Using interdisciplinary approach https://en.wikipedia.org/wiki/Interdisciplinarity in order to find solutions is not uncommon. imo, to understand/study a big issue like the definition of God usually would require a systems/ systemic https://en.wikipedia.org/wiki/Systemic approach, just like system engineering for space projects. Only one branch of engineering, disregarding others completely, is simply not enough. Perhaps we don't have to limit ourselves that to understand God, we should use only one Information Silo https://en.wikipedia.org/wiki/Information_silo . You could be right and correct. However, personally I wouldn't rule out applying a systemic view/approach through integrating all available branches of disciplines (such as religion/theology, science, philosophy, etc) as an interdisciplinary study for defining what is God. Or any view/approach we think fit! Just 2 cents!
https://www.theology.ox.ac.uk/graduate-admissions/masters-degrees/science-and-religion.html http://www.ed.ac.uk/divinity/studying/graduate-school/postgraduate-taught/msc-science-religion http://cssr.ei.columbia.edu/ Q https://en.wikipedia.org/wiki/Relationship_between_religion_and_science Relationship between religion and science From Wikipedia, the free encyclopedia The relationship between religion and science has been a subject of study since classical antiquity, addressed by philosophers, theologians, scientists, and others. Perspectives from different geographical regions, cultures and historical epochs are diverse, with some characterizing the relationship as one of conflict, others describing it as one of harmony, and others proposing little interaction. Science acknowledges reason, empiricism, and evidence, while religions include revelation, faith and sacredness whilst also acknowledging philosophical and metaphysical explanations with regard to the study of the Universe. Both science and religion are not unchanging, timeless, or static because both are complex social and cultural endeavors that have changed through time across languages and cultures.[1] Most scientific and technical innovations prior to the Scientific revolution were achieved by societies organized by religious traditions. Much of the scientific method was pioneered first by Islamic scholars, and later by Christians. Hinduism has historically embraced reason and empiricism, holding that science brings legitimate, but incomplete knowledge of the world. Confucian thought has held different views of science over time. Most Buddhists today view science as complementary to their beliefs. UQ Q https://en.wikipedia.org/wiki/List_of_scholars_on_the_relationship_between_religion_and_science A Gordon W. Allport: author of The Individual and his Religion (1951).[1] B Ian Barbour: author of Issues in Science and Religion (1966).[2] Mani Lal Bhaumik: author of Code Name God (2005).[3] Nader El-Bizri: author of The Phenomenological Quest between Avicenna and Heidegger, general editor of the series Epistles of the Brethren of Purity (tenth century encyclopaedia of science, philosophy and religion), co-Editor of Islamic Philosophy and Occidental Phenomenology in Dialogue, and editor of the "Islam Division" of Encyclopaedia of Sciences and Religions. John Hedley Brooke: Andreas Idreos Professor of Science and Religion at the University of Oxford (1999–2006) Ralph Wendell Burhoe: an important twentieth century pioneer interpreter of the importance of religion for a scientific and technological world. E. A. Burtt: author of The Metaphysical Foundations of Modern Physical Science (1925).[4] C Fritjof Capra: author of The Tao of Physics (1975). Pierre Teilhard de Chardin: author of Science and Christ (1965, English Translation). Francis S. Collins: director of the Human Genome Project, author of The Language of God (2006). C. A. Coulson: author of Science and Christian Belief (1955).[5][6] Alistair Cameron Crombie: author of Augustine to Galileo: The History of Science A.D. 400 - 1650. D Richard Dawkins has written about the relationship between science and religion for a popular audience with books such as A Devil's Chaplain. Dawkins has also engaged in public debates on the topic. Pierre Duhem: well known for his works on the philosophy and history of science, especially in the Middle Ages.[7] E Arthur Eddington: author of The Nature of the Physical World (1928) and Why I Believe in God: Science and Religion, as a Scientist Sees It (1930).