The old testament needs to be viewed in its proper perspective in considering who, when and where it was intended.
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What Say Ye, Creationists & Fundamentalists?
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Smidlee
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Creationist stand against the religious idea that hides behind science that man came from a beast. When scientist uses his own theory to try to explain away his own existence is it no longer science but idolatry. I as a creationist do not use the Bible as a science book but a book that judges the heart of the scientist.
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Then why don't you just leave science alone since you are clearly not interested in it. At least you are admitting you know nothing about science.
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I will ask others since I don't have the time. I can gain more in understanding from others in a short time as I might in reading for a year.
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Why is science from your son driving your wife crazy? Science is enlightening. Twisting science to conform with the bible drives people crazy.
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Smidlee
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Is science your religion? Not all science is enlightening. A lot of it is complete nonsense. When scientist talks about something they admit breaks all known laws of physics they are talking about something supernatural. Like a Nature editor wrote because of technology science has become a modern day religion.
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Stop listening to the crazy stuff. I am mostly interested in Catholicism right now. You were just born too late. A few hundred years ago you could have had all sorts of fun persecuting the heretics.
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I've read that Buddhists support Mickey Mouse. I have no problem with that.
They are both fictional characters.
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Here's some good reading for Creationists and their counterpart Fundamentalists. If you guys had just stuck with the first church you wouldn't be making Christianity look so bad today.
The Church Opposes Science: The Myth of Catholic Irrationality
CHRISTOPHER KACZOR
Many people believe that faith and reason, or religion and science, are locked in an irreconcilable war of attrition against one another.
One must choose to be a person of learning, science, and reason, or choose to embrace religion, dogma, and faith alone. On this view, the Church opposes science, and if one embraces science, then one ought to reject the Church.
The scientific method looks to evidence to settle questions, so perhaps it would be fair to look at evidence to answer the question whether the Catholic Church is opposed to science and reason. If the Catholic Church were opposed to science, we would expect to find no or very few Catholic scientists, no sponsorship of scientific research by Catholic institutions, and an explicit distrust of reason in general and scientific reasoning in particular taught in official Catholic teaching. In fact, we find none of these things.
Historically, Catholics are numbered among the most important scientists of all time, including Rene Descartes, who discovered analytic geometry and the laws of refraction; Blaise Pascal, inventor of the adding machine, hydraulic press, and the mathematical theory of probabilities; Augustinian priest Gregor Mendel, who founded modern genetics; Louis Pasteur, founder of microbiology and creator of the first vaccine for rabies and anthrax; and cleric Nicolaus Copernicus, who first developed scientifically the view that the earth rotated around the sun. Jesuit priests in particular have a long history of scientific achievement; they
contributed to the development of pendulum clocks, pantographs, barometers, reflecting telescopes and microscopes, to scientific fields as various as magnetism, optics and electricity. They observed, in some cases before anyone else, the colored bands on Jupiter's surface, the Andromeda nebula and Saturn's rings. They theorized about the circulation of the blood (independently of Harvey), the theoretical possibility of flight, the way the moon affected the tides, and the wave-like nature of light. Star maps of the southern hemisphere, symbolic logic, flood-control measures on the Po and Adige rivers, introducing plus and minus signs into Italian mathematics — all were typical Jesuit achievements, and scientists as influential as Fermat, Huygens, Leibniz and Newton were not alone in counting Jesuits among their most prized correspondents. [1]
The scientist credited with proposing in the 1930s what came to be known as the "Big Bang theory" of the origin of the universe was Georges Lemaitre, a Belgian physicist and Roman Catholic priest. Alexander Fleming, the inventor of penicillin, shared his faith. More recently, Catholics constitute a good number of Nobel Laureates in Physics, Medicine, and Physiology, including Erwin Schrodinger, John Eccles, and Alexis Carrel. How can the achievements of so many Catholics in science be reconciled with the idea that the Catholic Church opposes scientific knowledge and progress?
