Religious language Flashcards

1
Q

What is religious language?

A

Religious language is concerned with speaking about God. It is the way people speak about what they believe and why they believe it and it encompasses worship, practice, morality, dogma and doctrine. Religious language includes words that are:

  • unique in the description of God such as omnipotent.
  • descriptions of religious belief.
  • religious technical terms, such as sin or grace.
  • Eveyday terms that are given a religious meaning, such as ‘love’ and ‘goodness’.
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2
Q

Why is religious language difficult?

A

Religious language is difficult because our words are not adequate to speak about a transcendent God who is above and beyond all human experience. We want to speak about God but we do not have the words to do so properly. Throughout the ages, scholars have attempted to find ways of making human language work effectively when applied to God, but this has been very difficult to do. It has often resulted in misunderstandings, obscurity and confusion, leading some scholars to suggest that it may be impossible to speak about God at all. What follows is an examination of the mine approaches taken by scholars in their attempts to make religious language meaningful.

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3
Q

What is cognitive language?

A

Cognitive language deals with factual statements that can be proved to be either true or false. These can be either empirically provable, such as the Queen is the Head of State or statements that as far as believers are concerned, certain meaningful factual content, such as God exists, or God loves me. In Theology and Falisification, Anthony Flew described cognitive language as consisting of crypto commands, expressions of wishes, disguised ejaculations, concealed ethics, or anything else but assertions.

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4
Q

What is non-cognitive language?

A

Non-cognitive language deals with statements that are not to be taken factually, but are to be understood in other ways - for example as symbols, metaphors, myths or moral commands. These are statements that express a religious truth within the religious community in which it belongs - for example, Jesus is the Lamb of God is a truth for Christians, but may not be even meaningful to someone outside that community. In other words, there is no objective universal truth - the truth or falsify of a statement depends upon its context.

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5
Q

What is the verification and falsification debate?

A

Can religious language ever be meaningful? Some argue that it is not because it does not deal with factually verifiable assertions. Others claom that it is meaningful because it can be verified, at least to the believer’s satisfaction. The verification and falsification debate, is therefore crucial to an understanding of religious language.

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6
Q

What is the verification principle?

A

The verification principle stemmed from the movement known as Logical Positivism and in particular, from a group of philsophers in the 1920s known as the Vienna circle. They applied the principles of science and mathematics to language and argued that, like knowledge, language had to be based on experience, For a statement to be considered meaningful it had to be considered meaningful it had to be verifiable by our sense experiences - touch, smell, taste hearing or sight. This is the basis of empirical testing. A statement must meet one or more of the following criteria to be deemed to be meaningful.

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7
Q

What are analytic statements?

A

These are true by definition. These are a priori statements that are true because they contain their own verification. Thus, ‘a spinster is an unmarried woman’ is neccessarily true because by definition, a spinster is unmarried.

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8
Q

What are mathematical statements?

A

A. J. Ayer observed that apparent inconsistencies in mathematical calculations would be discovered to be the product of human error rather than a genuine difference in the facts of the case. For example, if 5 + 5 were suddenly found to equal 9, a recalculation would quickly demonstrate that an error of addition had been made.

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9
Q

What are synthetic statements?

A

These are statements that can be verified or falsified by subjecting them to empirical testing. They are a posteriori statements which cover claims that can be verified or falsified through observation and are therefore contingently true or false. For instance, ‘Dogs bark’ is verifiably true in the same way that ‘all swans are green’ can be proved to be false. Both statements are therefore meaningful. Theoretical statements such as there is life on other planets are also meaningful, since they may be verified or falsified at some time in the future - we know the means of their verification even if it has not yet been possible to carry it out.

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10
Q

What did the Vienna Circle conclude?

A

The Vienna Circle concluded that religious statements were meaningless, on the basis that they do not satisfy any of these criteria, because religious language claims are subjective and cannot therefore be empirically tested and verified.

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11
Q

What did Ayer observe?