[8] F John Freely: author of Aladdin's Lamp: How Greek Science Came to Europe Through the Islamic World and Before Galileo: The Birth of Modern Science in Medieval Europe. G Stephen Jay Gould introduced the concept of non-overlapping magisteria, arguing that religion and science attempt to describe different domains of knowledge. Edward Grant: author of The Foundations of Modern Science in the Middle Ages (1996), God and Reason in the Middle Ages (2001), and Science and Religion, 400 B.C. to A.D. 1550: From Aristotle to Copernicus (2004) H John Habgood: author of Religion and Science (1964).[9] Charles Hartshorne: author of Philosophers Speak of God (1953).[10] John F. Haught: author of Science and Religion—From Conflict to Conversation (1995).[11] Philip Hefner: author of The Human Factor: Evolution, Culture, and Religion (1993) and coined an influential phrase when he defined human beings as created co-creators. He was a longtime editor of Zygon: Journal of Religion and Science. John L. Heilbron: author of The Sun in the Church: Cathedrals as Solar Observatories (1999). Karl Heim: author involving in the religion and science dialogue, his thought on quantum mechanics has been seen as the precursor to much of the current studies on divine action.[12] Michał Heller: author of Creative tension essays on science and religion: Essays on Science and Religion (2003). Mary B. Hesse: author of Science and The Human Imagination: Aspects of the History of Logic of Physical Science (1954).[13] Martinez Hewlett: author of the chapter on "Molecular Biology and Religion" (pp. 172–186) in The Oxford Handbook of Religion and Science (2006) [14] Reijer Hooykaas: author of Religion and the Rise of Modern Science (1972) [15] J Malcolm Jeeves: Formerly President of the Royal Society of Edinburgh, founder of the St Andrews Psychology Department, and author of, most recently, with Warren S. Brown "Neuroscience, Psychology, and Religion: Illusions, Delusions, and Realities about Human Nature" (2009) and "From Cells to Souls-and Beyond" (2003) K Donald E. Knuth: author of Things a Computer Scientist Rarely Talks About (2001) [16] L John Lennox has written several books on the relationship between science and religion and has also debated Richard Dawkins on the topic. David C. Lindberg: co-editors of two anthologies on the relationship between religion and science. M Henry Margenau: co-author of Cosmos, Bios, Theos Scientists Reflect on Science, God, and the Origins of the Universe, Life, and Homo sapiens (1992) Alister McGrath: Andreas Idreos Professor of Science and Religion at the University of Oxford (2014–) Robert K. Merton: sociologist proposing the Merton Thesis E. A. Milne: author of Modern Cosmology and the Christian Idea of God (1952).[17] Nancey Murphy co-author with George Ellis of On the Moral Nature of the Universe: Theology, Cosmology, and Ethics [18] N Seyyed Hossein Nasr: author of the chapter on Islam and science (pp. 71–86) in The Oxford Handbook of Religion and Science (2006) [14] Ronald L. Numbers: co-editors of two anthologies on the relationship between religion and science. O Thomas Jay Oord: author of Defining Love (2010). P Arthur Peacocke: author of Creation and the World of Science (1979). Robert T. Pennock: author of Tower of Babel a strong defense of Darwinian evolution and the chapter on "The Pre-modern Sins of Intelligent Design" (pp. 732–748) in The Oxford Handbook of Religion and Science (2006) [14] John Polkinghorne: author of Science and Theology (1998) and Faith, Science and Understanding (2000). William G. Pollard: author of a significant amount of material in the areas of science and religion such as Physicist and Christian: A dialogue between the communities (1961) William B. Provine: author of the chapter on "Evolution, Religion, and Science" (pp. 652–666) in The Oxford Handbook of Religion and Science (2006) [14] R Ian Ramsey: author of Religious Language (1957).[19][20] S Norbert M. Samuelson: author of the chapter on Judaism and Science (pp. 41–56) in The Oxford Handbook of Religion and Science (2006) [14] Nicholas Saunders: author of Divine Action and Modern Science (2002).[citation needed] Harold K. Schilling: author of Science and Religion (1962).[5][21][22] T Thomas Torrance: author of Space, Time and Incarnation", "Space Time and Resurrection", and "Theological Science", literary executor for the philosopher and scientist Michael Polanyi,[23] and winner of 1978 Templeton Prize. W B. Alan Wallace: author of the chapter on Buddhism and Science (pp. 24–40) in The Oxford Handbook of Religion and Science (2006) [14] See also Relationship between religion and science List of Christians in science and technology List of participants in the dialogue of religion and science UQ
People's opinion is not science and God is anything one wants it to be. Like other makebelieve, start to define it, and it'll soon disapear into something else.