One might try to explain such distinguished Catholic scientists as rare individuals who dared to rebel against the institutional Church, which opposes science. However, the Catholic Church as an institution funds, sponsors, and supports scientific research in the Pontifical Academy of Science and in the departments of science found in every Catholic university across the world, including those governed by Roman Catholic bishops, such as The Catholic University of America. This financial and institutional support of science by the Church began at the very birth of science in seventeenth-century Europe and continues today. Even Church buildings themselves were not only used for religious purposes but designed in part to foster scientific knowledge. As Thomas Woods notes:
Cathedrals in Bologna, Florence, Paris, and Rome were designed in the seventeenth and eighteenth centuries to function as world-class solar observatories. Nowhere in the world were there more precise instruments for the study of the sun. Each such cathedral contained holes through which sunlight could enter and time lines (or meridian lines) on the floor. It was by observing the path traced out by the sunlight on these lines that researchers could obtain accurate measurements of time and predict equinoxes. [2]
In the words of J. L. Heilbron of the University of California, Berkeley, the "Roman Catholic Church gave more financial aid and social support to the study of astronomy over six centuries, from the recovery of ancient learning during the late Middle Ages into the Enlightenment, than any other, and probably, all other institutions." [3] This financial and social support extended also to other branches of scientific inquiry.
Such support is not only consistent with official Catholic teaching but is enthusiastically endorsed. On the Church's view, science and faith are complementary to each other and mutually beneficial. In 1988, Pope John Paul II addressed a letter to the Director of the Vatican Astronomical Observatory, noting, "Science can purify religion from error and superstition; religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish." [4] As Nobel Laureate Joseph Murray notes, "Is the Church inimical to science? Growing up as a Catholic and a scientist — I don't see it. One truth is revealed truth, the other is scientific truth. If you really believe that creation is good, there can be no harm in studying science. The more we learn about creation — the way it emerged — it just adds to the glory of God. Personally, I've never seen a conflict." [5] In order to understand the complementarity of faith and science, indeed faith and reason more broadly, it is important to consider their relationship in greater depth.
A sign hung in Albert Einstein's office at Princeton University that read: "Not everything that can be counted counts; not everything that counts can be counted." Faith cannot be quantified and counted, like forces in physics or elements in chemistry, but that does not mean that faith is insignificant. Faith helps us to answer some of the most important questions facing mankind. As important as scientific discoveries can be, such discoveries do not touch on all of the inevitable questions facing us: What should I do? Whom should I love? What can I hope for? To answer questions such as these, science alone is not enough because science alone cannot answer questions that fall outside its empirical method. Rather, we need faith and reason operating together to answer such questions and to build a truly human community.
One reason that people view faith and science as in opposition is that they often view faith and reason more generally as in opposition. Our culture often pits faith against reason, as if the more faith-filled you are, the less reasonable you are. Faith and reason in the minds of so many people are polar opposites, never to be combined, and never to be reconciled. In this way, our culture often offers us false alternatives: live either by faith or by reason. To be religious is to reject reason; to be reasonable is to reject religion. But like other false alternatives, e.g., "Did you stop beating your wife this week, or last week?" such thinking artificially limits our freedom. Rather than choosing between faith and reason, the Church invites us to harmonize our faith and our reason because both are vitally important to human well-being.
this HTML class. Value is http://www.catholice
The Church Opposes Science: The Myth of Catholic Irrationality
CHRISTOPHER KACZOR
Many people believe that faith and reason, or religion and science, are locked in an irreconcilable war of attrition against one another.
One must choose to be a person of learning, science, and reason, or choose to embrace religion, dogma, and faith alone. On this view, the Church opposes science, and if one embraces science, then one ought to reject the Church.
The scientific method looks to evidence to settle questions, so perhaps it would be fair to look at evidence to answer the question whether the Catholic Church is opposed to science and reason. If the Catholic Church were opposed to science, we would expect to find no or very few Catholic scientists, no sponsorship of scientific research by Catholic institutions, and an explicit distrust of reason in general and scientific reasoning in particular taught in official Catholic teaching. In fact, we find none of these things.
Historically, Catholics are numbered among the most important scientists of all time, including Rene Descartes, who discovered analytic geometry and the laws of refraction; Blaise Pascal, inventor of the adding machine, hydraulic press, and the mathematical theory of probabilities; Augustinian priest Gregor Mendel, who founded modern genetics; Louis Pasteur, founder of microbiology and creator of the first vaccine for rabies and anthrax; and cleric Nicolaus Copernicus, who first developed scientifically the view that the earth rotated around the sun. Jesuit priests in particular have a long history of scientific achievement; they
contributed to the development of pendulum clocks, pantographs, barometers, reflecting telescopes and microscopes, to scientific fields as various as magnetism, optics and electricity. They observed, in some cases before anyone else, the colored bands on Jupiter's surface, the Andromeda nebula and Saturn's rings. They theorized about the circulation of the blood (independently of Harvey), the theoretical possibility of flight, the way the moon affected the tides, and the wave-like nature of light. Star maps of the southern hemisphere, symbolic logic, flood-control measures on the Po and Adige rivers, introducing plus and minus signs into Italian mathematics — all were typical Jesuit achievements, and scientists as influential as Fermat, Huygens, Leibniz and Newton were not alone in counting Jesuits among their most prized correspondents. [1]
The scientist credited with proposing in the 1930s what came to be known as the "Big Bang theory" of the origin of the universe was Georges Lemaitre, a Belgian physicist and Roman Catholic priest. Alexander Fleming, the inventor of penicillin, shared his faith. More recently, Catholics constitute a good number of Nobel Laureates in Physics, Medicine, and Physiology, including Erwin Schrodinger, John Eccles, and Alexis Carrel. How can the achievements of so many Catholics in science be reconciled with the idea that the Catholic Church opposes scientific knowledge and progress?
