An exploration of common myths surrounding the historical relationship between science an religion. From a Baha'i perspective, though the information is largely from Ronald Numbers's anthology on the subject of science and religion: Galileo Goes to Jail.
2. Galileo Goes
to Jail
and other Myths about
science and religion
edited by Dr. Ronald Numbers, (Hilldale
Professor of the History of Science and
Medicine at the University of Wisconsin,
Madison)
3. Dr. Numbersâ Goal
To confront âThe
greatest myth in the
history of science and
religion . . . that they
have been in a state of
constant conïŹict.â
â Ronald Numbers
4. Genesis of a Myth
In 1874, American polemicist
John William Draper wrote:
âThe antagonism we thus
witness between Religion and
Science is the continuation of
a struggle that commenced
when Christianity began to
attain political power...â
(History of the ConïŹict Between
Science and Religion, 1874)
5. Why is this important to BahĂĄâĂs?
The polarities this âbattleâ creates is of vital
importance to BahĂĄâĂs because
Our own faithâborn three decades before
Draper made the above claimâhas as a primary
principle the harmony of science and religion.
The scriptures of the BahĂĄâĂ Faith state clearly
that if science and religion seem to disagree,
then we have misunderstood what one or the
other (or perhaps both) are telling us.
6. The oneness of religion and science
âAny religious belief which is not
conformable with scientiïŹc proof and
investigation is superstition, for true science
is reason and reality, and religion is
essentially reality and pure reason; therefore,
the two must correspond. Religious teaching
which is at variance with science and reason
is human invention and imagination
unworthy of acceptance, for the antithesis
and opposite of knowledge is superstition
born of the ignorance of man. If we say
religion is opposed to science, we lack
knowledge of either true science or true
religion, for both are founded upon the
premises and conclusions of reason, and
both must bear its test.â
â Abduâl-BahĂĄ
8. Is Draperâs contention true?
Has science been at war with faith since the dawn of
Christianity?
9. Is Draperâs contention true?
Has science been at war with faith since the dawn of
Christianity?
Dr. Numbers notes that the discussion of the
relationship between science and religion heated up in
the early 19th century when the word âscienceâ came
into vogue to replace the terms ânatural philosophyâ
and ânatural historyâ.
10. Is Draperâs contention true?
Has science been at war with faith since the dawn of
Christianity?
Dr. Numbers notes that the discussion of the
relationship between science and religion heated up in
the early 19th century when the word âscienceâ came
into vogue to replace the terms ânatural philosophyâ
and ânatural historyâ.
Up until this point, while there had been some dialogue
around the subject of the roles of faith and reason, no
one was pitting an entity called Religion against a
second entity called Science.
12. The Christian Philosopher
The ïŹrst English-language book linking science
and religion was the 1823 volume THE
CHRISTIAN PHILOSOPHER (The Connection of
Science and Philosophy with Religion) by Thomas
Dick.
13. The Christian Philosopher
The ïŹrst English-language book linking science
and religion was the 1823 volume THE
CHRISTIAN PHILOSOPHER (The Connection of
Science and Philosophy with Religion) by Thomas
Dick.
As BahĂĄâuâllĂĄh was establishing His faith in
Persia with its emphasis on the harmony of
science and faith, there were programs in
several American colleges and seminaries
âdemonstrating the harmony of science and
revealed religionâ (Numbers).
14. The Christian Philosopher
The ïŹrst English-language book linking science
and religion was the 1823 volume THE
CHRISTIAN PHILOSOPHER (The Connection of
Science and Philosophy with Religion) by Thomas
Dick.
As BahĂĄâuâllĂĄh was establishing His faith in
Persia with its emphasis on the harmony of
science and faith, there were programs in
several American colleges and seminaries
âdemonstrating the harmony of science and
revealed religionâ (Numbers).
It wasnât uncommon at this point for men of
science to engage in discourse on scripture (the
Bible, in the West) and for seminarians to
consider scientiïŹc themes.
