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  1. Kevin J. Sharpe (1993). David Bohm's World New Physics and New Religion.
     
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  2. Kevin J. Sharpe (1993). Holomovement Metaphysics and Theology. Zygon 28 (1):47-60.
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  3. Kevin J. Sharpe (1992). Biology Intersects Religion and Morality. Biology and Philosophy 7 (1):77-88.
    Michael Ruse's writings explore what sociobiology says about morality. Further, he claims that sociobiology undermines the base for Christian morality. After responding to criticisms of Ruse, especially those of Arthur Peacocke, I lay a base for meeting his challenge.
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  4. Kevin J. Sharpe (1991). Relating Science and Theology with Complementarity: A Caution. Zygon 26 (2):309-315.
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  5. Kevin J. Sharpe (1990). Relating the Physics and Religion of David Bohm. Zygon 25 (1):105-122.
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  6. Kevin J. Sharpe (1984). From Science to an Adequate Mythology. Monograph Collection (Matt - Pseudo).
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  7. Kevin J. Sharpe (1982). Religious and Scientific Myths. Sophia 21 (3):1-16.
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  8. Kevin J. Sharpe (1982). Stanley L. Jaki's Critique of Physics. Religious Studies 18 (1):55 - 75.
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  9. Kevin J. Sharpe (1982). Stanley L. Jaki's Critique of Physics: KEVIN J. SHARPE. Religious Studies 18 (1):55-75.
    Disorder and suffering are increasing significantly in our society. Violent crime, unemployment, escape through drug-taking are all on the increase. It is apparent, also, that much of this disorder and suffering, and the anxiety it fosters, is rooted in science and its technological off-spring. The un-employment produced by a micro-technology is only one small example. It is also apparent that one of the principal foundation stones for the scientific enterprise was Christianity.
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  10. Kevin J. Sharpe (1979). Theological Method and Gordon Kaufman. Religious Studies 15 (2):173 - 190.
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  11. Kevin J. Sharpe (1979). Theological Method and Gordon Kaufman: KEVIN J. SHARPE. Religious Studies 15 (2):173-190.
    Gordon Kaufman is a theologian who wrestles with essential theological issues. In a recent amplification of his position, An Essay on Theological Method , 1 he makes an honest attempt to describe the method by which a self-critical theologian might work. This paper sets out a critique of the method Kaufman proposes and from that delineates a path which theologians might choose to follow.
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