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| 1 | |
Which approach to the study of religion is interested in the symbolic meaning of beliefs and practices? |
| | A) | the sociological. |
| | B) | the anthropological. |
| | C) | the psychological. |
| | D) | The spiritual. |
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| 2 | |
The sociological approach to religion stresses |
| | A) | correspondence with nature. |
| | B) | societal origins and influence. |
| | C) | correspondence to human psychology. |
| | D) | symbolic representations of the divine. |
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| 3 | |
By investigating so-called "primitive" religious beliefs and rituals, anthropologists have done all of the following except |
| | A) | openly approached issues considered taboo in reference to Western culture. |
| | B) | attempted to lay down scientific evidence of a hierarchy of thought and existence. |
| | C) | used the comparative method to approach a scientific study of religion. |
| | D) | successfully established a basic theory of human nature. |
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| 4 | |
The pioneer of a systematic sociological approach to anthropology was |
| | A) | Campbell |
| | B) | Durkheim |
| | C) | Freud |
| | D) | Max Weber |
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| 5 | |
According to Harris, ancestor worship |
| | A) | played an insignificant role in the transition from animism to monotheism. |
| | B) | wasn't/isn't common among pre-state societies because of a fear of the dead. |
| | C) | has almost entirely disappeared in the modern religions concerned with creator deities. |
| | D) | was ritually the most important category of animistic worship. |
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| 6 | |
Animism is the concept that |
| | A) | the world is inhabited and shared with spiritual beings that are mostly invisible. |
| | B) | human society alone has a connection with the spirit world. |
| | C) | every type of creature is based upon a model set by the original spiritual being of that type of creature. |
| | D) | all divine beings are rooted in the physical world. |
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| 7 | |
Lee asserts that religion in primitive societies |
| | A) | is clearly delineated from other cultural forms and practices. |
| | B) | permeates material culture. |
| | C) | has held them back from technological innovation. |
| | D) | is the primary force for social solidarity. |
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| 8 | |
Lee discusses the Wintu Indians of California to demonstrate |
| | A) | the economic efficiency of their approach to land stewardship. |
| | B) | how religious beliefs limited their ability to develop agriculture. |
| | C) | how approaching the material world is, for some cultures, one and the same with maintaining a reverent relationship with the divine. |
| | D) | that some primitive religions don't operate out of respect but out of fear of the spirit forces in nature. |
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| 9 | |
Gould argues in his article that |
| | A) | the theory of evolution has made it scientifically impossible to believe religious creation stories. |
| | B) | religion and science need not be in conflict as long as we consider religion to be strictly concerned with the afterlife, something science cannot empirically come to know. |
| | C) | the Catholic Church has set itself in opposition to science and thereby lost a great many followers. |
| | D) | there need not be a conflict between science and religion because they each have authority over different domains of life. |
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| 10 | |
Pope John Paul II's 1996 statement puzzled Gould because |
| | A) | he thought the church had declared the same thing fifty years earlier when Pius XII issued a statement saying that the theory of evolution was compatible with Catholic religious doctrine. |
| | B) | he expected the Church to start coming around on the scientific front in order to change with the times. |
| | C) | it seems logically incompatible to believe in both evolution and conservative Catholicism at the same time. |
| | D) | it is a step back from the more progressive proclamation in favor of science made by Pope Pius XII fifty years earlier. |
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| 11 | |
Gould concluded that the seemingly uncontroversial statement issued by Pope John Paul II in 1996 was actually an important development in the relationship between the Church and the scientific community because |
| | A) | it subtly expressed doubt about the compatibility of science and religion. |
| | B) | because Pope John Paul II embraced the NOMA concept, whereas Pius was unwilling to cede any authority over to the scientific community. |
| | C) | the Pope openly admitted the inaccuracy and impossibility of several Biblical assertions. |
| | D) | the Pope asserts that the theory of evolution is a proven fact to be embraced, not doubted as Pope Pius XII had done. |
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| 12 | |
Root-Bernstein's teaching philosophy encourages students to |
| | A) | accept, first and foremost, the factuality of scientific results even when religious concessions must be made. |
| | B) | value their faith above all else. |
| | C) | make accommodations in their religious beliefs to include scientific fact. |
| | D) | be skeptical and to apply logic and evidence in support of their reasoning. |
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| 13 | |
Root-Bernstein faced all of the following dilemmas as he tried to debunk the myth of the missing male ribs except |
| | A) | He had to contradict Christian religious doctrine outright, thereby alienating his religious students. |
| | B) | He had to balance a belief in religious freedom with a belief in science. |
| | C) | He had to admit that there are exceptions to every rule or generalization. |
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| 14 | |
Root-Bernstein notes that teaching evolution continues to be a challenge for all of the following reasons except |
| | A) | only half of all professional scientists believe evolutionary theory to be true |
| | B) | about half of incoming students believe that God created man in his image within the last 10,000 years. |
| | C) | there are still ongoing community attempts (in some places) to exclude evolution from the public school curriculum. |
| | D) | only 20% of incoming students (in 1991) had learned enough about science and the evidence for evolution to consider it a valid scientific theory. |
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| 15 | |
In his article Claude Stipe suggests that |
| | A) | anthropologists are instructed early on by the discipline to hold a rather negative attitude towards missionaries. |
| | B) | anthropologists have been exceptionally forgiving of harm done by missionaries simply because both groups tend to be Westerners. |
| | C) | anthropologists have a generally negative attitude towards missionaries even though there isn't any systematic encouragement of such a stance within the discipline. |
| | D) | the negative attitude that anthropologists generally have towards missionaries is more than deserved. |
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| 16 | |
Stipe uses the term 'organic unity' to refer to all of the following ideas except |
| | A) | 'traditional' cultures have a primitive purity that shouldn't be tainted. |
| | B) | an ideal society works in perfect equilibrium, so therefore change is harmful. |
| | C) | all cultures are developing on essentially the same line of linear progress towards civilization. |
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| 17 | |
In an effort to preserve 'traditional' cultures, anthropologists have done all of the following except |
| | A) | often worked with a limited and static snapshot view of culture. |
| | B) | sometimes encouraged traditional peoples to rise up against their oppressors |
| | C) | sometimes framed traditional peoples as victims of culture change instead of active participants in it. |
| | D) | often worked with a double standard in terms of who is allowed to facilitate cultural change. |
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