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Because “science” and “religion” defydefinition, discussing the relationship between science (in general)and religion (in general) may be meaningless. For example, Kelly Clark(2014) argues that we can only sensibly inquire into the relationshipbetween a widely accepted claim of science (such as quantum mechanicsor findings in neuroscience) and a specific claim of a particularreligion (such as Islamic understandings of divine providence orBuddhist views of the no-self).

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But guys why do u put the blame on technology? It’s not at fault, the problem is us,the users and how we use it #don’t hate the game hate the player…

Below are examples of IELTS Environmental writing task 2 questions.

Discuss both and give your opinion. (Reported 2017, Academic Test)

Whereas Augustine believed that the prelapsarian state was one ofperfection, Irenaeus (second century) saw Adam and Eve prior to thefall as innocent, like children still in development. He believed thatthe fall frustrated, but did not obliterate God’s plans forhumans to gradually grow spiritually, and that the Incarnation wasGod’s way to help repair the damage.

Restricting air travel is the only way to prevent air pollution.

The systematic study of science and religion started in the 1960s,with authors such as Ian Barbour (1966) and Thomas F. Torrance (1969)who challenged the prevailing view that science and religion wereeither at war or indifferent to each other. Barbour’s Issuesin Science and Religion (1966) set out several enduring themes ofthe field, including a comparison of methodology and theory in bothfields. Zygon, the first specialist journal on science andreligion, was also founded in 1966. While the early study of scienceand religion focused on methodological issues, authors from the late1980s to the 2000s developed contextual approaches, including detailedhistorical examinations of the relationship between science andreligion (e.g., Brooke 1991). Peter Harrison (1998) challenged thewarfare model by arguing that Protestant theological conceptions ofnature and humanity helped to give rise to science in theseventeenth century. Peter Bowler (2001, 2009) drew attention to abroad movement of liberal Christians and evolutionists in thenineteenth and twentieth centuries who aimed to reconcileevolutionary theory with religious belief.

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In the contemporary public sphere, the most prominent interactionbetween science and religion concerns evolutionary theory andcreationism/Intelligent Design. The legal battles (e.g., theKitzmiller versus Dover trial in 2005) and lobbying surrounding theteaching of evolution and creationism in American schools suggest thatreligion and science conflict. However, even if one were to focus onthe reception of evolutionary theory, the relationship betweenreligion and science is complex. For instance, in the United Kingdom,scientists, clergy, and popular writers, sought to reconcile scienceand religion during the nineteenth and early twentieth century, whereas the United States saw the rise of a fundamentalistopposition to evolutionary thinking, exemplified by the Scopes trialin 1925 (Bowler 2001, 2009).

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In recent decades, Church leaders have issued conciliatory publicstatements on evolutionary theory. Pope John Paul II (1996) affirmedevolutionary theory in his message to the Pontifical Academy ofSciences, but rejected it for the human soul, which he saw as theresult of a separate, special creation. The Church of England publiclyendorsed evolutionary theory (e.g., M. Brown 2008), including anapology to Charles Darwin for its initial rejection of his theory.