15. The Christian Philosopher
The ïŹrst English-language book linking science
and religion was the 1823 volume THE
CHRISTIAN PHILOSOPHER (The Connection of
Science and Philosophy with Religion) by Thomas
Dick.
As BahĂĄâuâllĂĄh was establishing His faith in
Persia with its emphasis on the harmony of
science and faith, there were programs in
several American colleges and seminaries
âdemonstrating the harmony of science and
revealed religionâ (Numbers).
It wasnât uncommon at this point for men of
science to engage in discourse on scripture (the
Bible, in the West) and for seminarians to
consider scientiïŹc themes.
Science was, to the believer, a way of knowing
God and appreciating His activities in the
universe.
16. Nicolai
William of Kopernik,
Occam Catholic
Catholic clergyman,
monk, astronomer Moses ben
philosopher
Maimon,
Jewish
rabbinical
scholar,
physician
The involvement of religious Sir Isaac Newton,
Ibn Firnas, astronomer, Anglican theologian,
meteorologist, aviator believers in the work of physicist
science goes back millennia.
al-KhwÄrizmÄ«,
Muslim.
father of
algebra
18. Food for Thought
There are religious people who fear and
distrust science, or who see it as being
dangerous and in conïŹict with their
beliefs.
19. Food for Thought
There are religious people who fear and
distrust science, or who see it as being
dangerous and in conïŹict with their
beliefs.
There are non-religious people who fear
and distrust religion and who see it as
being dangerous and in conïŹict with
their beliefs.
20. Food for Thought
There are religious people who fear and
distrust science, or who see it as being
dangerous and in conïŹict with their
beliefs.
There are non-religious people who fear
and distrust religion and who see it as
being dangerous and in conïŹict with
their beliefs.
Surprise fact: recent surveys and polls
about religion and science have shown
that, while there is an unhealthy
percentage of people worldwide who
do not accept any theory of evolution as
fact, not all of them are religious or reject
evolution for religious reasons.
21. BahĂĄâĂs may ïŹnd themselves
in the position of having to
grapple with both scientiïŹc
and religious illiteracy in the
people they interact with.
This means itâs critical that
BahĂĄâĂs have a good grasp of
both science and religion!
22. Abduâl-BahĂĄ wrote:
ScientiïŹc knowledge is the highest
attainment upon the human plane, for
science is the discoverer of realities. It is of
two kinds: material and spiritual. Material
science is the investigation of natural
phenomena; divine science is the discovery
and realization of spiritual verities. The
world of humanity must acquire both. A
bird has two wings; it cannot ïŹy with one.
Material and spiritual science are the two
wings of human uplift and attainment.
Both are necessary...
â Abduâl-BahĂĄ, Promulgation of Universal
Peace, p. 138 (23 May 1912, Cambridge,
MA)
23. The ScientiïŹc
Mystic:
âScience is an effulgence of the
Sun of Reality, the power of
investigating and discovering the
verities of the universe, the means
by which man ïŹnds a pathway to
God.â â Abduâl-BahĂĄ
24. The Mystical
Scientist:
âDo not be afraid of being free
thinkers. If you think strongly
enough you will be forced by science
to the belief in God, which is the
foundation of all Religion. You will
ïŹnd science not antagonistic, but
helpful to Religion.â â Lord Kelvin
27. A Look at Some Myths
The rise of Christianity began the
demise of science.
The medieval church stiïŹed scientiïŹc
thought.
Medieval Christians taught that the
world was ïŹat.
Islam is, and has always been, anti-
science.
28. Myth: The rise of Christianity
began the demise of science.
29. Hypatia and Orestes
Hypatia was a 5th Century pagan
mathematician.
When in her sixties, she was torn from her
chariot and slaughtered in an Alexandrian
church by a mob of fanatical Christians.
The story was featured in a 1720 pamphlet
written by John Toland: The History of a Most
Beautiful Lady; Who Was Torn to Pieces by the
Clergy of Alexandria to Gratify the Pride,
Emulation, and Cruelty of the Archbishop,
Commonly but Undeservedly titled Saint Cyril.
