As documented in Part I, monogenism, the descent of all human beings from Adam and Eve, was closely linked to the Catholic doctrine of original sin throughout the first half of the twentieth century. Theological reservations about polygenism, the more scientifically supported account of human origins through a transitional population, was brought to a head by Pius XII’s 1950 encyclical Humani generis. Although the encyclical allowed discussion of human evolution, polygenism was prohibited because “It does not appear how such (...) a view can be reconciled with the doctrine of original sin.” Nevertheless, during and after Vatican II de facto theological acceptance of polygenism became commonplace even though the prohibition was not withdrawn. While some modern conceptions of original sin make a reliance upon monogenism unnecessary, another school of thought emphasizes a spiritual rather than a biological understanding of the concept. It remains to be seen whether polygenism can be unanimously accepted as a scientific phenomenon that is not theologically threatening. Reflection on the Vatican’s long period of ambivalence about the motion of the earth suggests that a similar prospect can be foreseen for polygenism even though it is subject to development in a manner that geostasis was not. (shrink)

Theological attention to the Catholic doctrine of original sin has a history that extends from the letters of Saint Paul through the Council of Trent and Pius XII’s 1950 encyclical, Humani generis. The doctrine has traditionally been articulated through the Genesis narrative of Adam and Eve as the first human beings from whom all others descend, an account known as monogenism. In the course of the nineteenth century, scientific research into human origins increasingly relied upon polygenism, the descent of humanity (...) from non-human ancestors through a transitional population. Subsequent Catholic engagement with evolution included resistance to polygenism from the Vatican due to a perceived conflict with the doctrine of original sin. Humani generis included a prohibition that remains in place today in spite of widespread de facto acceptance of polygenism among theologians. Understanding the origin and persistence of this disparity stands to benefit from comparison to a corresponding ambivalence toward the sixteenth century Copernican hypothesis of a moving earth, only conclusively resolved in 1992. In Part I of this essay I introduce this historical comparison and describe the origins of monogenism and polygenism terminology in nineteenth century debate over the unity of the human race. I then describe the conceptual changes that transpired during the first half of the twentieth century and the resulting role of polygenism in the nouvelle théologie of the decade prior to Humani generis. Subsequent developments and implications follow in Part II. (shrink)

As documented in Part I, monogenism, the descent of all human beings from Adam and Eve, was closely linked to the Catholic doctrine of original sin throughout the first half of the twentieth century. Theological reservations about polygenism, the more scientifically supported account of human origins through a transitional population, was brought to a head by Pius XII’s 1950 encyclical Humani generis. Although the encyclical allowed discussion of human evolution, polygenism was prohibited because “It does not appear how such (...) a view can be reconciled with the doctrine of original sin.” Nevertheless, during and after Vatican II de facto theological acceptance of polygenism became commonplace even though the prohibition was not withdrawn. While some modern conceptions of original sin make a reliance upon monogenism unnecessary, another school of thought emphasizes a spiritual rather than a biological understanding of the concept. It remains to be seen whether polygenism can be unanimously accepted as a scientific phenomenon that is not theologically threatening. Reflection on the Vatican’s long period of ambivalence about the motion of the earth suggests that a similar prospect can be foreseen for polygenism even though it is subject to development in a manner that geostasis was not. (shrink)

Few, if any, historical developments are more complex than the long evolution that historians and sociologists commonly and too loosely call `secularization.' That term encompasses a bewildering variety of ways in which, over the span of centuries, religion and religious institutions lost much of their importance and power in western European and American culture and society. There were also a bewildering variety of reasons why religion in so many different ways found itself more and more on the cultural margins.Yet, (...) however long and intricate the unfolding of these developments, however many the reasons, and however deeply marked Europe may still be by its Christian past, the outcome is clear. No one could plausibly describe western European culture at the present time as pervasively or profoundly religious. True, in the United States religious faith still moves a majority of the population, and some churches prosper. But the constitution excludes by law religion from all state-sponsored activities; and the informal, extralegal exclusion of religion is almost as rigorous in other American centres of intellectual influence and cultural power. In most universities, in the television industry, in Hollywood, in major newspapers and magazines, in the board rooms of giant corporations, Christianity has no more grip than it does in corresponding European institutions. (shrink)

Few, if any, historical developments are more complex than the long evolution that historians and sociologists commonly and too loosely call `secularization.' That term encompasses a bewildering variety of ways in which, over the span of centuries, religion and religious institutions lost much of their importance and power in western European and American culture and society. There were also a bewildering variety of reasons why religion in so many different ways found itself more and more on the cultural margins.Yet, (...) however long and intricate the unfolding of these developments, however many the reasons, and however deeply marked Europe may still be by its Christian past, the outcome is clear. No one could plausibly describe western European culture at the present time as pervasively or profoundly religious. True, in the United States religious faith still moves a majority of the population, and some churches prosper. But the constitution excludes by law religion from all state-sponsored activities; and the informal, extralegal exclusion of religion is almost as rigorous in other American centres of intellectual influence and cultural power. In most universities, in the television industry, in Hollywood, in major newspapers and magazines, in the board rooms of giant corporations, Christianity has no more grip than it does in corresponding European institutions. (shrink)

The current generation of Catholic seminarians is among the first ones to be trained to priesthood in a fully digital age, with unlimited access to sources for news, research, and controversies about science and religion, including the one opposing creationism and Darwinian evolution, despite favorable statements on evolution by twentieth and twenty-first century Popes. This article presents an online survey conducted in 2019 among 229 Brazilian seminarians; 48 percent of them espoused evolutionary views (below the average of Brazilians, (...) and Brazilian Catholics, polled in 2010 and 2014), while 55.9 percent considered evolution partially or fully compatible with Catholicism. Favorable views on evolution were more frequent among seminarians with a higher knowledge of the theory, and among those aware of papal statements on the subject, although it is not certain whether such awareness is the reason for a higher acceptance of evolution. Establishing relations of causation, which requires further research, can give evolution advocates a valuable tool to improve its acceptance among Catholics. (shrink)

