 54: Egyptian & Mesopotamian Science5:48

Episode 55: Egyptian & Mesopotamian Science (Continued)8:04

Episode 56: Greek Science5:07

Episode 57: Conclusion: Ancient Science. Modern Science4:32

Episode 58: The Peak of Scientism5:20

Episode 59: The Peak of Scientism (Continued)4:48

Episode 60: The Peak of Scientism (Conclusion). Post-Modernity & Anti-Realism4:13

Episode 61: Early 20th Century Scientific Discoveries. Categories of Anti-Realism4:03

Episode 62: Critical Realism: Between Scientism & Anti-Realism4:40

Episode 63: Theory Laden Character of Science: Social & Personal Factors5:03

Episode 64: Excursus: Critical Realism - A New Philosophy of Science5:13

Episode 65: Conclusion: John Polkinghorne & Critical Realism5:06

Episode 66: Conclusion: What is Science? Toward a Working Definition of Science (Lamoureux)6:07

Hermeneutics 5: Dynamic Equivalent Translation4:52

Hermeneutics 6: Sufficiency & Proficiency2:47

Hermeneutics 7: Implicit Scientific Concepts6:08

Rencontrer les enseignants

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 49.

In contrast to the ancient agentic notion of causation,

modern causality involves impersonal and mechanical natural processes.

Which are repeatable, and usually gradual.

Isn't causality part of science?

Looking for natural causes, yes.

But looking for personal agents, no.

In light of the agentic notion of causality,

let me introduce a very important new category in an Excursus.

De Novo creation comes from the Latin De meaning from, and Novos new.

To define De Novo creation,

it is creation that is number one quick and number two complete.

In other words, it is the rapid origins into fully formed living creatures and

inanimate structures.

Like the earth, sun, and stars, etc.

De Novo Creation is characteristic of divine action

in most ancient accounts of origins

To use our divine action categories on page three of the handouts,

De Novo Creation is cosmological interventionism in origins.

The notion of De Novo Creation leads us to a number of probing questions.

For example, does Gods De Novo creative action in the origin of the world in

Genesis 1 ultimately reflect an ancient agentic understanding of causality?

If so, does divine action in Genesis 1 ultimately reflect an ancient science?

And if this is the case, is God's creative action in Genesis 1

accommodated to the level of ancient people?

What do you think?

Returning to the characteristics of oral tradition, there is no clear demarkation

between natural and supernatural in these preliterate accounts.

The Gods, angels, demons, etc., and humans are intertwined.

For example, in the Garden of Eden, in Genesis 2 and 3, Adam and

Eve are in the presence of the Lord God and talking with him.

Isn't this lack of a natural / supernatural demarcation part of science?

No, science is limited to the physical world and

does not deal with the supernatural.

Brevity is another characteristic of oral traditions.

The reason is because the length of oral traditions are limited by human memory for

example Genesis 1 to 11, amongst only about 10 written pages,

and most people can remember the basic contents.

Since oral traditions are short,

it's important to note that they are not an exhaustive record.

Therefore, expect incompleteness.

Oral traditions won't answer all your questions.

So, isn't brevity part of science?

No, science is dependent on massive amounts

of written information found in scientific libraries.

Oral traditions often have genealogies.

This explain the origins of the community or the nation.

As we've just noted, oral traditions are limited by human memory and

their genealogies are usually only 5 to 10 generations.

For example, in the genealogies of the Hebrews in Genesis 1 to 11,

they descend from one man, Adam.

And these two genealogies in Genesis 5 and 11 have only 10 generations each.

Isn't this part of science?

No, science in particular, modern genetics recognizes that communities and

nations descend from a group of individuals, not just one person.

End of Episode.

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