A

A. J . Ayer observed that since the existence of God cannot be rationally demonstrated, it is not even probable since the term ‘god’ is a metaphysical term referring to a transcendent being which cannot therefore have any literal significance. Interestingly, he observed that the same had therefore be the case for atheistic and agnostic statements, since any statement which includes the term god is meaningless. Ayer argued that, since claims about God’s existence cannot be contradicted, they are not significant propositions - they are neither true or false, but cannot be valid.

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12
Q

What else was Ayer was concerned with?

A

Ayer was not simply concerned with not talking about God, but also with all other religious language, including talk of an after life, which cannot be verified either. Talk of a soul he dismissed as meaningless since it is a metaphysical assertion to say that there is something imperceptible inside a man, which is his soul or his real self, and that it goes on living after he is dead.

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13
Q

What did Ayer dismissed it?

A

Talk of religious experience was also soundly dismissed by Ayer as being talk of experience which cannot be validated empirically.

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14
Q

What are the criticisms of the verification principle?

A
  • Statements that express unverifiable opionions or emotions.
  • Ethical and moral statements such as do not kill are regarded as meaningless.
  • The laws of science cannot be absolutely verified.
  • Historical statements are regarded by meaningless because they cannot be verified by sense experience.
  • The verification principle itself cannot be verified.
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15
Q

What did Ayer propose?

A

Ayer proposed a strong and weak form of the verification principle. A strong verification occurs when there is no doubt that a statement is true. Weal verification occurs where there is not absolute certainty, but where there is a strong likelihood of truth because of the evidence.

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16
Q

What problem remained?

A

The problem still remained however, that religious language statements are unverifiable because they refer to a transcendent being which is not, itself, even verifiable in principle.

17
Q

What is the falsification principle?

A

The falsification principle is concerned not with what makes something true, but with what would, in principle, make it false. John Hick observed in order to say something which may be true, we must say something which may possibly be false. Anthony Flew claimed that religious statements are meaningless because there is nothing can count against them. He argued that religious believers are so convinced of the truth of their religious statements that they often refuse to consider evidence suggesting that God does not exist.

18
Q

What is the Via negativa?

A

Howe can we know whether a religious statement is expressing truth? One way of doing this, which dates back to ancient times, is through the via negativa. This is a theory which suggests that the truth about God can be discovered by speaking nehatively about him. It was used by Dionysius in Mystical Theology, where he argued that the way to find out what God is like is first to discover what he is not like. By ruling out what he is not, we will discover what he is. This is the principle of negation.

Supporters of the principle claim that it avoids the pitfalls of using inadequate human language to describe the qualities of God - it is easier to say what he is not.

19
Q

What are the criticisms of the via negativa?

A
  • Such an approacjh means that we cannot describe God in factual terms, because it means reducing the divinty of God to the level of human language.
  • The via negativa cannot distinguish theism from atheism.
  • Believers always want to speak positively about God and insist that speaking of him in terms of negation fails to say anything about meaningful.
20
Q

How is religious language used?

A

Other scholars down the centuries have looked at the ways in which words are used in religious language. Words are not always to be taken literally and the meaning of statements can often depend on an understanding of the way in which religious terms are used.

21
Q

What is univocal language?

A

Univocal language is about using words in their everyday sense. In religious terms, that means, for example, using ‘God’s love’ and ‘Jane’s love’ to mean the same thing. This way of using language makes it possible to understand God because, in our example, we know the nature of God’s love because we understand human love. As Hume observed, ‘Wisdom, thought, design, knowledge - these we justly ascribe to him because those words are honourable among men, and we have no other language by which we can express our adoration of him’.

22
Q

What problems does univocal language cause however?

A

However, univocal language causes problems of anthropomoprhism - if we refer to God and humans in the same way, then we are unable to differentiate between them.

23
Q

What is equivocal language?

A

Equivocal language means that the same word is used with a totally different meaning, or in a vague or ambiguous way. In terms of God, this means using everyday words but, because the nature of God is so different from the nature of humanity, when we refer to God as being ‘good’ or ‘just’, we are using the terms in a different way. God’s love is not of the same nature and quality as Jane’s love. Using equivocal language we can stress the distinctiveness of God’s qualities and avoid the problems of anthropomoprhism.

