QUOTE (Supra Sheri @ May 30 2008, 09:42 PM)

Clearly this is your pov and its what works for you as a beeliver and I am happy for you my freind.........
Now I admit I am inspired by certain quotes and literature or is it that i beleivve that I am inspired to inspire?? the later, this is what I believe.... my beleifs supply my experinces, they color them and guide them and give meaning to them I bring to any piece of writng a whole history of personal experinces and collective/personal beleifs therefore i breathe the life into whatever meaning i find.....
...you call this god , i call this life and beiing human.....who's right clovis?? or pehaps we both are or maybe we both aren't ??? does it matter, not to me how about you?????
My view is highly contrasted from yours. While yours states that you would 'not recommend just reading a bible and deciding ..what would you base discernment on?' and that 'the best way is to take a class on the bible and how it was put together, how it was translated what were the influences and also I think one needs to have a good working everyday understanding of history, literature, other cultures and the influences especailly the greeks and perhaps a bit of philososphy,' my view says it is advisable to do both. Though it would not really be deciding what to base discernment on but actually reading and simply understanding with an open mind and heart. So sure one in the future will learn something about our culture if they find a guide to a VCR player, but if they actually had the VCR player they could work the VCR too and actually use the guide as it was intended to. The difference is we have the same type of body, soul, and spirit, that the ancients had so the guide is still very applicable.
The difference between our views is that you would advise others not to read the Word as a guide to a spiritual path and that the Bible is only accessible through scholarship. While I believe both are great concepts, one can do one, or the other, or both, or none at all, but I understand they serve different purposes, while your view claims one is superior to the other.
Your view is one based in scientism, and while scientism can be used for good, in the case of your view it is an misapplication of science though. Mikael Stenmark, the 'Head of Department and Professor of Philosophy of Religion at the Department of Theology, Uppsala University, Sweden' (
source), which is a public university and the oldest in Scandinavia (
source), in his book entitled 'Scientism: Science, Ethics, and Religion' it labels your view in this matter as the fourth claim of scientism which is:
QUOTE
(4)Science alone can answer our existential questions and explain or replace traditional religion.
In a review of the book by Ciprian Acatrinei, 'of the Department of Physics at the University of Crete in Greece', he states this regarding the fourth claim of scientism:
QUOTE
The rational for this claim is the scientistic view that religion just maximizes fitness for the individual/group concerned. As the author notes, this applies at most to tribal religions but not to the big world religions, which have mainly an existential, not a material function. Consequently, counterexamples to a fitness-maximizing attitude frequently appear in religious behavior. Also, (4) fails to make the distinction between science and religion. For science is concerned with the external world, and religion deals with the inner one. Thus, religion is not a hypothesis meant to explain the physical universe, but it is capable of transforming people's lives as a response to an encounter with a divine reality. If science deals with indirect, impersonal knowledge, then religion involves direct and personal experiences, which should not be judged upon scientific criteria.
And in general regard here is what he says regarding scientism itself:
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"Ironically though, science itself has generated, through some of its proponents, unscientific currents of thought. Scientism is such an example. In its various forms, it extrapolates concepts and conclusions from one scientific discipline to another, or even into a nonscientific domain, like morality or religion. Given the impact of science today, scientism has almost come into its own. Thus, lucid and readable critical accounts of scientism are timely.
http://www.metanexus.net/Magazine/tabid/68...18/Default.aspxThe Online Journal for Philosophy of Religion states this in its review of the same book:
QUOTE
Chapter 6 turns to a treatment of the projects of A. debunking and/or B. replacing traditional religion with science. Many adherents of Scientism argue that science directly implies that traditional ideas of God, immortality and free will are false. Stenmark shows that these claims often presuppose the philosophy of scientific naturalism. He notes that religion itself may be seen as a mechanism for survival, insofar as it aims to make the world ‘existentially intelligible,’ while science aims to make the world ‘technologically or predictively intelligible.’
QUOTE
In each case, scientists like Dawkins and Wilson are stepping over the bounds of science and unwittingly introducing extra-scientific (philosophical) premises into their arguments. Finally, Stenmark addresses the issue of the replacement of religion with science, responding to the pressure to become ‘science believers.’ The problem is that some authors have confused ‘scientific naturalism’ (which may be true but does not necessarily outlaw the existence of or knowledge of God) and ‘philosophical naturalism’ (an extra-scientific set of assumptions), which does not follow immediately from ‘science’ or from ‘methodological naturalism.’
QUOTE
Stenmark then makes some poignant observations about the reasons for the emergence of Scientism. Science has indeed been marvelously successful in many ways, which explains much of the optimism among those who embrace Scientism. However, Stenmark also notes that another motive may be the desire to achieve ‘salvation’ through science. He observes a kind of ‘fear of religion’ among some authors, a strong hope that there is no God and that atheistic naturalism can in fact explain everything. Stenmark’s goal throughout the book has been to encourage readers to be more suspicious about what is claimed in the name of ‘science.’ He argues that religion has in fact proved more effective than science in making reality existentially intelligible, and concludes by calling for more philosophical exploration of ways in which the findings of evolutionary biological science may be acknowledged without giving up on the contributions of religion for understanding the meaning, value and purpose of human life.
sourceSo in the end your view of which would 'not recommend just reading a bible and deciding' and that 'the best way is to take a class on the bible and how it was put together, how it was translated what were the influences and also I think one needs to have a good working everyday understanding of history, literature, other cultures and the influences especailly the greeks and perhaps a bit of philososphy,'
is not only rejected by the faithful who know better but also by scholars themselves who view your opinion as unscientific but ultimately also harmful to science itself.
So who shall be believed, you? Or the head of a Department of Physics at a secular university and other professors? As I stated though the best way is to not state one view is superior than the other, that one must choose between religion or science, because both are useful and offer unique benefits that the other cannot replicate. So again my view only advises one to read the Word for themselves if they wish and also take classes on the Bible if they wish but to know the purpose of each endeavor and not confuse one for the other. To misapply science in places it has no real applications other than in the constructs of the mind and opinion of those who misuse science not only is harmful to religion but science as well.