Ideally, home group should be the natural form of structure that could be also used during Jesus' time, I would imagine. The place of meeting could be rotated in order not only to bring/provide needed warm food/ clothes and housewares, plus certain needed physical and spiritual supports, to some poor families' homes who might be non-believers or disabled/sick. (poor family people would possibly have hesitation going to rich houses, particularly perhaps no food to bring for sharing) (especially a homeless would feel much much easier to go to a poor old house for food and staying, other than eagerly wanting to hear some uplifting messages according to Jesus teachings) But also the followers of Jesus during the time would have to avoid government's tracking of their meeting places in order to escape life-threat prosecution due to any brave and honest admission of believing in Jesus. The later development of a large organisation/institution about Jesus is now a history for people to study Why. The poor and homeless would seldom easily dare to go into a magnificent church building! Worst, after all, no real food/bread for filling hunger is supplied inside a big church building, except artificial Holy Meal!!!
The one permitted to remove Jesus' body was a Council member, and the crowd of women chasing and observing the whole burial process were most likely not believers of Jesus, without any problem or worries when checked/asked whether they were believers or not by soldiers. Jesus' followers of the time were quietly hidden secretly to avoid facing any soldiers, deadly afraid of their own life, and were only told by the crowd about the whole burial process. Just 2 cents!
well lets's go back to OPIES demand that we ABOLISH! all teaching of religion. How would we do that? Careful screening of all teachers, perhaps an inqusition to make sure they are not religious? Burning of books, especially textbooks which have any mention of religion? Banning all religious symbols in school? Of course opie is not around anymore to witness the folly and destruction of ridding the world of the religion in that catholic school that to this day is still fucking him up. He wears it on his sleeve. He just can't get over the fact that he actually believed everything the priests and the nuns and his parents told him. Heck, if you want to abolish all that which dissappoints, why not just outlaw love? (or trading)
The most illogical thing is: The large stone rolled/placed at the front/door of the burial tomb was Not sealed on the first day of burial. All people, including if any soldiers, were gone home, except only the women sitting opposite the tomb, watching. Most importantly, only after the second day due to an immediate request to Pilate face to face by a joint meeting of the chief priests and the Pharisees, the tomb stone was Then securely sealed and provided/watched with a guard of soldiers! They said,"Sir, we remember how that imposer said, while he was still alive, 'After three days I will rise again.' Therefore order the sepulchre to be made secure until the third day, lest his disciples go and steal him away, and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first." Can you see how many questions incurred here? Because the tomb may have already emptied by/at the time of rolling/placing the large stone at the tomb! 1. What was the first (fraud)? 2. What was the last fraud? 3. Since it is so very important, why didn't they discuss it beforehand? 4. The implication is that they didn't even monitor the whole burial process at all, or tightly enough!!! 5. Why suddenly they start/raise the discussion the second day? Was it prompted/raised by someone else purposely (on the 2nd day)? 6. If that wasn't a specially large stone, they could inspect the body first before sealing the tomb. Was the size unusual mainly for this time? 7. ...? 8. ...? 2 more cents!
Seriously, religions did have great contributions in the past. Many great men with great courage and inspirations were also religious persons! The current trend I think would likely be modernisation and secularisation of world religions. Perhaps interfaith https://en.wikipedia.org/wiki/Interfaith_dialogue would be implemented in many of the churches or worship-places in the future! Just 2 cents!