Interaction Between Science And Theology In Ancient And Medieval Times

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Interaction between science and theology in ancient and medieval times

Summary

The great civilizations have had a decisive connotation in the development of the history of humanity, marking the development of science, power and politics in the same way the mythologies of various gods and the transcendental change of the recognition of a single God. The great scientific revolution was made from Aristotle either against their theories or perfecting them and posing new problems.

Introduction

All scientific truth is divine but all divine truth is not necessarily scientific, a scientific truth is the discovery of the order of what is created by God, therefore, it is also a divine truth. Now every divine truth is not scientific. Science has only banished certain points of view about God or rather has declared that any concept of God is unsustainable, but has returned its essential quality, which is to exist beyond any possibility of conception (De Ávila, 2001, p…). Therefore, we will study the history and behavior of science and its relationship with God in determining periods of history, Greco-Roman times dating from the 5th century to.C to II DC, from Greek and Jewish culture until medieval era.

The adjective ‘medieval’ refers to the historical period commonly known as the Middle Ages, located between the times of antiquity and the modern ones. Historians generally consider the fall of the Roman Empire of the West (476 D. C.) as the historical event that indicates the termination of the ancient age, and the Renaissance and the reform as the movements that mark the beginning of the Modern Age. 

In the ancient – medieval era mythology and ethics, ethics of myths were learned was the beginning of philosophy and ethics, seeking answers in natural causes. It was at that time the fall of the Roman Empire.

The Greco-Roman world in which the primitive Church was born and evolved was a cultured and demanding world in the scientific field. Religious criticism was directed to polytheism underline the ability to reach God from the contemplation of the nature of beliefs.

Judeo-Christian religion, meanwhile, did not constitute an instance opposed to the science of ancients. However, the oldest books in the Bible have an attempt at nature, corresponding to a culture that had not yet known science (Sanguinetti, 2015, p. 4)

The Word of God addresses each man at all times and places on earth and man is naturally philosopher.

It is therefore necessary that the reason of the believer has a true natural knowledge of the created things of the world, of the man that his object of divine revelation (Babendreier, year?, page )

Methodology: Review of different articles and biblical comment.

Results and Discussion

Science is not superb, where there is intellectual boasting there is no science. No good scientist can be atheist, in science we must question everything, even our own questions. (Ávila, 2007, page??)

The science crisis that was raised in the 5th century. C. He found his solution in the following century by the work of men who were linked to philosophy schools such as the Platonic Academy and Aristotelian Lyceum. Normally science stories express value judgments about Plato and Aristotle. Both Plato and Aristotle are rationalist thinkers. Both consider that true knowledge (science, or episteme) consists of intelligible knowledge of the general (and not of the particular), that is, of universal concepts ("ideas" for Plato, "forms" for Aristotle) that in bothcases are immaterial, intelligible (captured by reason, not by perception), eternal and immutable, however in the context of God Aristotle comes’ scientifically ‘to him metaphysically analyzing the movement (‘ everything that moves is moved by another, there is an engine that moves without being moved ‘), Plato believes in the gods. (Mesquita, 2015) Subsequently, Aristotle resurfaces, a disciple of Plato who invests the Platonic theory, it can be said that Aristotle drew the scheme of the sciences of antiquity and inaugurated a cumulative stage in the history of science that reaches the modern age andIn some cases until contemporary. So much so that the great scientific revolution was made from Aristotle, either against their theories, well perfecting them and posing new problems. In any case, Aristotle does not give his theories an absolute value, among other scientists of the time we find hypocrates with the treaties of ancient medicine, Archimides and Apollonius who were mathematical, thus opening the field of science marked by these men. (Rodriguez, 2006).

Focusing on the theological part we find that the Greek (homeric) gods were not creators of nature, but at most their conquerors;The most that they come is to discover the techniques (Asclepio, Hefesto (Pedraza, 2008) that then pass to men; they are human in their behavior and designs, and therefore do not have a different ethic from that of men of men. You can even say that they are subject to natural order forces, as well as men. Consequently, they are not an obstacle to try to know nature, since it remains different from the gods.

But, where the differences of conception and social situation that allowed the appearance of science is in the comparison between the Babylonian myth of Marduk and Tiamat that influenced the people of Canaan, which told a very similar story about a very similar story aboutBaal-Habad, the god of storm and fertility (Armstrong, 2016)

Now, in these circumstances the laws and cosmic order were considered sacred, as can be seen clearly in Herodotus and the presocratics. The consequence of this sacralization of the cosmos explains the history of the Greek technique: man refrains, by religious fear, of modifying nature. In other words, techniques find a religious obstacle in their advance, more pressing than in the case of science. (Rodriguez, 2006)

However, the Jewish people in the ancient times are under the oppression of Babylon by the reign of Nebuchadnezzar being oppressed being found in history captive in the plain of Mesopotamia, later being oppressed by the Medes and Persians, however later after afterThe serious crises lived in this time between them described in Esther achieve the Jews to establish a semi-independent legal status within the Persian Empire.

Rome became the Republic, at least nominally, around 500 to. C. From time to time strong leaders arose, but the always present fear that an autocratic power prevailed preserved the form and, to a surprising point, the reality of the Republican government. However, during the two centuries prior to the birth of Christ, the social and political problems that occurred as a result of the conquests made the vast empire more and more difficult to administer through a form of government that, more or less, there weresatisfactory result in days when Roman interests were limited to Italy. Being Rome then an advanced society in the development of the villages, we found Cayo Graco in the year 133. C The construction of the Italian road system, Augusto established a post or mail system reserved exclusively for government officials. The posts, in each of which there were forty horses, were approximately ten kilometers from each other. With this system, a messenger could travel a distance of more than 150 km in one day, something extraordinary for that time. Emperor Nerva (96-98 D. C.) allowed the posts to be used for general use, and the expense was paid by the imperial treasure, among other advances. (Volume3)

During the third century D.C., The Roman Empire lived a huge crisis, with constant civil wars, invasions of barbarian peoples, emperors killed one after another, and a society that stopped believing that being Roman was a privilege.

But, without a doubt, not everything was decay. There was rather a process of transformation and evolution that must be seen from another perspective. Several authors have stressed that it is a period with their own profile: ‘It should be definitively admitjudge for itself and not through the canons of previous ages’ .

One of the most decisive events of that time, and that marked the future of art and society, was the triumph of Christianity. Religious freedom was decreed through the edict of Milan the year 313 D.C. Since then, Christians were able to express their beliefs of faith publicly, favoring the gradual development of Paleochristian art until subsequently reaching a period of splendor. This triumph was mainly due to the fact that the religion of ancient Rome practically lacked dogmatisms. A sample of this is that despite the fact that the official cult was a civic duty – especially the one addressed to the divinized emperors -, the Roman citizen could privately venerate the gods who wanted. Moreover, after centuries in which the West had oscillated from processes of deep religiosity to the humanization of their gods, or to the deification of the sovereigns in the Hellenic era, man was in a religious search, of salvation, before which before whichGod sprouted as an attractive response. (Honour ch., 2019)

Conclusions

  • Philosophy is a science even if it is not experimental that is handled since Aristotle’s time, this being a way of investigating the very fund of the universe and the conditions that make its existence possible.
  • Theology dates from the moral valuation of human acts, use reason but above all faith.
  • Science is a certain knowledge of things for its causes.
  • The Jewish people could not develop in the fields of science since they remained captive for several periods of history.
  • All scientific truth is divine.  

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