Some authorities view Hypatiaâs martyrdom as
the âthe beginning of the Christian Dark
Agesâ (Martin) and the death of science and
math in Alexandria, and hold the story up as
an example of what happens when ignorant
religion conïŹicts with enlightened science.
30. Hypatia and Orestes
According to a recent biography of
Hypatia by Maria Dzielska:
Hypatiaâs work with mathematics
had nothing to do with her death.
She was friends with Orestes, the
regional Roman Prefect, who was
in a political struggle with Cyril
the Not-So-Saintly (Dzielska calls
him âan ambitious and ruthless
churchman eager to extend his
authorityâ.)
Cyril used Orestesâ friendship with
the pagan Hypatia to blacken his
reputation, even going so far as to
charge the poor old woman with
witchcraft.
33. Hypatia and Orestes
What evidence do we have that this is
so?
Some years after heâd disposed of
Orestes, Cyril went on a campaign
against pagansâNOT natural
philosophers like Hypatia. Those, he
left alone.
34. Hypatia and Orestes
What evidence do we have that this is
so?
Some years after heâd disposed of
Orestes, Cyril went on a campaign
against pagansâNOT natural
philosophers like Hypatia. Those, he
left alone.
Science and mathematics ïŹourished in
Alexandria for decades to come.
35. Hypatia and Orestes
What evidence do we have that this is
so?
Some years after heâd disposed of
Orestes, Cyril went on a campaign
against pagansâNOT natural
philosophers like Hypatia. Those, he
left alone.
Science and mathematics ïŹourished in
Alexandria for decades to come.
In other words, the historical record
does not bear out the claim that the
rise of Christianity as a faith tolled the
death knell of science.
38. âWhat has Athens to do with Jerusalem?â
âTertullian
This question forms the basis of the
myth that the medieval church
actively suppressed the growth of
science.
39. âWhat has Athens to do with Jerusalem?â
âTertullian
This question forms the basis of the
myth that the medieval church
actively suppressed the growth of
science.
âThe Church . . . set herself forth as
the depository and arbiter of
knowledge . . . She thus took a
course that determined her whole
future career; she became a
stumbling block in the intellectual
advancement of Europe for more
than a thousand years.â â John
Draper, The History of ConïŹict
Between Religion and Science, (1874)
40. 100 years of lost opportunity?
Carl Saganâs 1980 book
Cosmos contains a chart of
astronomical progress that
leaves a 1000 year gap
between mathematician
Hypatia (and her
contemporaries) and
Copernicus and DaVinci.
The caption: âa poignant
lost opportunity for
mankindâ.
42. How Dark Was It?
Accomplishments from this scientiïŹcally
âdarkâ era in Europe include:
43. How Dark Was It?
Accomplishments from this scientiïŹcally
âdarkâ era in Europe include:
William of Saint-Cloudâs work on solar
eclipses,
44. How Dark Was It?
Accomplishments from this scientiïŹcally
âdarkâ era in Europe include:
William of Saint-Cloudâs work on solar
eclipses,
Dominican friar Dietrich von Freibergâs
discoveries about rainbows,
45. How Dark Was It?
Accomplishments from this scientiïŹcally
âdarkâ era in Europe include:
William of Saint-Cloudâs work on solar
eclipses,
Dominican friar Dietrich von Freibergâs
discoveries about rainbows,
Jean Buridanâs application of impetus
theory to explain projectile motion, free-
fall acceleration, and the rotation of the
night sky.
46. How Dark Was It?
Accomplishments from this scientiïŹcally
âdarkâ era in Europe include:
William of Saint-Cloudâs work on solar
eclipses,
Dominican friar Dietrich von Freibergâs
discoveries about rainbows,
Jean Buridanâs application of impetus
theory to explain projectile motion, free-
fall acceleration, and the rotation of the
night sky.
