The Triumph of Science Over Religion Essay Example for Free

The Triumph of Science Over Religion EssayIn her book, Rapture nicety Left Behind in evangelical America, Frykholm (2004) explains her sideline in evangelism that, in fact, her family had converted to evangelical Christianity and she had explored the cartel in depth during her teenage years. However, the power was not able to find the answers to her unearthly questions. This made her a skeptic, as religious people would refer to her as.As a matter of fact, Frykholm realizes the differences between her beliefs and those of evangelical Christians. She mentions, for example, that she was nutriment with her fianc before marriage, while Christianity manifestly prohibits fornication. Moreover, the Left Behind series appeals to people who are homophobic among separate things, excessively according to the author. Thus, she refers to the rapture kitchen-gardening of the thinkrs in rapture as a part of Christian fundamentalism. The book, Rapture Culture, is a qualitative stu dy relating the views of readers of the Left Behind series. Frykholm seems to have undertaken the project because of her deep interest in evangelical Christianity. Yet, she has approached the study as a dis weighr in evangelical Christianity. She criticizes many of the beliefs of Christianity, which practicing Christians cleverness consider as mockery. It seems, however, that Frykholm would like the readers of the Left Behind series to help her understand the reasons why they believe in the rapture while she does not.She finds that the series strengthens the faith of some of the readers, while others find the series fire because it allows them to learn what they had never paid attention to. Frykholm discovers that the readers of the series differ in terms of what they gain from books some rapture. All the same, it is not only a discovery of their understanding that the author is concerned with. She describes her own sight of Christian beliefs at every turn. Frykholms doubts ab stunned Christianity are not unique in our time. at that place are countless people in the United States and the air jacketern world as a altogether who were born into Christian families but have given up the practice of worship. Fornication is quite rough-cut among such people. Furthermore, it is considered abnormal by them to oppose homosexuality, even though the Bible strictly speaks against it in the fabrication of Sodom and Gomorrah.Practicing Christians are of the opinion that this is one of the signs of the end times. Frykholm, on the other hand, is confident that the rapture culture is the culture of a people that differ from her fundamentally. Hence, the title of the book sheds more light on the us versus them humor of Frykholm as well as the evangelical Christians. Needless to say, religion is at odds with the cultural norms of the bulk in the West today. It is, therefore, important to understand the history of the division in corporation as out-of-the-way(prenomi nal) as the practice of religion is concerned. Frykholm does not have a problem referring to her book as a qualitative study, which suggests that scientific understanding is easier for her. But, she is not the only person in the West who finds it easier to compliance information as hostile to religion. By the half-dozenteenth century, the Western experience with religion had turned bitter. The Catholic renewal, also referred to as a Counter Reformation, was a response to the great Protestant Reformation in europium during this period of time. There were two elements of the Catholic Reformation. First of all, Catholics were macrocosm called for a re new-fangledal of piety and of virtue in the form of renewed commitments to prayer as well as mysticism. This component of the Reformation was peculiarly evident in the clerical ranges. The ordinary folks had nothing whatsoever to do with this component of the Reformation, eyesight that even the clerical orders were not looked u pon as worthy guides. Secondly, the Church was being asked to reform in order to deal with unparalleled as well as swift changes in society, and abuses that accompanied those changes.1 There was agitation witnessed in the societal structure, and one of the reasons why it was necessary to initiate the Catholic Reformation was that the humanists had revived virtuous pagan philosophy in the fifteenth century, using the new miracle of printing to shift the attention of society from the after life to the present.2 At the same time as the classical pagan philosophy was being circulated, the Church was going through a period of decline with a desiccation of scholastic thinking. essential abuses at the Church were also well-known, and these involved simony, the sale of indulges, multiple benefices, and much more.3 The Church could not be trusted as much as it was meant to be. As a matter of fact, the condition of religion in the sixteenth century was characterized by turmoil. King Henr y VIII of England created the Church of England in the year 1533 A.D. by splitting from the Roman Catholic Church. Around the same time, the French Wars of Religion were waged between the Catholics and the Huguenots in France.4 How much confusion such chaos would have birthed in the minds of Western Christians with respect to their religion could only be imagined. Christianity was, after all, supposed to be a religion of peace and unconditional love. The Western religion almost 1500 A.D. was chiefly Christian, and the sixteenth century has been described as probably the most intolerant period in Christian history.5 It was not the scientists that were killed during this time because they came up with new ideas. Rather, in the sixteenth century, there were thousands of people that were killed because they were called heretics by religionists. Michael Servetus was only one such individual. He was burned in 1553 A.D., alive, on the order of tail end Calvin in addition to the city poli tical science, because he had made theological speculations that Calvin believed to be falsehoods.6 To put it another way, the religious authorities of the time would not allow people even to deviate in their thinking with respect to religion. Christians of the West were required to think of Christianity in the way that the religious authorities felt was appropriate. Critical thinking or