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John Stapylton Habgood
Communication The Untidiness of Integration: John Stapylton Habgood The Untidiness of Integration: John Stapylton Habgood Kevin S. Seybold uring the Middle Ages, it was not Born in 1927, John Habgood was edu- Dunusual for theologians to study the cated at King’s College, Cambridge, where physical world. In fact, there was an he read natural sciences specializing in amazing lack of strife between theology and physiology. After earning a Ph.D., he became science at this time. One reason for this a demonstrator in pharmacology and a fel- cooperation was the large number of indi- low of his college at Cambridge. In response viduals trained in both theology and medi- to a mission effort in Cambridge, Habgood eval science. It was the medieval theologian converted to Christianity in 1946 and began who tried to relate theology to science and the life-long process of wrestling with his science to theology.1 Today, it is uncommon new faith, a process that is central to his to have a theologian also easily conversant understanding of what it means to be a 2 Kevin S. Seybold in the scientific literature. John Polkinghorne, Christian. Habgood eventually served in a Arthur Peacocke, and Alister McGrath are number of church roles, but maintained a well-known contemporary examples of sci- dedication to his family and the people of his Born in 1927, entists who later have been trained in parish (regardless of how large that parish theology and turned their attention to the became). He also wrote several books dur- John Habgood integration of the two. -
Derbyshire and Derby City Agreed Syllabus for Religious Education 2020–2025
Derbyshire and Derby City Agreed Syllabus for Religious Education 2020–2025 Public 20/04/2020 Public 20/04/2020 i Written by Stephen Pett, Kate Christopher, Lat Blaylock, Fiona Moss, Julia Diamond-Conway Images, including cover images, courtesy of NATRE/Spirited Arts © NATRE Published by RE Today Services, 5–6 Imperial Court, 12 Sovereign Road, Birmingham, B30 3FH © RE Today 2019. This syllabus was written by RE Today Services and is licensed to Derbyshire and Derby City SACRE for use in the schools in Derbyshire and Derby City for 2020–2025. All rights reserved. Permission is granted to schools in Derbyshire and Derby City to photocopy pages for classroom use only. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means electronic, mechanical, recorded or otherwise, without the prior permission of the publisher. Derbyshire and Derby City Agreed Syllabus for RE, 2020–2025 © RE Today Services 2019 Public 20/04/2020 ii Contents page: Page Foreword 1 Introduction 2 A What is RE for? A1 The purpose of RE 6 A2 The aim(s) of RE 7 A3 How to use this agreed syllabus: 12 steps 8 B What do we need to do? B1 Legal requirements 11 B2 What religions are to be taught? 13 B3 Time for religious education 14 C What do pupils learn in RE? C1 Religious Education key questions: an overview 16 C2 RE in EYFS Programme of Study 19 EYFS Units of Study 23 C3 RE in KS1 Programme of Study and planning steps 31 KS1 Units of study 35 C4 RE in KS2 Programme of Study and planning steps 45 Lower KS2 Units -
Agreed Syllabus for Derbyshire and Derby City 2020-2025
Derbyshire and Derby City Agreed Syllabus for Religious Education 2020–2025 i Written by Stephen Pett, Kate Christopher, Lat Blaylock, Fiona Moss, Julia Diamond-Conway Images, including cover images, courtesy of NATRE/Spirited Arts © NATRE Published by RE Today Services, 5–6 Imperial Court, 12 Sovereign Road, Birmingham, B30 3FH © RE Today 2019. This syllabus was written by RE Today Services and is licensed to Derbyshire and Derby City SACRE for use in the schools in Derbyshire and Derby City for 2020–2025. All rights reserved. Permission is granted to schools in Derbyshire and Derby City to photocopy pages for classroom use only. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means electronic, mechanical, recorded or otherwise, without the prior permission of the publisher. Derbyshire and Derby City Agreed Syllabus for RE, 2020–2025 © RE Today Services 2019 ii Contents page: Page Foreword 1 Introduction 2 A What is RE for? A1 The purpose of RE 6 A2 The aim(s) of RE 7 A3 How to use this agreed syllabus: 12 steps 8 B What do we need to do? B1 Legal requirements 11 B2 What religions are to be taught? 13 B3 Time for religious education 14 C What do pupils learn in RE? C1 Religious Education key questions: an overview 16 C2 RE in EYFS Programme of Study 19 EYFS Units of Study 23 C3 RE in KS1 Programme of Study and planning steps 31 KS1 Units of study 35 C4 RE in KS2 Programme of Study and planning steps 45 Lower KS2 Units of Study 49 Upper KS2 Units of Study 59 C5 RE in KS3 -
Kohlhammer, 1965. Pp. Xvi + 393
BOOK REVIEWS DIE RELIGIONEN IRANS. By Geo Widengren. Die Religionen der Mensch heit 14. Stuttgart: Kohlhammer, 1965. Pp. xvi + 393. DM 39 — This is an important book, yet at the same time an understandably con troversial one for two reasons: the strong personal views of the author and the difficulty of reaching universally acceptable conclusions because of problems of interpretation inherent in the available sources, especially for the earlier period. At the outset, the reviewer would suggest that this book be read side by side with the equally important work of J. Duchesne-Guille- min, La religion de l'Iran ancien (Paris, 1962), which appeared while Widen- gren's book was still in press. The two scholars cite earlier studies of each other and often indicate disagreement of interpretation on many points. This kind of disagreement is really salutary for the reader; for he is thus re peatedly warned that there are numerous serious problems in the investiga tion of Persian religion and that, for the present at least, no convincing solution is possible. W.'s book is at once systematic and comprehensive, and it reveals throughout a first-hand knowledge of the original sources He deliberately employs the plural Religionen in his title, because he covers not only pre- Zoroastrianism, Zoroastrianism, and later modifications of what may be regarded as Persian religion proper in the Parthian and Sassanid periods, but he deals also with Mandaeism, Manichaeism, and the cults of the Sagdians, Sacae, and other East Iranian peoples. He closes his exposition with a treat ment of Persian religion and its influence after the Islamic conquest. -
Mc2 67 Danese Father-Jaki.Pdf
n. 67 dicembre 2017 STANLEY JAKI E L’EDUCAZIONE SCIENTIFICA di Beniamino Danese* * Laureato in Fisica, è tra i fondatori del sito www.reinventore.it L’opera del grande storico della scienza Stanley Jaki offre preziose indica- zioni per chi è impegnato oggi nell’educazione scientifica. Una rilettura dei suoi testi principali e di alcuni contributi specifici consente di evidenziare cinque punti cruciali: la prospettiva storica, l’insegnamento per esempi, il valore delle parole, il realismo degli oggetti, le radici cristiane della scienza. Alcuni anni fa, quando gli scrissi di essere un fisico che lavorava nella science education, Padre Jaki mi diede un consiglio rias- sunto in una sola riga: «La scienza non è filosofia e la filosofia non è scienza» [1]. È una riga paradossale, che non ha mancato di causare discus- sioni senza fine ogni volta che l’ho difesa con amici e colleghi. Come minimo, non ha mai mancato di «svegliare la mente», che è lo scopo dei paradossi [2]. Padre Jaki infatti aveva una predilezione per questo tipo di frasi brevi e incisive. Così, per esempio, su scienza e religione: «Non osi unire l’uomo, ciò che Dio ha separato». Ma torniamo a scienza e filosofia. Padre Jaki ne ha discusso a più riprese. Ci interessa in questa breve introduzione approfondi- re questa sua frase che costituisce in una certa misura la sintesi del nostro intervento. «Diversamente dalla verità scientifica, sem- pre nitida perché ristretta, la verità filosofica è sempre ampia perché comprensiva, e non importa quanto particolare, e anche Padre Stanley L. Jaki (1924-2009) quanto banale, ciò possa apparire. -
Stanley L. Jaki, O.S.B. Gy#R, Hungary, 17 Aug