24
Q

What problems does equivocal language cause?

A

However, the problem with equivocal language is that it makes God so different that it becomes difficult, if not possible, to understand him.

25
Q

How can religious language be analogical?

A

Religious language can also be analogical. Analogy is a compromise and offers a way of resolving the problems caused by univocal and equivocal language and seeks to enable people to speak meaningfully about the transcendent God.

26
Q

Who first argued that religious language is neither univocal or equivocal?

A

It was Aquinas who first argued that religious language is neither univocal or equivocal. God, he said, is not a being like other beings, but we can reason about him by using words in a non-literal way that show there is a relationship between a word used in one sense as opposed to another. Analogical language is a means by which we may be compared to God in order to describe God’s nature. It uses human terms such as ‘good’ and ‘love’ and applies them in a similar, but not identical way to God. Thus, God’s love is similar to Jane’s but indefinitely superior.

Aquinas called this the ‘gradation to be found in things’. He said that all the goodness and love in humanity came first from God and, therefore, God and humanity are analogously related. All the positive qualities of humanity belong to God in greater and more perfect ways. We understand God through our experience.

27
Q

What are the two types of analogy?

A

Analogy of proportionality:

  • This is the view that all good qualities belong indefinitely to God, and, in proportion to humans - for instance, a plant has life, a human has life, God has life; there is a proportionate relationship. In this way, although we cannot fully understand God, we can at least begin to understand his nature.

Analogy of attribution:
- This is the view that God is the cause of all good things in humans; therefore, God’s atrributes are simply a higher level of our own.

28
Q

What did Iain Ramsey offer?

A

More recently, Ian Ramsey offered a models and qualities approach to analogy. A model is an analogy that helps us to express something about God, such as God is good.

29
Q

How can religious language be symbolic?

A

Symbolic language is always non-cognitive language. Symbols should not be interpreted literally because they are subtle models of communication about that which is beyond the factual and objective. For this, reason, symbols are important in religious language because they are non-cognitive and go beyond our normal understanding.

30
Q

What are the criticisms of symbolism?

A
  • Trivialised and the original meaning lost.
  • The focus of worship is lost, for example relics of the saints.
  • Outdated, like myths. For example, referring to God always as father is felt by some to be too patriarchal for the moderm age; they suggest that descriptions such as mother or friend are more appropiate. Paul Tillich observed: ‘it is neccessary to rediscover the questions to which the Christian symbols are the answers, in a way which is understandable to our time.
31
Q

What is myth?

A

Myth is the most complex type of symbolic language because it uses symbols, metaphors and imagery. Myths uses symbolism and imagery to explain the unexplainable and to give insights into human existence. Some parts of the Bible, such as the story of creation and Noah’s Ark are regarded by many scholars as myths - attempts by the biblical writers to explain what they did know for certain.

32
Q

What is the purpose of religious language?

A

In religious language terms, the purpose of myths is to convey concepts which go beyond simple ideas of true or false, and to try and express that which is other worldly’ - the difficult cosmological questions that cannot be explained in straightforward factual or cognitive terms. Religious language makes use of mythological termss to descrive apocalyptic or eschatological events, such as the second coming of Jesus.

33
Q

What are the criticisms of myth?

A

Critics of the use of myth claim that it is an outdated concept dealing with ancient and anachronistic concepts. Rudolph Bultmann argued that, in order to find out the truth of God, religious language should be demythologised.

34
Q

What did Richard Dawkins claim?

A

Richard Dawkins commented “much of the Bible is just plain weird, as you would expect of a chaotically cobbled together anthology of disjointed documents, composed, revived, translated and disorted and improved by hundreds of anonymous authors.

35
Q

What are the language games?

A

All language is therefore a game. The language in the game is non-cognitive.

36
Q

What are the advantages of the language game?

A
  • It highlights the non-cognitive nature of religious language.
  • It distinguishes it from other types of language.
  • Language games provide boundaries for the correct use of language.
  • Believers can be initiated into the rules of language.
  • Language games defend language against criticms from other forms of life.