questioning was not allowed by any means. What is more, the religious authorities were known to be corrupt overflowing for places of worship to be closed down. Clarke writes In January, 1535, the newly appointed Vicar-General of the English Church, Thomas Cromwell, sent out his agents to conduct a commission of enquiry into the character and value of all ecclesiastical property in the kingdom. Overtly, they were reformers, exercising the new powers accorded to the Crown by the Act of Supremacy from time to time to visit, repress, redress, reform, order, correct, restrain and mitigate all such erro rs, heresies, abuses, offences, contempts and enormities . . . which ought or may be lawfully reformed. But Dr. Richard Layton, Dr. Thomas Legh, Dr. can London, and the other tough-minded and venal officials chosen for the job had no doubt what the Crown expected of them. It took them only six months to submit for Cromwells scrutiny an accurate and detailed tax-book, the Valor Ecclesiasticus. Along with it came evidence of corruption and scandalous wickedness in Englands monasteries. Such evidence was not hard to find, for by the sixteenth century many of the religious houses had long since lost their sense of purpose.7The religious turbulence of the sixteenth century was continued into the seventeenth century. The politics of England had become known for its harassment of Catholics as well as Jesuits. On 20 May 1604, real religious men began to plot the destruction of the government after having heard Mass. One priest knew virtually the plot, and was made to pay the price of th is knowledge later on.8 The religious authorities of the Near and Far eastward were not facing religious turmoil around that time, however. Nor were the people of the advanced civilizations of the Near and Far due east being confronted with religious confusion. Furthermore, scientists of the Near East were especially involved with their work during the sixteenth century, as for a number of centuries before. The Ottoman astronomer, Taqi al-Din, created astronomical tables in the sixteenth century. These tables were considered as accurate as the ones made by Tycho Brahe in Denmark during the same period of time. All the same, the Ottomans are known to have ceased their support for scientific innovations and question a century later, as their priorities took a shift.9 The West, on the contrary, continued scientific explorations even after the sixteenth century.The East had maintained its religions. It was only the West that had showed immense intolerance toward different religious b eliefs and practices, even with respect to its own faith. Whereas religious authorities stopped Westerners from thinking and reasoning, science opened up a new world for the ordinary people. They were not called heretics because of their new scientific ideas. Rather, people who came up with new scientific ideas were in the company of many others who came up with great new ideas in the scientific arena. Giordano Bruno, Girolamo Cardano, Leonardo da Vinci, Galileo, William Gilbert, Johannes Kepler, Paracelsus, John Napier, and Andreas Vesalius are only few of the important Western scientists of the sixteenth century.Besides, the same century saw the bear of Copernicus theory, the import of new plant species from the Americas into Europe, and new inventions that revolutionized manufacturing and other features of living. The wheel-lock musket, the helicopter, the spinning wheel, the pocket watch, the diving bell, the seed drill, the tv camera obscura, the knitting machine, the compound microscope, the Gregorian Calendar, and the enameling of pottery were all brought into the world in the sixteenth century.10 So, while religion disappointed people, science brought renewed hope of existence through new products and discoveries. No scientist could be killed in the name of science. Hence, science was safely meant to stay on in the West despite the good or bad luck of religion. Frykholm seems to have chosen the safe side, although believers in rapture may not believe in her safety in the afterlife. According to the latter, this division would remain real until final judgment time. The author of Rapture Culture, on the other hand, does not claim to understand the truth of religion as opposed to the truth of science.BibliographyClark, L. The Dissolution of the Monasteries in the 16th Century. Retrieved Nov 16, 2007, fromhttp//www.historynet.com/.Frykholm, A. J. (2004). Rapture Culture Left Behind in Evangelical America. refreshing York Oxford University Press.Hogge, A. (2005). Gods Secret Agents Queen Elizabeths Forbidden Priests and the hachure of the Gunpowder Plot. New York HarperCollins Publishers.How the judgment of Religious Tolerance Came to the West. MacroHistory. Retrieved Nov 16, 2007,from http//www.fsmitha.com/review/index.html.Lewis, J. J. (1998). Women Saints Doctors of the Church. London Penguin.Timeline 16th Century. Magic Dragon Multimedia. Retrieved Nov 16, 2007, fromhttp//www.magicdragon.com/UltimateSF/timeline16.html.Olin, J. (1990). Catholic Reformation From Cardinal Ximenes to the Council of Trent, 1495-New York Fordham University Press.Pollen, J. H. (2004). The Counter Reformation. The Catholic Encyclopedia. New York K. Knight.1 J. H. Pollen, The Counter Reformation,The Catholic Encyclopedia (New York K. Knight, 2004).2 Jone Johnson Lewis, Women Saints Doctors of the Church (London Penguin, 1998).3 John Olin, Catholic Reformation From Cardinal Ximenes to the Council of Trent, 1495-1563 (New York Fordham University Press, 1 990).4 Timeline 16th Century, Magic Dragon Multimedia, available from http//www.magicdragon.com/UltimateSF/timeline16.html net income accessed 16 November 2007.5 How the Idea of Religious Tolerance Came to the West, MacroHistory, available from http//www.fsmitha.com/review/index.html Internet accessed 16 November 2007.6 Ibid.7 Lindsay Clarke, The Dissolution of the Monasteries in the 16th Century, available from http//www.historynet.com/ Internet accessed 16 November 2007.8 Alice Hogge, Gods Secret Agents Queen Elizabeths Forbidden Priests and the Hatching of the Gunpowder Plot (New York HarperCollins Publishers, 2005).9 Cutting-Edge Science in the Middle East available from http//www.pbs.org/wgbh/globalconnections/mideast/themes/science/index.html Internet accessed 16 November 2007.10 Timeline.