Bishop Nicole Oresmeâs arguments for
the rotation of the earth,
47. How Dark Was It?
Accomplishments from this scientiïŹcally
âdarkâ era in Europe include:
William of Saint-Cloudâs work on solar
eclipses,
Dominican friar Dietrich von Freibergâs
discoveries about rainbows,
Jean Buridanâs application of impetus
theory to explain projectile motion, free-
fall acceleration, and the rotation of the
night sky.
Bishop Nicole Oresmeâs arguments for
the rotation of the earth,
Oxfordâs natural philosophers application
of mathematics to the study of motion.
48. How Dark Was It?
We now know that science was
happening in the Middle Ages.
Universities were founded at
Oxford, Bologna, and Paris
before 1200 CE.
By 1500, there were about 60 of
these institutions seeded
around Europe, with about
30% of the curricula dedicated
to the study of the natural
world.
52. Role of the Church
âThe Roman Catholic Church
gave more ïŹnancial and social
support to the study of
astronomy for over six centuries,
from the recovery of ancient data
in the late Middle Ages to the
Enlightenment, than any other,
and probably all, other
institutions.â â Science historian
John Heilbron in The Sun in the Church,
Harvard University Press, 1999
53. Curriculum
The curriculum of these Universities
included:
Theology (the âQueen of
Sciencesâ)âtaught only by
ordained professors to students
who had taken vows.
Natural history
Mathematics
Astronomy
Medicine
All of this with the encouragement
and blessing of the Church.
54. Let me sum up:
If the Catholic Church
intended to quash the
sciences, its methods were
darned peculiar.
57. Why We Should Not Celebrate Columbus Day.
In school, I learned that âeveryoneâ believed
the Earth was ïŹat until the brave Cristobal
Colonne (aka, Christopher Columbus)
argued the point with Isabella and
Ferdinand and sailed off to prove otherwise,
discovering the new world in the process.
58. Why We Should Not Celebrate Columbus Day.
In school, I learned that âeveryoneâ believed
the Earth was ïŹat until the brave Cristobal
Colonne (aka, Christopher Columbus)
argued the point with Isabella and
Ferdinand and sailed off to prove otherwise,
discovering the new world in the process.
How do we know this was a myth?
59. Why We Should Not Celebrate Columbus Day.
In school, I learned that âeveryoneâ believed
the Earth was ïŹat until the brave Cristobal
Colonne (aka, Christopher Columbus)
argued the point with Isabella and
Ferdinand and sailed off to prove otherwise,
discovering the new world in the process.
How do we know this was a myth?
Because people in the middle ages wrote
things down: few people believed the world
was ïŹat.
60. Why We Should Not Celebrate Columbus Day.
In school, I learned that âeveryoneâ believed
the Earth was ïŹat until the brave Cristobal
Colonne (aka, Christopher Columbus)
argued the point with Isabella and
Ferdinand and sailed off to prove otherwise,
discovering the new world in the process.
How do we know this was a myth?
Because people in the middle ages wrote
things down: few people believed the world
was ïŹat.
So, why do so many of us today believe they
did?
62. Columbus & the Flat Earth
The idea that Columbusâ discovered the
Americas, proved the world was a
globe, and ushered in the age of
modernity was introduced in 1828 by
storyteller Washington Irving (Rip van
Winkle) in The Life and Voyages of
Christopher Columbus.
63. Columbus & the Flat Earth
The idea that Columbusâ discovered the
Americas, proved the world was a
globe, and ushered in the age of
modernity was introduced in 1828 by
storyteller Washington Irving (Rip van
Winkle) in The Life and Voyages of
Christopher Columbus.
Almost ïŹfty years later, John Draper
expressed the myth this way: â. . . the
question of the shape of the earth was
ïŹnally settled by three sailors,
Columbus, da Gama and, above all,
Ferdinand Magellan.â â History of the
ConïŹict Between Religion and Science, 1874
64. Columbus & the Flat Earth
According to the reports of
Fernando Colonne, and Father
Bartolome de las Casas, Columbusâ
argument with the crowned
heads of Spain was not about the
shape of the planet, but its size.
