While theology of religion starts from a certain religious framework, strategy of religion approaches religion from a strictly rational and secular viewpoint. Philosophy of religion is the utilization of the philosophical way to research religion. It is not the research of the specific religious doctrine, very is the research of the pretty nature, value, substance, and truth of religion.
The leading themes studied under strategy of religion are the existence of God, religious view of guy, immortality, the issue of wicked, religious experience and mysticism, religious knowledge, religious code, and religious conversion. Each of these themes is philosophically analyzed to determine the truth of religion.
The existence of God is a main concern of the strategy of religion. There are numerous views in regards to the nature and existence of God, chief of that are polytheism, pantheism, monism, dualism, and monotheism. When speaking of the existence of God, philosophers are mostly worried with all the monotheistic concept of God as presented in the Bible. The conventional proofs for the existence of God are 3, viz., the ontological argument, the cosmological argument, and the teleological argument. The ontological argument advanced by St. Anselm contends that since God is the biggest conceivable being, his existence is necessary; for if He didn’t exist, He will be similar to nothing and anything is better than nothing, consequently anything will be better than Him. But, nothing is better than Him because He is the largest conceivable being. So, God always exists. The cosmological argument is the argument from cause and impact. It is based found on the assumption that there cannot be an infinite series of cause-effect relations since that would not be exhaustible creating it impossible to arrive at the present; consequently, the universe need a cause that is uncaused and this uncaused cause of the universe is God. The teleological argument is the argument from purchase and shape in the globe. It contends that just the existence of an intelligent designer will explain the purchase and shape of aspects in the universe. This intelligent designer, it claims, is God.
Critics have pointed out that the arguments for God’s existence are inadequate explanations. For example, Hume pointed out that the cosmological argument is based found on the unproven premise that effects follow cause, while the teleological argument at the many may confirm that the good designer is an imperfect being. He argued that polytheism is a bit more conveniently inferable within the shape argument than monotheism. In his words, ‘‘A excellent amount of guys join in building a home or ship, in rearing a city, in framing a commonwealth; why might not many deities combine in contriving and framing a planet?’ In the same means, Kant saw in the classical arguments nothing but mental jumbles that disclosed nothing about fact. In truth, Kantian skepticism doesn’t allow any proof that points beyond phenomena. In recent instances, yet, Christian philosophers like Alvin Platinga have argued that belief of God is considered a foundational belief that doesn’t even demand a proof, because it is simple.
Immortality pertains to the indestructible standard of the human soul. According to Plato, the truth that all knowledge is recollection is proof that the soul is immortal though the body is mortal. Further, since lifetime is an attribute of the soul, the soul cannot engage in its opposite, viz., death. So, the soul will not die. So, the soul is logically watched to be immortal.
There are others who find in moral justice a ground for the immortality of soul. For, they argue, if the soul is not immortal, then justice is not guaranteed to all and injustice is elemental to the universe. The fact of justice demands a lifetime hereafter in which the soul is rewarded superior or wicked for the deeds it has performed in the body. Different choices are present for a philosopher before he may come to any conclusion by philosophical analysis. The materialistic notion is of annihilationalism, according to which the soul is coterminous with all the body and dies with it. Reincarnationalism, found on the alternative hand, argues that the body dies but the soul, which not dies, takes in a modern body each time; therefore, changing bodies as 1 changes garment. The Biblical training is of the resurrection in which the wicked is resurrected to damnation while the righteous is resurrected to lifetime and fame. Annihilationalism doesn’t explain the management of justice. Reincarnationalism cannot explain how the soul is eternal and not only immortal but be finite simultaneously. The theory of non-dualism tries to relegate reincarnation to the deluded Self. But, it fails in adequately explaining how this Self came to be deluded. The linear aspect of time in the doctrine of resurrection, with its assurance of justice is the many logical alternative.
Religious experience might be defined as a ‘seeming understanding into generally unseen dimensions of existence, telling anything of intrinsic value and fundamental value.’ It is divided into 4 kinds: prayer, conversion, mysticism, and near-death experiences. Feeling the presence of God and getting answers to prayer is a form of religious experience. Conviction and knowledge are piece of the experience of religious conversation which clearly manifests itself in a change of existence. Another significant form of religious experience is mysticism in which 1 appears to have a direct intuition of fact. Some individuals who have experienced the near death tell of some supernatural experiences that they had when they were near death. Experience of either light or perhaps a dark tunnel feature much in such accounts. All such experiences have been tried to be explained physiologically or psychologically. Philosophy acknowledges the truth that these experiences cannot be challenged by those who have not experienced them; but, it nevertheless remains to trace the logical implications of any values connected with such experiences and to establish whether there exists any additional source of knowledge apart from reason or empirical experience.
Religious code pertains to the nature of the code utilized when chatting about God and supernatural details. Some believe that code is equivocal and that it cannot be selected to speak about God, who will just be spoken about via bad, i.e., through negation. Others believe that words that refer to God and humanity mean the same thing. There are additionally those who strain the analogical aspect of religious code, according to whom code in religious discourse is analogous to code in secular discourse. But, logical positivists like A. J. Ayer and Rudolph Carnap have argued that all religious code is non-sensical since none of it is very empirically understandable. The criterion of logical positivism, subsequently, has been proven to be non-sensical because it is itself empirically unproven. The right position regarding religious code appears to become the view of ‘types of life’ according to which religious code is just understandable to people who share in the shape of religious lifetime. To others, such code could create no sense. As Paul mentioned, ‘the all-natural guy receiveth not the points of the Spirit of God: for they are foolishness unto him: neither may he understand them, because they are spiritually discerned.’
So, strategy tries to investigate the metaphysical and epistemological implications of religious doctrines. It additionally analyses the aspects of the religious lifetime and experience that carry philosophical implications.
To a Christian theologian, both theology and strategy of religion are of utmost value. Theology of religion allows him to biblically evaluate the value and position of universal religious phenomena with reference to Christianity. The position 1 assumes is of ideal value because it chooses his theological approach to missions also. For example, if a theologian is a pluralist, he will be dissuaded from any attempt to evangelize or convert persons of non-Christian religious groups and therefore would reinterpret mission as anything but the conversion of unbelievers. On the different hand, an exclusivist would see conversion and discipleship at the core of mission. So, one’s theology of religion has a decisive part in one’s ministry.
Similarly, strategy of religion also offers an significant character to play in the existence and ministry of the theologian. This really is thus because strategy provides an total pic of religious belief, practice, and experience for the most part and offers a usual tool for evaluation. It helps to create a logical and rational assessment of the value or demerit of religious values. It equally assists 1 to know the source or grounds of certain religious values. But, it need to be remembered that there cannot be a strictly unbiased shape of strategy of religion since nobody approaches religion with a blank slate of notice. Yet, strategy of religion does provide a usual ground for dialogue between globe religions. So, strategy of religion is of ideal value to a theologian. So, both theology and strategy of religion are greatly beneficial to an individual preparing for or in ministry.