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Excerpt from A Compendium of the Bible of the Religion of Science To determine this matter, let us inquire into the sources of inspiration. These are impressions, dreams, intuition, clairvoyance, clairaudience, psychology, psychometry, magnetism, communications from spirits and from visions of various kinds. All these, that are claimed to be inspired by God, are asserted. To be infallible truth, and the only guide to make peace and good will among the people, and insure them a heavenly home among the blest. Now let us inquire into the sources of knowledge and wisdom. They are obtained by experience, experiments and observations. And finally formulating the facts into sciences. The most 1mportant of these is the science of free speech, which the god of words never hinted at, never thought of, although he is made of words and speeches. Wherever this science is complied with, there is intelligence and peace among the people. All the other sciences are made upon its principles of industry, observations and determina tion to know the truth and abide by it 3. To know what is right and do it. It has taken ages of hard work and close reasoning to obtain the present knowledge and wisdom, and make the religion of science as it now is. No pains have been spared to make it true and just to all people. When we turn to the inspirations from the gods, we find them saying: in six days God made the heavens and earth and all that in them is. The earth was at, sun, moon and stars went round it, and Christians killed astronomers, because they proved that all their astronomical statements from Genesis to revelations are falsehoods. Why did the Christians wish to destroy the geologists? Simply because they proved that all the statements of their inspired writers, about the making of the crust of the earth and its animals, its vegetables and its man, were false. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works."
Marjorie Wheeler-Barclay argues that, although the existence and significance of the science of religion has been barely visible to modern scholars of the Victorian period, it was a subject of lively and extensive debate among nineteenth-century readers and audiences. She shows how an earlier generation of scholars in Victorian Britain attempted to arrive at a dispassionate understanding of the psychological and social meanings of religious beliefs and practices—a topic not without contemporary resonance in a time when so many people feel both empowered and threatened by religious passion—and provides the kind of history she feels has been neglected. Wheeler-Barclay examines the lives and work of six scholars: Friedrich Max Müller, Edward B. Tylor, Andrew Lang, William Robertson Smith, James G. Frazer, and Jane Ellen Harrison. She illuminates their attempts to create a scholarly, non-apologetic study of religion and religions that drew upon several different disciplines, including anthropology, sociology, the classics, and Oriental studies, and relied upon contributions from those outside as well as within the universities. This intellectual enterprise—variously known as comparative religion, the history of religions, or the science of religion—was primarily focused on non-Christian religions. Yet in Wheeler-Barclay’s study of the history of this field within the broad contexts of Victorian cultural, intellectual, social, and political history, she traces the links between the emergence of the science of religion to debates about Christianity and to the history of British imperialism, the latter of which made possible the collection of so much of the ethnographic data on which the scholars relied and which legitimized exploration and conquest. Far from promoting an anti-religious or materialistic agenda, the science of religion opened up cultural space for an exploration of religion that was not constricted by the terms of contemporary conflicts over Darwin and the Bible and that made it possible to think in new and more flexible ways about the very definition of religion.
A Compendium of the Bible of the Religion of Science is an unchanged, high-quality reprint of the original edition of 1885. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has become rare and historical knowledge for the future.
When early Christians began to study the Bible, and to write their own history and that of the Jews whom they claimed to supersede, they used scholarly methods invented by the librarians and literary critics of Hellenistic Alexandria. But Origen and Eusebius, two scholars of late Roman Caesarea, did far more. Both produced new kinds of books, in which parallel columns made possible critical comparisons previously unenvisioned, whether between biblical texts or between national histories. Eusebius went even farther, creating new research tools, new forms of history and polemic, and a new kind of library to support both research and book production. Christianity and the Transformation of the Book combines broad-gauged synthesis and close textual analysis to reconstruct the kinds of books and the ways of organizing scholarly inquiry and collaboration among the Christians of Caesarea, on the coast of Roman Palestine. The book explores the dialectical relationship between intellectual history and the history of the book, even as it expands our understanding of early Christian scholarship. Christianity and the Transformation of the Book attends to the social, religious, intellectual, and institutional contexts within which Origen and Eusebius worked, as well as the details of their scholarly practices--practices that, the authors argue, continued to define major sectors of Christian learning for almost two millennia and are, in many ways, still with us today.,
How does science enhance faith? Is God relevant in an age of science? Science and Faith: Student Questions Explored investigates the relationship between science and Christianity in a series of thoughtful and accessible articles written by experts. Chosen from InterVarsity’s Emerging Scholars Network blog, each chapter addresses common faith- and science-related questions. In part one, Science and Faith delves into why Christians should pursue scientific discovery, as well as the Bible’s viewpoint on scientific method and inquiry. Part two begins the conversation on the direct relevance of science to faith and how Christian scientists can talk to their colleagues about their faith, while part three discusses how conversations about science can take place between Christians. Finally, part four explores the history of science and the church and the question “How can the history of science encourage the church?” While ideal for graduate students who are exploring their faith and their chosen scientific fields, this book can also be used in church settings or as a personal resource. The book provides questions to launch small group conversation about faith/science, whether you’re a science PhD, a ministry leader, or an interested layperson. Since each reading is based on questions from real students, it may also be a resource for Christian faculty teaching the sciences. Contributors include Ruth Bancewicz, Gerald Rau, Greg Cootsona, Andy Walsh, and more.
Peter Harrison takes what we think we know about science and religion, dismantles it, and puts it back together again in a provocative new way. It is a mistake to assume, as most do, that the activities and achievements that are usually labeled religious and scientific have been more or less enduring features of the cultural landscape of the West. Harrison, by setting out the history of science and religion to see when and where they come into being and to trace their mutations over timereveals how distinctively Western and modern they are. Only in the past few hundred years have religious beliefs and practices been bounded by a common notion and set apart from the secular. And the idea of the natural sciences as discrete activities conducted in isolation from religious and moral concerns is even more recent, dating from the nineteenth century. Putting the so-called opposition between religion and science into historical perspective, as Harrison does here for the first time, has profound implications for our understanding of the present and future relations between them. "
Argues that the discoveries of twentieth-century physics--relativity and the quantum theory--demand a radical reformulation of the fundamentals of reality and a way of thinking, that is closer to mysticism than materialism.