According to his own diaries and
logs, far from ïŹouting authority,
Columbus was a devout Catholic
who thought he was doing
Godâs work by providing the
Church and Crown with riches
and slaves.
65. Remember the Universities?
University curriculum included Aristotleâs
mathematical proof of the sphericity of the
world.
Natural philosophers whose work supports a
spherical earth include:
Ambrose (d. 420),
Augustine (d. 430),
Aquinus (d. 1274),
Bacon (d. 1294),
Magnus (d. 1280).
Jean de Sacrobosco (d. 1410), archbishop of
Cambrai and author of De Sphera, which
demonstrated the sphericity of the Earth
and which was used as a textbook in
universities throughout the Middle Ages.
66. Were there Dissenters?
Two early scholars whose words on the
subject are ambiguous are Lactinius
(4th century) and Isadore of Seville
(5th century encyclopedist).
Only one medieval scholar is known
âexplicitly to deny the sphericity of the
earthâ (ref. Lesley B. Cormack, Dean of
Social Sciences at Simon Fraser
University):
Cosmas Indicopleustesâa
Byzantine monk who developed a
scripturally based cosmological
model that featured Earth as a table-
land.
68. Was Columbusâ crew afraid of going over the edge?
Nope. But they did grumble a
lot because:
69. Was Columbusâ crew afraid of going over the edge?
Nope. But they did grumble a
lot because:
1. The voyage was taking too
long.
70. Was Columbusâ crew afraid of going over the edge?
Nope. But they did grumble a
lot because:
1. The voyage was taking too
long.
2. The prevailing wind was
westerly and they feared
they wouldnât be able to
sail east.
71. Was Columbusâ crew afraid of going over the edge?
Nope. But they did grumble a
lot because:
1. The voyage was taking too
long.
2. The prevailing wind was
westerly and they feared
they wouldnât be able to
sail east.
3. There wasnât enough grog.
73. Whence the Myth?
This myth has been stated and restated over
time:
âThe pious Muslim . . . was expected to
avoid . . . [rational] sciences with great
care because they were considered
dangerous to his faith. . .â â Ignaz
Goldziher (1916)
â. . . possession of all this
âenlightenmentâ [of Greek thought] did
not prompt much intellectual progress
within Islam, let alone eventuate in
Islamic science.â â Rodney Stark (2003)
âAlas, Islam turned against science in the
twelfth century.â â Steve Weinberg (2007)
74. The Historical Record
Abu Abdullah Mohammad Ibn
Musa al-Khawarizmiâ
mathematician, astronomer and
geographer.
He was he was the founder of
several branches and basic concepts
of mathematics.
His surname gives us the term
âalgorithm.â
The word âalgebraâ was derived
from his book Al-Jabr wa-al-
Muqabilah. (The Restoration)
75. The Historical Record
Abbas Ibn Firnas (810 - 887 A.D.)
Invented a water clock.
Manufactured colorless glass.
Developed an armillary to display the
motions of the planets and stars.
Created a âweatherâ room that mechanically
simulated stars, clouds, thunder, and
lightning.
In 852, he jumped from the minaret of the
Mezquita mosque in CĂłrdoba using a huge
wing-like cloak to break his fall, which he
survived with minor injuries. This was the
ïŹrst example of an early parachute. In 875, at
age of 65, he made the earliest attempt at
ïŹight using a rudimentary glider. He crashed
and injured his back.
76. The Historical Record
Abu Bakr Mohammad Ibn Zakariya al-
Razi (864-930 C.E.) aka Rhazes
His al-Judari wal Hasabah was the ïŹrst
treatise on smallpox and chicken-pox.
Favored cure through correct and
regulated food combined with an
emphasis on the inïŹuence of
psychological factors on health.
Tried proposed remedies on animals ïŹrst
to evaluate their effects and side effects.
Was also an expert surgeon and was the
ïŹrst to use opium for anesthesia.
77. The Historical Record
Abu Ali al-Husain ibn Abdallah ibn Sina (aka
Avicenna).
Wrote commentaries on Aristotleâ, correcting
what he saw as errors in Aristotleâs logic.
