مجله پژوهش های علم و دین
سال هشتم شماره 2 (پاییز و زمستان 1396)

Christian letters like Letter to the Hebrews or Epistle to the Galatians are the type texts frequently studied by various approaches. Rhetorical critics also in rhetorical criticism of the Bible have had different and various attitudes and have adopted different approaches. That’s why in recent years rhetorical criticism has come to be known as way of analyzing Christian letters in the bible. In this essay we will study the evolutions and the reasons for changing attitude in rhetorical criticism of the Bible. In the short history of rhetorical criticism stylistic approaches will soon be replaced by the method base on classical rhetoric and after other methods based on interdisciplinary studies will be introduced. Limitations of stylistic approaches which only considered the aesthetical aspects of the letters is one of the most important reasons for the emergence of methods base on classical rhetoric, However the disputes over the relationship between rhetoric and epistolography and the prescriptive nature of these methods lead to other methods based on interdisciplinary studies being introduced.

For the first time, the concept of irreducible complexity was proposed by Michael Behe in order to criticize Darwin’s theory of evolution based on biochemical facts. He has defined the concept as a single system containing purposeful and interacting parts in which its components possess particular functions. Behe rejects the theory of natural evolution through explaining of biochemical reactions, in details, occurred in environment. Providing scientific evidence and methodology, as well as numerous pre-assumptions in the realm of philosophy of science, Behe demonstrates his inference concerning to irreducible complexity, and answers scientifically to the empirical and methodological objections of the critiques. He divides the life into two parts including reducible and irreducible sections. Based on his theory regarding non-irreducibility of life, Behe invalidates the theory of evolution, possessing gradual processes, in molecular level. Overall, according to various findings and researches made by Behe and the proponents of his theory, the inference of irreducible complexity is now as an inference to the best explanation suggesting appropriately a scientific approach for disclosing the life origin and exhibiting the life has been guided and designated.

James Alfred Martin, a contemporary philosopher and thinker of religion, seeks to illustrate the connection between religious and aesthetic experiences in different centuries by reviewing these experiences in historical periods and proposing different theories. This connection is discussed in a discursive context. In addition to addressing the concepts of art and religion, this discourse deals with the extent to which religion can play a key role in determining aesthetic criteria and creation of works of art as well as the decisive role of art in human religious experiences. This study also examined the existing theories, including the thoughts of the German philosopher, Schleiermacher, and his various definitions of religion, the religious experience, art, and the discourse between these concepts by reviewing the history of the discussion.
To answer the aforementioned question, this study discussed that, according to James Alfred Martin, this discourse ultimately leads to a single goal, which is a perception of the true reality. The reason is, as much as aesthetic experiences are derived from participatory-sensory perception of beauty between the audience and the work of art, religious experiences of human beings have deep sensory foundations.

Some critics1 cite the following verse: ﴾What! He who is obedient during hours of the night, prostrating himself and standing, takes care of the hereafter and hopes for the mercy of his lord! Say: Are those who know and those who do not know alike? Only the man of understanding are mindful﴿ and other verses and hadiths claim that: Valuable science from the viewpoint of the Quran and Islam is limited to religious sciences. With the attitudes of verses and traditions, it turns out that the purpose of the Quran is not to express the details of all human sciences and does not consider the science of religion to be limited to religious sciences. The Quran's verses and the Holy Prophet's (PBUH) have not only addressed all the sciences, including the empirical sciences, but noted that during studies Experiment with the creator of nature, the sky, and ... Also note that the combination of faith and science is desirable and do not conflict with each other. In this article, we are trying to answer the dubious question by referring to verses and hadiths using valid sources.

Based on an analytical, theoretical and critical approach, the current study seeks to critically examine the existing approaches concerning the possibility of producing religious science. Accordingly, the "refinement" approach, endorsing the general framework of modern science, seeks to establish the interaction between science and religion via correcting and completing scientific propositions. The approaches which insist on founding a religious science, are themselves divided into the foundationalist and meta-foundationalist approaches, and conceive the production of religious science to be contingent upon a comprehensive transformation in modern science. The common element of all approaches,which insist on founding a religious science from the scratch, is the idea of development of new sciences based on the production of the foundations of science from the sources of religion and based on an Islamic worldview.The foundationalist approach is of the view that the fundamental basics of the humanities, in the areas of ontology, anthropology, epistemology, are derived from the material and secular philosophies and they are parted from the Invisible World, and thus they are required to be revised based on the Islamic worldview. But the meta-foundationalist approach contends that science is the outcome of the relationship between man, the universe and the transcendental God. The man who has defined his or her relation withthe world and God based on his/her own existence does not have a holy reason. To reform science, we must change the universal hypotheses and ruling ideologies. At the end of each of these approaches are evaluated