challenge of secularism Flashcards
1
Q
replacement of religion as source of truth/moral values - Aquinas
A
- argued human reason can grasp certain truths but only as a first step but doctrine/scripture are needed to see whole truth
- people reflected on role of religion in society & saw that 13th century thought contrasted with dark ages when intellectual life stifled by authority of religion
- in dark ages, seemed to be opposed to rational thought but in 13th century religion & rational thought to work together to allow people to develop personal morality
2
Q
replacement of religion as source of truth/moral values - protestant reformation
A
- authority of Church challenged during Protestant Reformation by authority of scripture interpreted according to individual conscience & understanding
- became possible to hold individual beliefs that didn’t conform to national religion which challenged idea of one universal truth
- 17 & 18th century rise of science led some to believe faith in God not necessary
3
Q
replacement of religion as source of truth/moral values - personal commitment
A
- people saw faith as matter of personal commitment or way of seeing life as whole in 19th century
- philosophers started to see religion as functional life keeping working class from fighting their oppressors (Marx)
- religion increasingly seen as personal but optional
4
Q
replacement of religion as source of truth/moral values - reason
A
- base of arguments on reason removed need for religion
- many of values expressed in secular terms exactly those that were promoted by Church -> sanctity of life, right to liberty, value of individual
- secular morality followed on from religious traditions but religious elements removed
- moral attitudes accepted on a rational basis rather than religious basis
5
Q
relegation of religion to the personal sphere - general history of how religion arrived at position of it now being personal choice
A
- 5th century, Augustine saw Christian faith as something a person commits to in personal way
- catholic reformation included elements of personal commitment with spiritual exercises to deepen faith
- historically religion not a matter of individual choice
- post reformation agreement in 1555 known as Ausberg settlement where each Prince have right to decide on religion of own state
- later, peace of Westphalia said those whose religion was not same as state was free to practise in religion
- gradual acceptance that people should be free in matters of religion no matter society they lived in
6
Q
continuing public role of religion - how is religion seen as a personal matter
A
- number of people who choose not to belong to any religion is rising. some of these call themselves atheists or agnostics others will simply say they aren’t interest in religion at all
- those within a religious tradition may insist that it is not enough simply to attend worship or to accept nominal membership through baptism. Indeed, worship & rites of initiation such as baptism not even necessary but a person should be personally convinced & committed to the religion
7
Q
continuing public role of religion - has religion been relegated to realm of personal sphere or does it have relevance to public sphere
A
- religion said to be ‘relegated’ to personal sphere when seen as entirely a matter of personal choice
- would suggest evangelism is wrong/immoral as trying to persuade people to change their views goes against personal autonomy
- in many ways, religion still belongs to public sphere but Church of England remains established religion in England
- in civic occasions remembering those who are killed in war or celebrating life of a monarch are still mainly religious
- after a tragedy, may attend special services to grieve together or celebrate people who have died
8
Q
rise of militant atheism (view religion is irrational) - Honest to God Bishop John Robinson
A
- argued that the conventional image of God would have to go as it did not work intellectually or theologically nor would it help to address religious needs of late twentieth century
- assumes modern society is secular in nature
9
Q
rise of militant atheism (view religion is irrational) - reactions to it
A
- within academic world, many theologians wondered what all the fuss was about. these ideas had long been explored by theologians such as Tillich & the God Robinson was arguing against had never been taken seriously
- seems to undermine basis of Christianity by arguing against sort of supernatural God upon which they assumed their religion was based. Many Christians never really think about what they mean by the word ‘God’ so anything attacking Christianity seen as attack on God
10
Q
rise of militant atheism (view religion is irrational) - has wider church changed
A
- reforms in Roman Catholic Church initiated by Second Vatican Council including vernacular services and more lay involvement has strengthened link between teaching of Church & personal faith
- Church of England focused increasingly on issues of liturgy, organisation, gender & sexuality
- Liberation theology began in Central & South America focused on idea Christian belief/practise focus on helping people gain liberation from oppression caused by poverty & lack of power. TO do this, Church in Latin America became active in social/political reform. Applied gospel in direct way to secular needs/concerns
11
Q
rise of militant atheism (view religion is irrational) - what is militant atheism
A
- view all religions are a bad thing & called this as they’re very hostile to religions
- contrast to atheists in general who simply don’t believe in God (strong) or those who believe there’s nothing to convince them God exists (weak)
- argues belief in God, life & death, miracles, resurrection etc not logical or based on evidence so it’s irrational to believe in them
- focus on ‘literal sense’ of religious beliefs & see any form of religious claim to be equal to belief in fairies/santa
- blames religions for wars
- see religious involvement in education/healthy as form of propaganda
12
Q
response to militant atheism - who is richard dawkins
A
- writer of evolutionary biology & promulgater for atheism stemming from same logical clarity of thought used in his biological work
- militant position natural progression from his scientific roots
- his books ‘God Delusion’ all about religion
- campaigned for science>religion
- ‘something insidious about training children for something with no evidence’
13
Q
response to militant atheism
A
- main criticism of new athiests is they misrepresent mainstream Christianity. By focusing on God as an ‘imaginary being’ they challenge same minority views that mainstream theology challenges. Ignore instances where conflict has been waged by athiest regimes & disregarded way religion contributes to intellectual development
- others argue it is based on ignorance of theology & distaste for aspects of religion. MA often define religious beliefs in over-simplified terms of attribute extreme views to all believers then pour scorn upon them
14
Q
response to militant atheism - is religion irrational
A
- from enlightment to 19th century people tried to set out religious beliefs in terms of human reason so its claims to truth could be acceptable to everyone but in general thee attempts failed & Christianity argues this is because most people’s experiences of life isn’t limited to the rational. MA go beyond recognising the non-rational elements in religion & suggest religion itself is irrational -> adopting religious beliefs goes against reason
- first question to consider is whether or not religious beliefs are to be taken literally. If they are, many beliefs are irrational as go against assessment of evidence using reason. But if aren’t to be taken literally, those who believe them aren’t necessarily being irrational so if person takes view that resurrection of Jesus is dramatic way of presenting idea that Spirit of Jesus is alive & active within Church then is not irrational. Depends on sense that people are inspired to live in way that embodies Jesus’ life