Stanley L. Jaki, O.S.B. Gy#r, Hungary, 17 Aug. 1924 - Madrid, Spain, 7 Apr. 2009 Nomination 5 Sept. 1990 Field Philosophy and History of Science Title Distinguished Professor of Physics at Seton Hall University, South Orange, USA, and Priest of the Benedictine Order Commemoration – Professor Stanley Jaki was a Catholic priest of the Benedictine order. He was born in Hungary in 1924 and his country’s history affected him deeply. He confided in me how traumatized he was by the communists coming to power backed by the Soviet Army. Consequently, his monastic order was a victim of the oppression. After finishing his studies in Rome, he wasn’t allowed to return home and emigrated to the USA. That experience strongly influenced his historian work. The passion of his words and work can be divided into three points. Firstly, Fr Stanley Jaki’s work target was to clarify the relations between the sciences of nature and the Catholic Church. He did it on the epistemological level. He promoted Gödel’s theorem on philosophical interpretation concerning the incomplete formal systems in order to thwart the rationalist philosophy which set science as an absolute knowledge. He did it in physics and cosmology. His books, The Relevence of Physics (1967), and God and the Cosmologists (1980) brought him to receive the Lecomte de Nouy Prize (1970) and The Templeton Prize (1987). And in addition, he was invited to serve as a Gifford Lecturer at the University of Edinburgh. The second significant feature of Professor Stanley Jaki’s works was historical. In his writings he presented his wide perspectives about science since its Greek origins. -
Stanley L. Jaki, Osb
VOLUME 13 NUMBER 1, SEPTEMBER 2009 $5.50 Stanley L. Jaki, OSB August 17, 1924 – April 7, 2009 But thou hast ordered all things in measure, and number, and weight. —Wisdom 11:20 Listen Up! Two Chesterton Classics Now Available As Audiobooks. ORTHODOXY Read by Dale Ahlquist (8 Compact Discs) $34.95 THE INNOCENCE OF FATHER BROWN A Dramatic Reading by Kevin O’Brien Introductions and Epilogues by Dale Ahlquist (12 Compact Discs) $44.95 Listen to these great books in the car or when you are otherwise paralyzed. Thrill at the Father Brown mysteries as actor Kevin O’Brien brings them to life. Contemplate the depth and mirth of Orthodoxy again and again. ❏ ORTHODOXY QTY: ____ ❏ THE INNOCENCE OF FATHER BROWN QTY: ____ + $3.00 Shipping each set TOTAL: __________ NAME A C ADDRESS S 4117 Pebblebrook Circle, CITY/STATE/ZIP Minneapolis, MN 55437 952-831-3096 PHONE [email protected] www.chesterton.org ❏ VISA ❏ MC ❏ AMEX ❏ DISC # (Or include your check/MO) EXP. DATE SIGNATURE listenup_ad.indd 1 8/18/08 12:03:05 PM : TA B L E OF C O N T EN T S : Volume 13 Number 1, September 2009 4 |:TREMENDOUS TRIFLES: 22 |:CONFERENCE REPORT: 5 |:LUNACY & LETTERS: The English Chesterton Society Conference 7 |:EDITORIAL: BY FR. THOMAS LUTZ Old Friends and Old Misunderstandings 25 |:TALES OF THE SHORT BOW: 8 |:STRawS IN THE WIND: The Explorer The Sentimentalist Of Science BY JOHN PETERSON Ballade of Capital Sweethearting 38 |:FEAR OF FILM: BY G.K. CHESTERTON BY JAMES G. BRUEN JR. L’Argent 10 |:ALARMS & DISCURSIONS: 28 |:MANALIVE: REVIEWED BY ART LIVINGSTON An Interview with Peter J. -
203 Stanley L. Jaki. Science and Creation: from Eternal Cycles to An
Philosophy in Review XXXVII (October/December 2017), no. 5/6 Stanley L. Jaki. Science and Creation: From Eternal Cycles to an Oscillating Universe. Real View Books. 375 pp. $29.00 USD (Paperback ISBN 9781892539205). This book is the new edition of the most important work by Stanley Jaki (1924-2009), a leading scholar in the area of the science-faith relationship. The Hungarian Catholic priest and philosopher, Distinguished Professor at Seton Hall University, and Winner of the Templeton Prize for 1987, devoted all his research to highlighting the impossibility of any contrast between science and faith. He rejected all those conceptions supporting the insubstantiality of faith and the absolute priority of scientific discourse. The opinions expressed in his major works can be summed up in the following points: a realistic worldview, the key role played by Christian theology in the origin of exact