One might try to explain such distinguished Catholic scientists as rare individuals who dared to rebel against the institutional Church, which opposes science. However, the Catholic Church as an institution funds, sponsors, and supports scientific research in the Pontifical Academy of Science and in the departments of science found in every Catholic university across the world, including those governed by Roman Catholic bishops, such as The Catholic University of America. This financial and institutional support of science by the Church began at the very birth of science in seventeenth-century Europe and continues today. Even Church buildings themselves were not only used for religious purposes but designed in part to foster scientific knowledge. As Thomas Woods notes:
Cathedrals in Bologna, Florence, Paris, and Rome were designed in the seventeenth and eighteenth centuries to function as world-class solar observatories. Nowhere in the world were there more precise instruments for the study of the sun. Each such cathedral contained holes through which sunlight could enter and time lines (or meridian lines) on the floor. It was by observing the path traced out by the sunlight on these lines that researchers could obtain accurate measurements of time and predict equinoxes. [2]
In the words of J. L. Heilbron of the University of California, Berkeley, the "Roman Catholic Church gave more financial aid and social support to the study of astronomy over six centuries, from the recovery of ancient learning during the late Middle Ages into the Enlightenment, than any other, and probably, all other institutions." [3] This financial and social support extended also to other branches of scientific inquiry.
Such support is not only consistent with official Catholic teaching but is enthusiastically endorsed. On the Church's view, science and faith are complementary to each other and mutually beneficial. In 1988, Pope John Paul II addressed a letter to the Director of the Vatican Astronomical Observatory, noting, "Science can purify religion from error and superstition; religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish." [4] As Nobel Laureate Joseph Murray notes, "Is the Church inimical to science? Growing up as a Catholic and a scientist — I don't see it. One truth is revealed truth, the other is scientific truth. If you really believe that creation is good, there can be no harm in studying science. The more we learn about creation — the way it emerged — it just adds to the glory of God. Personally, I've never seen a conflict." [5] In order to understand the complementarity of faith and science, indeed faith and reason more broadly, it is important to consider their relationship in greater depth.
A sign hung in Albert Einstein's office at Princeton University that read: "Not everything that can be counted counts; not everything that counts can be counted." Faith cannot be quantified and counted, like forces in physics or elements in chemistry, but that does not mean that faith is insignificant. Faith helps us to answer some of the most important questions facing mankind. As important as scientific discoveries can be, such discoveries do not touch on all of the inevitable questions facing us: What should I do? Whom should I love? What can I hope for? To answer questions such as these, science alone is not enough because science alone cannot answer questions that fall outside its empirical method. Rather, we need faith and reason operating together to answer such questions and to build a truly human community.
One reason that people view faith and science as in opposition is that they often view faith and reason more generally as in opposition. Our culture often pits faith against reason, as if the more faith-filled you are, the less reasonable you are. Faith and reason in the minds of so many people are polar opposites, never to be combined, and never to be reconciled. In this way, our culture often offers us false alternatives: live either by faith or by reason. To be religious is to reject reason; to be reasonable is to reject religion. But like other false alternatives, e.g., "Did you stop beating your wife this week, or last week?" such thinking artificially limits our freedom. Rather than choosing between faith and reason, the Church invites us to harmonize our faith and our reason because both are vitally important to human well-being.
this HTML class. Value is http://www.catholice
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You have got to be kidding.
The Ten Commandments are for all men and for all times. Hence the RCC says "God's action is the model for human action".
Check the Catechism of the Catholic Church which states:
Looks like the Pope forgot his own Catechism. And you forgot the applicability of the Ten Commandments to yourself, to creation, and to humanity.
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