Episode 56: Greek Science

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From the course by University of Alberta

Science & Religion 101

25 ratings

University of Alberta

Science & Religion 101

25 ratings

This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

From the lesson

What Is Science?

In continuing with our exploration of the terms Science and Religion, this week we introduce five different definitions of science using historical examples—prehistoric science, Egyptian and Mesopotamian science, Greek science, modern science, and post-modern science. Notably, we will note that science has powerfully impacted religion throughout history. Like that of religion, the academic definition of science is wide. In particular, it has been intimately/inevitably connected to metaphysical beliefs. This section also outlines Critical Realism. This is philosophy of science embraced by a majority of Science and Religion scholars.

Episode 45: Key Thoughts5:05

Episode 46: Conceptions of Science: Ancient Space4:22

Episode 47: Prehistoric Science & Oral Tradition4:49

Episode 48: The Account of Origins in Oral Traditions: Is It Science?4:54

Episode 49: The Account of Origins in Oral Traditions: Is It Science? (Continued)4:25

Episode 50: The Account of Origins in Oral Traditions: Is It Science? (Conclusion)4:08

Episode 51: Oral Tradition & Genesis 1-114:24

Episode 52: Oral Tradition & Genesis I-II (Continued)5:11

Episode 53: Oral Tradition & Message-Incident Principle4:20

Episode 54: Egyptian & Mesopotamian Science5:48

Episode 55: Egyptian & Mesopotamian Science (Continued)8:04

Episode 56: Greek Science5:07

Episode 57: Conclusion: Ancient Science. Modern Science4:32

Episode 58: The Peak of Scientism5:20

Episode 59: The Peak of Scientism (Continued)4:48

Episode 60: The Peak of Scientism (Conclusion). Post-Modernity & Anti-Realism4:13

Episode 61: Early 20th Century Scientific Discoveries. Categories of Anti-Realism4:03

Episode 62: Critical Realism: Between Scientism & Anti-Realism4:40

Episode 63: Theory Laden Character of Science: Social & Personal Factors5:03

Episode 64: Excursus: Critical Realism - A New Philosophy of Science5:13

Episode 65: Conclusion: John Polkinghorne & Critical Realism5:06

Episode 66: Conclusion: What is Science? Toward a Working Definition of Science (Lamoureux)6:07

Hermeneutics 5: Dynamic Equivalent Translation4:52

Hermeneutics 6: Sufficiency & Proficiency2:47

Hermeneutics 7: Implicit Scientific Concepts6:08

Meet the Instructors

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 56, I have some comments regarding this passage of Jesus healing the boy.

First convulsions and a foaming mouth are classic signs of epilepsy.

And Mathew 17:15 identifies the boy as epileptic,

see supplementary quote 7 for this passage.

Second, this account is typical of ancient medicine whereby demons and

evil spirits caused diseases.

This is another example of the agentic notion of causality.

Third, I think the best way to approach this passage is to consider

the principle of accommodation.

As we've seen in this hermeneutical principle number three,

Jesus uses ancient science in his teaching,

such as the ancient botany that mustard seeds were the smallest of all seeds.

Could it be that Jesus is accommodating and using ancient medicine here?

Also see supplementary quotes 8 to 11 for other examples of Jesus and

ancient medicine.

Here are some questions I'd like you to think about

regarding the ancient medicine in the Bible.

Were ancient people capable to understand

the neuro-pathological mechanisms of epilepsy?

I don't think so, because we only started to understand the mechanism

of this disease in the 20th century.

But for ancient people, to believe a demon had entered the boy was quite reasonable,

because if you've ever seen an epileptic seizure, it is terrifying.

And we can appreciate why ancient people thought that something

evil had entered the afflicted person.

But here is a more significant and critical question.

Were the ancient people who saw this episode with Jesus

capable of knowing a miracle had happened with the epileptic boy?

My answer is yes, because they would've seen that the boy stopped convulsing and

never had another seizure.

Or to restate this question,

was it within their scope of understanding to know that a miracle had happened?

Even though they did not understand the neuro-pathological mechanisms

behind epilepsy.

Again my answer is ye.s,

recognizing that Jesus healed the boy was well within their capacity.

We will further explore this topic in hermeneutical principle number eight,

the scope of cognitive competence.

To conclude this section, we can ask the question, is Egyptian and

Mesopotamian science, science?

The answer is both yes and no.

Yes, these ancient people made very good observations, developed math and

even could make correct predictions in the heavens.

But, no their science was still steeped in an agentic

causality with God and God's demons operating in nature.

Again I would term it Ancient Science.

Our final example of ancient science is Greek science,

which first originates roughly between 500 and 300 BC, BC/E.

This is often called the Greek Miracle, or the birth of philosophy.

Most notably, the Greeks began to ask questions about the natural world.

Its composition, what is it made of?

The world's operation, how does it work?

And the Greeks focused on natural causes, the gods were not in the explanations.

For example with eclipses, they were not to be understood as supernatural omens,

instead there was a natural cause.

The sun was seen as a bowl of fire that turns away,

as a result there was a decrease in divine interventionism in nature,

and an increase in natural processes.

It's important to note, some of the characteristics of this Greek science.

First, it is not anti God, most believed in the gods, and their activity in nature.

But, there was a definitive shift in divine action from interventionism to

providentialism.

However, by asking questions about the physical world,

it led to fewer functions for the gods in nature.

And the gods became redundant, and even disposable.

This is the beginning of a significant historical trend known as

the De-Sacralization or De-Deification of nature,

in which there is the elimination of God and divine action.

And this is clear evidence that science impacts religion.

It is also worth pointing out that the Greeks did produce the Atomists who were

the 1st Dysteleologists.

They believe that there was no mind and no divinity in the world, and

that the world was nothing but atoms in random motion.

End of episode.

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