science, and a divide between the dominions of science and religion. The quantitative dimension of science, based upon measurements, and the salvific aim of religion, unequivocally contrast with the possibility of a real conflict between the two disciplines. Many errors have been committed because of the misunderstanding about their specific goals. Concordism just represents one of those mistakes, as the Bible does not include any scientific content. Another kind of mistake is made by scientists who adopt scientific statements to demonstrate the inconsistency of religion. Creation out of nothing, for instance, cannot form part of natural science, as the ‘nothing’ is not a scientific concept. According to Jaki, a true worldview consists in registering objects, whose reality implies the difference between the external world and human mind. -
Scientism Full Lecture
Monopolizing Knowledge: Scientism and the Search for an Integrated Reality Dr. Gordon E. Carkner January 25, 2017 Graduate & Faculty Ministries, Outreach Canada UBC Graduate & Faculty Christian Forum Blog: http://ubcgcu.org Contact: [email protected] Introduction Most people welcome the benefits that modern science has brought us: disease control, transportation and communication miracles, space travel, phenomenal wealth production, personal empowerment, conveniences of all sorts. It has also produced a vast array of jobs that once never existed and has empowered mankind’s curiosity immensely. The edifice of scientific journals is voluminous and impressive. Could our earlier ancestors ever have imagined that their arrow would reach the moon? There have been more discoveries and inventions in the twentieth century than in all previous history combined. We are in the age of science. The phenomenal growth of scientific and engineering knowledge and the growth in our technological skill have done much to help us adapt as a species, to make life easier and better. But the veneration of science (which has often morphed into an ideology) is called Scientism. That is what we want to examine closely—a metaphysical claim about the impossibility of metaphysics. It has a major influence within the Western university and cultural ethos. It impacts the social imaginary (how we think about ourselves). We also find it in places such as China, where scientific materialism heavily influences the way people picture their world. It appears to be based more on the psychological impact of science's three hundred year success, than on a logical conclusion from scientific evidence and discovery. -
Reid Et Al., 2015
Global Change Biology (2015), doi: 10.1111/gcb.13106 Global impacts of the 1980s regime shift 1,2,3 4 1,5 PHILIP C. REID , RENATA E. HARI ,GREGORY BEAUGRAND ,DAVIDM. LIVINGSTONE4 ,CHRISTOPHMARTY6 , DIETMAR STRAILE7 , JONATHAN BARICHIVICH8,9, ERIC GOBERVILLE1,5, RITA ADRIAN10, YASUYUKI AONO11,ROSS € BROWN12, JAMES FOSTER13, PAVEL GROISMAN14,15,PIERREHELAOUET 1 , HUANG- HSIUNG HSU16, RICHARD KIRBY2 ,JEFFKNIGHT17,ALEXANDRAKRABERG18, JIANPING LI19,20, TZU-TING LO21, RANGA B. MYNENI22, RYAN P. NORTH4,23, J. ALAN POUNDS24, 25,26,27,28 € 29 30,31 18 TIM SPARKS ,RENESTUB I , YONGJUN TIAN ,KARENH.WILTSHIRE , DONG XIAO32 and ZAICHUN ZHU33,34 1Sir Alister Hardy Foundation for Ocean Science, The Laboratory, Citadel Hill, Plymouth PL1 2PB, UK, 2Marine Institute, Plymouth University, Drake Circus, Plymouth PL4 8AA, UK, 3Marine Biological Association of the UK, The Laboratory, Citadel 4 € Hill, Plymouth PL1 2PB, UK, Eawag, Swiss Federal Institute of Aquatic Science and Technology, Uberlandstrasse 133, CH-8600 Dubendorf,€ Switzerland, 5Centre National de la Recherche Scientifique, Laboratoire d’Oceanologie et de Geosciences (LOG), UMR 8187 LOG, Universite des Sciences et Technologies de Lille, BP 80, 62930 Wimereux, France, 6WSL Institute for Snow and Avalanche Research SLF, Fluelastrasse€ 11, CH-7260 Davos, Switzerland, 7Department of Biology, Limnological Institute, University of Konstanz, 78464 Konstanz, Germany, 8Climatic Research Unit, School of Environmental Sciences, University of East Anglia, Norwich NR4 7TJ, UK, 9Laboratoire des Sciences du Climat et de l’Environnement, CEA-CNRS-UVSQ, L’Orme des Merisiers, 91191 Gif-sur-Yvette, France, 10Department of Ecosystem Research, Leibniz- Institute of Freshwater Ecology and Inland Fisheries, Muggelseedamm€ 301, D-12587 Berlin, Germany, 11Graduate School of Life and Environmental Sciences, Osaka Prefecture University, Sakai 599-8531, Japan, 12Climate Research Division, Science and Technology Branch, Environment Canada Ouranos, 550 Sherbrooke St. -