Was one of the earliest pioneers of the
scientiïŹc process of peer review.
Wrote the 14-volume Canon of Medicine, a
standard medical text in Western Europe for 7
centuries. Arabic edition published at Rome
in 1593, Hebrew edition at Naples in 1491.
Correctly asserted that tuberculosis was
contagious.
Described and catalogued the symptoms of
diabetes.
78. The Historical Record
AbĆ« âl-WalÄ«d Muáž„ammad ibn Aáž„mad
ibn Rushd (1126 â 1198) (aka Averroes)
Wrote commentaries on the works of
Aristotle, including a rebuttal of The
Incoherence of Philosophers, al-Ghazaliâs
polemic against Aristotelean logic.
Wrote medical encyclopedias including
Kulliyat (âGeneralitiesâ), from which we
get the European pronunciation Colliget,
possibly the parent of the word âcollegeâ.
Wrote works about celestial mechanics.
(He rejected the Ptolemaic system.)
Wrote works of physics.
79. Let me sum up:
Far from being inimical to
science, documentation shows
that the civilization raised on
the foundation of Muhammadâs
teachings dominated the ïŹeld
of science from roughly
800-1300 CE.
80. Sc
i on ien
lig ce
Re
Question: Why did religion come
to be seen as the enemy of science?
83. Medieval Context
âScienceâ as a discipline didnât exist.
Its progenitorânatural philosophyâwasnât
distinct from religion or philosophy.
Science Religion
84. Medieval Context
âScienceâ as a discipline didnât exist.
Its progenitorânatural philosophyâwasnât
distinct from religion or philosophy.
Beliefs about nature, medicine, wellness, sickness,
natural phenomena and life in general were
Science Religion
studied and written about often with emphasis on
their relationship to God(s).
85. Medieval Context
âScienceâ as a discipline didnât exist.
Its progenitorânatural philosophyâwasnât
distinct from religion or philosophy.
Beliefs about nature, medicine, wellness, sickness,
natural phenomena and life in general were
Science Religion
studied and written about often with emphasis on
their relationship to God(s).
The idea that religious folk of this period were
dullards who didnât think of anything beyond the
pages of the Bible (which they didnât possess as
such), is cartoonish.
86. Medieval Context
âScienceâ as a discipline didnât exist.
Its progenitorânatural philosophyâwasnât
distinct from religion or philosophy.
Beliefs about nature, medicine, wellness, sickness,
natural phenomena and life in general were
Science Religion
studied and written about often with emphasis on
their relationship to God(s).
The idea that religious folk of this period were
dullards who didnât think of anything beyond the
pages of the Bible (which they didnât possess as
such), is cartoonish.
The study of creationâwas seen as the province of
Christian thinkers and non-Christian thinkers
alike.
87. Medieval Context
âScienceâ as a discipline didnât exist.
Its progenitorânatural philosophyâwasnât
distinct from religion or philosophy.
Beliefs about nature, medicine, wellness, sickness,
natural phenomena and life in general were
Science Religion
studied and written about often with emphasis on
their relationship to God(s).
The idea that religious folk of this period were
dullards who didnât think of anything beyond the
pages of the Bible (which they didnât possess as
such), is cartoonish.
The study of creationâwas seen as the province of
Christian thinkers and non-Christian thinkers
alike.
It would be centuries before these avenues of
thought were posted with street signs that read
âScienceâ and âReligionâ.
90. The Thinkers
Christian scholars such as Tertullian
and his contemporary, Tatian had some
disdain for âAthensâ.
âAthensâ was short-hand for âpaganâ.
91. The Thinkers
Christian scholars such as Tertullian
and his contemporary, Tatian had some
disdain for âAthensâ.
âAthensâ was short-hand for âpaganâ.
Tatian asked: âWhat noble thing have
you produced by your pursuit of
philosophy? What of your most
eminent men has been free from vain
boasting? . . . Wherefore be not led
away by the solemn assemblies of
philosophers who are no philosophers,
who dogmatize the crude fancies of the
moment.â (quoted in Galileo Goes to Jail
p. 11)
92. Augustine on Nonsense
Far from denigrating knowledge, the early
Christian thinkers promoted the beneïŹts of a
knowledgable congregation.
