The Philosophy Of Religion Essay Research Paper — страница 2

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things. Their divinity or plurality has been the subject of great debate between separate religions, and religion as a whole and science. Platonists believe in a spontaneous, four-fold causation, while most Western religions believe in a singular, omnipotent God. Meanwhile, non-Theistic scientists feel that everything happens out of random chance, with no higher goals or creator. The next major topic that Trueblood explains is the nature of truth. Is something rendered true merely because it hasn’t been disproved? Is positive evidence enough to classify something as true, or proved? If A implies B, and B is true, does that mean A is true as well? There is no definite answer to this, as Trueblood points out: If John was in the wreck he must have bruises. John has bruises on his

body Therefore, John was in the wreck This same type of fallacy can easily be used to explain the origins of the Earth, or the possibility of a creator. In the same section of the book as the nature of truth, there is a discussion on the nature of authority. Why are there certified geniuses in the fields of music, science and philosophy, but religious greats, prophets and teachers are considered illusionists, crackpots, or worse? Are these men and women misunderstood, or underestimated: insane, or truly messengers from a higher level? Another significant error about authority is that it conflicts with reason in the search for the truth. Many books infer this, but Trueblood illustrates that authority is dependent upon reason in the search for the truth. As previously mentioned,

there are many irrefutable scientific facts which tend to nullify traditional fundamentalist beliefs. Trueblood devotes an entire chapter to this very important topic, and attacks it in a very logical manner, that should hope to pacify most readers, myself included. When most people are asked how they know there is a God, they most always refer to nature and the world around them, and how only a supernatural power is capable such creations. While this seems a clear-cut, simple answer, that most people tend to agree with and use, Trueblood sees this as a theological cop-out: there is to much evidence to be classified by such a simple answer. The so-called natural order of things, and the fact that it had been going on for quite awhile before Man came onto the scene is perhaps the

best evidence, along with the third law of thermodynamics: matter cannot be created or destroyed. One must wonder, then how things can simply be created out of nothing, as most Christian religions teach. Many people have turned to a type of theological evolution to explain things: that God did in fact set the world in motion somehow, long ago, and has let things continue on their own natural evolutionary path. Next, Trueblood searches for positive evidence of the existence of God. In his now-familiar, leave no stone unturned method, he points to the existence of beauty and aesthetics in Nature and elsewhere. This is a very good point that most theologians have never pointed out. Socrates and Plato both felt that beauty was evidence of a supreme Good in the world. While they

didn’t believe in a God, per say, their One is in the same spirit as Western religions’ God. That most everything, natural or manmade has some intrinsic beauty is not in dispute. But is an ugly object evil, from Satan or some other corollary of God? This, unfortunately, Trueblood doesn’t delve into. Historical and religious experience is another vast factor in the philosophy of religion. To quote Martin Buber, “All religion is history” With only very minor exceptions, most historical manuscripts have been written, preserved, etc. by religious characters. As far back as the Sumerian civilizations, it was the priests who recorded everything. In the Middle Ages of Europe, were it not for monks, all of the Greek and Roman manuscripts would have been lost, and no new records

would have come about. Coincidentally, many of the religious leaders of the Middle Ages were philosophers, such as St. Thomas Aquinas, St. Augustine, etc. Only in the Renascence did the fields of History, Religion, and Philosophy once again diverge, yet to this day, their paths cross more often than not. The Holy Bible, in many places is just a collection of ancient history, and reads like a lecture. Only the prophecies and slanted views found in it prevent it from being the first history textbook. The codependency of separate religions and history is also illustrated by the Hebrew and Christian faiths: The Christian faith has developed largely at the expense of the Hebrew faith, and has no independent foundation, and the Hebrew faith is stagnate, with no definitive end. The