Stanley L. Jaki Ranks As One of the Foremost Catholic He Would Not fight
Jaki, Stanley L. Franz remained firm in his beliefs. In 1940 he was JAKI, STANLEY L. inducted into the military. He was twice released from service and allowed to return to his family based on the Benedictine monk (final profession May 13, 1944), efforts of local authorities. At home Franz continued to priest (ordained June 29, 1948), professor, writer; b. be vocal in his condemnation of the Nazis, and clear Györ, Hungary, August 17, 1924; d. Madrid, Spain, that he would never fight in the war. In 1943 he was April 7, 2009. recalled to active service. He appeared in response to the order, but announced that, as a conscientious objector, Stanley L. Jaki ranks as one of the foremost Catholic he would not fight. He was arrested, held for a time in thinkers of the present era, in his profound historical, Linz, and then transferred to Berlin. Having been refused philosophical, and theological studies on the relations the possibility of serving in a noncombatant role, Franz between science and religion and also on CHRISTOLOGY was court-martialed and found guilty of sedition on July and ECCLESIOLOGY. He studied in Rome (1947–1950) 6, 1943; he was condemned to death. On August 9, at the Pontificio Ateneo Sant’Anselmo, under C. Vagag- 1943, at Brandenburg, he was executed by beheading. gini, who greatly stressed a proper appreciation of the historical role of St. THOMAS AQUINAS. His doctoral Though some speculate that Franz was motivated dissertation in theology was Les tendances nouvelles de by a self-destructive religious fervor, and that he forfeited l’ecclésiologie (New tendencies in ecclesiology [1956]), his life in a campaign of resistance that had no possibil- which aroused much interest at the beginning of the ity of succeeding, the life of this simple man is a stark Second Vatican Council. -
The Psychological Perspective on Religious Experience
THE PSYCHOLOGICAL PERSPECTIVE ON RELIGIOUS EXPERIENCE PROFESSOR MICHAEL ARGYLE It might be expected that those concerned with psychology and religion would have a lot in common: both are concerned with understanding human life and finding how to live it better. However, it turns out that each side knows very little about the other, and what they think they know is often wrong. Some kinds of psychology in the past have been definitely anti-religious, as in the case of ‘behaviourism', which is now extinct since all psychologists now recognise the importance of cognitive processes and even consciousness. There is also the fear that psychology will try to explain religion away in entirely human terms. Part of the way out of this problem is to adopt a non-ontological approach – that is, to study religious experiences and beliefs as empirical phenomena regardless of whether they are true or valid. This is the approach taken in the study of political behaviour. However, it may be that religion is more closely related to human nature, and that knowledge of religious phenomena may be relevant to our decisions about their value. The “argument from religious experience” may look different in the light of detailed research on religious experience. SURVEYS OF RELIGIOUS EXPERIENCE William James (1902), in one of the best-known early studies in the field, investigated intense experiences of a number of exceptional individuals “in their solitude”. Later work sampled the whole population, and was not confined to solitary experiences. Alister Hardy adopted a non-ontological approach, in seeking to collect and classify Religious Experiences as if they were specimens of plants or animals.