Deploring the ignorance of some Christians,
Saint Augustine wrote: âEven a non-
Christian knows something about the earth,
the heavens, and the other elements . . . about
the motion and orbit of the stars . . . and so
forth, and this knowledge he holds to, as
being certain from reason and experience.
Now it is a disgraceful and dangerous thing
for an inïŹdel [a non-Christian] to hear a
Christian . . . talking nonsense on these
topics; and we should take all means to
prevent such an embarrassing situation, in
which people show up vast ignorance in a
Christian and laugh it to scorn.â
95. Sound familiar�
BahĂĄâuâllĂĄh has expressed a similar sentiment:
âKnowledge is like unto wings for the being (of man)
and is like a ladder for ascending. To acquire
knowledge is incumbent upon all, but of those sciences
which may proïŹt the people of the earth, and not such
sciences as being in mere words and end in mere
words.â
96. Sound familiar�
BahĂĄâuâllĂĄh has expressed a similar sentiment:
âKnowledge is like unto wings for the being (of man)
and is like a ladder for ascending. To acquire
knowledge is incumbent upon all, but of those sciences
which may proïŹt the people of the earth, and not such
sciences as being in mere words and end in mere
words.â
But He adds:
97. Sound familiar�
BahĂĄâuâllĂĄh has expressed a similar sentiment:
âKnowledge is like unto wings for the being (of man)
and is like a ladder for ascending. To acquire
knowledge is incumbent upon all, but of those sciences
which may proïŹt the people of the earth, and not such
sciences as being in mere words and end in mere
words.â
But He adds:
âThe possessors of sciences and arts have a great right
among the people of the world. Indeed, the real
treasury of man is his knowledge. Knowledge is the
means of honor, prosperity, joy, gladness, happiness
and exaltation.ââThe TajallĂyĂĄt.
98. Sound familiar�
BahĂĄâuâllĂĄh has expressed a similar sentiment:
âKnowledge is like unto wings for the being (of man)
and is like a ladder for ascending. To acquire
knowledge is incumbent upon all, but of those sciences
which may proïŹt the people of the earth, and not such
sciences as being in mere words and end in mere
words.â
But He adds:
âThe possessors of sciences and arts have a great right
among the people of the world. Indeed, the real
treasury of man is his knowledge. Knowledge is the
means of honor, prosperity, joy, gladness, happiness
and exaltation.ââThe TajallĂyĂĄt.
Does this indicate a conïŹict with natural
philosophy (aka, science) or, as Tatian puts it,
with those who âdogmatize the crude fancies of
the momentâ?
99. What noble
thing �
What the Christian
philosophers were arguing,
was the purpose of knowledge,
and the appropriate attitude
toward what one could ferret
out of physical reality.
100. Applied Knowledge
Yet, both Christian and non-Christian
cite Tertullian to support the view that
there is a war between science and
religion.
But ⊠the difference between the
âscientiïŹcâ and âreligiousâ ideologies
was (and is) largely one of attitude.
Christian (and Muslim) natural
philosophers advocated applied
knowledgeâknowledge that did not
âbegin in mere words and end in mere
wordsâ, but was a tool to be used
toward an understanding of the
purpose of human existence.
101. Let me sum up:
âScientiïŹc knowledge is the
highest attainment upon the
human plane, for science is the
discoverer of realities. It is of two
kinds: material and spiritual. ...
The world of humanity must
acquire both.â
âAbduâl-BahĂĄ
102. More myths ...
Galileo was tortured and thrown
in prison for his scientiïŹc work.
Nicolai Copernicus dethroned
the Earth.
Giordano Bruno was a martyr to
science.
Christianity gave birth to
modern science.
The âscientiïŹc revolutionâ
liberated science from religion.
Dogmatic belief is okay as long
as itâs not religious belief.