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In Science and Christianity: CONFLICT OR COHERENCE? Dr. Henry F. Schaefer's university lectures have been expanded to full-length essays. Thus we have a first-hand account of the lively current science/Christianity discussions by one of the major participants. Science and Christianity describes why and how Dr. Schaefer became a Christian as a young professor of Chemistry at the University of California at Berkeley. Throughout, the book retains the highly personal character of the university lectures, general respect for those with whom the author disagrees, and a delightful sense of humor.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1898 edition. Excerpt: ... many bishops, but under one made ruler over all. The Church, to administer the kingdom of the Lord effectually, must have an earthly head as His representative, one clothed with His authority. This idea, gradually taking possession of the mind of the Church, found its realization in the bishop of Rome. As Christ's vicar, the sphere of his rule must be as large as that of Christ, embracing not only those within the Church, but all without it. His authority must also be higher than that of any earthly ruler, for as Christ is "the King of Kings and Lord of Lords," so must be His vicar. This claim of the Roman bishop was, indeed, in some parts of the Church, long and strenuously resisted, and especially by kings and princes; but, nevertheless, a large part of Christendom early saw in him the earthly head of the Church, holding his place by Divine appointment. Fourthly, Still another consequence of this change of belief was the practical denial of the power of Satan as "the prince of this world." The Church could not deny his existence, for it had been most clearly testified to by the Lord, and afterward by the Apostles. Nor could it be said that his power had been overthrown, and that he was no longer to be feared. St. Paul had called him "the god of this world" (2 Cor. iv, 4), and St. John had said: "The world lieth in the wicked one." (1 John v, 19, R. V.) In the Revelation (xii, 3 --) he appears under the symbol of the dragon as the active enemy of God and of His Christ, and this down to the overthrow of the Antichrist, and till he himself is bound. (Rev. xix, 20--.) But notwithstanding these explicit declarations, and the continued recognition of various forms of Satanic activity as regards individuals, the Church early began to say: ...

Written in the late 19th century, this scholarly work examines the historical conflicts between Christianity and pagan religions, providing insight into the development of Christian doctrine and its impact on the wider world. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

The Christian religion presents itself as the way to contentment, spiritual health, and salvation. But is this really true? Dr. Wendell Watters offers a powerful argument, based on his many years of clinical experience with individuals, couples, and families, that Christianity's influence actually militates against human development in such vital areas as self-esteem, sexuality, and social interactions. The tragic end result of Christian conditioning is too often antisocial behavior, sexual dysfunction, poor psychological development, anxiety, and even major psychiatric illness. Christian indoctrination is not simply a problem affecting individuals or single families; the noxious effects of its teachings over nearly two millennia pervade society at large, even those who are not Christians, and in ways that seriously undermine human welfare and the quality of life. Christianity's aggressive pronatalist policies have encouraged large families, despite parents' inability to cope either emotionally or financially. With this the Christian church has formulated rigid sexual roles, forbidding all practices not leading directly to conception. By actually promoting sexual ignorance and irresponsibility, Christianity has allowed the proliferation of such social ills as rape, child molestation, and pornography. In the face of so much human suffering resulting from Christian doctrine, it is imperative that health care professionals, recognizing the Christian belief system as an addictive disease, develop a religious status examination to help evaluate how notions about life derived from Christian god-talk compromise individuals' healthy functioning. In failing to determine the role of oppressive religious beliefs in mental illness, physicians and other health care workers actually promote Christianity's continued stranglehold on human happiness and self-fulfillment.

"Divide and rule" seems to be Satan's policy in his attacks on the Church today. But why does he have to be so successful? This booklet takes a helpful look at the problems Christians face in getting on with one another.

In Critical Christianity, Courtney Handman analyzes the complex and conflicting forms of sociality that Guhu-Samane Christians of rural Papua New Guinea privilege and celebrate as “the body of Christ.” Within Guhu-Samane churches, processes of denominational schism—long relegated to the secular study of politics or identity—are moments of critique through which Christians constitute themselves and their social worlds. Far from being a practice of individualism, Protestantism offers local people ways to make social groups sacred units of critique. Bible translation, produced by members of the Summer Institute of Linguistics, is a crucial resource for these critical projects of religious formation. From early interaction with German Lutheran missionaries to engagements with the Summer Institute of Linguistics to the contemporary moment of conflict, Handman presents some of the many models of Christian sociality that are debated among Guhu-Samane Christians. Central to the study are Handman's rich analyses of the media through which this critical Christian sociality is practiced, including language, sound, bodily movement, and everyday objects. This original and thought-provoking book is essential reading for students and scholars of anthropology and religious studies.