This coherent collection of original papers marks the 150 year anniversary since the publication of Charles Darwin's Origin of Species (1859). Although the area of evolution-related publications is vast, the area of interaction between Darwinian ideas and specifically Catholic doctrine has received limited attention. This interaction is quite distinct from the one between Darwinism and the Christian tradition in general. Interest in Darwin from the Catholic viewpoint has recently been rekindled. Endorsement: “As this volume shows, any notion of intractable (...) conflict between faith and reason is an extremist fantasy. The true depth of religious thought on Darwin's great idea not only shows respect for science, but a deep appreciation for the esthetic beauty of evolutionary thought. These challenging and enlightening essays demonstrate not only the power of scientific reasoning, but a continuing Catholic commitment to the ultimate unity of knowledge.” — Kenneth R. Miller, Department of Molecular Biology, Cell Biology, and Biochemistry, Brown University, Providence, RI, USA. (shrink)

Since Darwin, the idea of psychological continuity between humans and other animals has dominated theory and research in investigating the minds of other species. Indeed, the field of comparative psychology was founded on two assumptions. First, it was assumed that introspection could provide humans with reliable knowledge about the causal connection between specific mental states and specific behaviors. Second, it was assumed that in those cases in which other species exhibited behaviors similar to our own, similar psychological causes were at (...) work. In this paper. we show how this argument by analogy is flowed with respect to the case of second-order mental states. As a test case, we focus on the question of how other species conceive of visual attention, and in particular whether chimpanzees interpret seeing as a mentalistic event involving internal states of perception, attention, and belief. We conclude that chimpanzees do not reason about seeing in this manner, and indeed, there is considerable reason to suppose that they do not harbor representations of mental states in general. We propose a reinterpretation model in which the majority of the rich social behaviors that humans and other primates share in common emerged long before the human lineage evolved the psychological means of interpreting those behaviors in mentalistic terms. Although humans, chimpanzees, and most other species may be said to possess mental states, humans alone may have evolved a cognitive specialization for reasoning about such states. (shrink)

Working within the framework of Thomistic metaphysics, Mariusz Tabaczek O. P. has developed a version of Catholic theistic evolution that includes speciation, human origins, and the origin of life. He assigns biological evolution to the domain of divine governance rather than that of _creatio ex nihilo_ which only applies to primitive matter and human souls. This article reviews Tabaczek’s work with an emphasis on his argument for the compatibility of hylomorphism and evolutionary change through the eduction of novel (...) substantial forms. (shrink)

Abstract During the Cold War sections within the Catholic Church reached an uneasy compromise on the moral validity of nuclear strategy. As an ?interim ethic? the dominant Catholic position accepted the legitimacy of nuclear deterrence, but rejected many of the doctrines that underpinned nuclear strategy at the time. Since the end of the Cold War this position has come under increased scrutiny from within the Church. Some commentators claim that the time has come for the Church to officially jettison any (...) vestiges of the interim ethic and reject nuclear strategy outright on moral grounds. Others argue that the Church's position is unsustainable from a strategic perspective. This paper presents a reappraisal of the Catholic position on nuclear strategy. In particular, the work assesses whether there is any common ground between the Strategic Studies approach to nuclear strategy and the Catholic position. The paper concludes that, with evolution in both perspectives, limited congruence can be expanded to produce a new nuclear strategy that satisfies both strategy and Catholic teaching. (shrink)

The relationship between Catholic physicians and the teaching authority of the Church is inquired into through an exploration of the special relationship which exists between medicine and religion. Evolution of the relationship between Church subject and Church authority, with a view to a correct interpretation of the relationship between the Catholic physician and the Church, is characterized by the healthy, moderate autonomy recognized by the Second Vatican Council.

The desire to overcome the split of Christianity in 1054, which laid the foundations for the formation of two religious systems - proclamation and Catholicism, initiated the signing of the Lyons, the Ferraro-Florentine and Berestea Unions, which created a special model of the Church. Subsequently, such Churches felt the pressure of Romanization, which further strengthened the Orthodox persuasion of the desire of the Apostolic See to subordinate the Orthodox Church. The mutual alienation between the Catholics and the Orthodox was (...) deepened in the eighteenth century, when the Congregation for the Spread of Faith by the special decree in 1729 banned "communication in sacris". The doubts of the Catholics in the grace of the Orthodox churches had a reciprocal reaction from the patriarchs of Constantinople, Alexandria and Jerusalem, who in 1755 issued a joint statement calling them heretics all who were outside the Orthodox Church. (shrink)

The social doctrine of Catholicism was formed during the twentieth century - first as an addition to moral theology, and then acquired a certain autonomy, enriched with continuous, organic and systematic reflection on new and complex social problems. The most important point in the development of social doctrine is that it, being a doctrinal corps, with a stable theological basis, is not confined to a closed theological system, but proves its adaptability to the evolution of society, depending on (...) the situation in the world and the human ability to respond to new problems and time calls It stems from the impartial consideration of the social documents of all the Pontiffs - from Leo XII to John Paul II - and becomes even more evident from the Second Vatican Council. So, in order to understand the historical development of social doctrine, it is necessary to understand the socio-cultural context of each document, to consider the economic, social, political and cultural conditions in which they were formed and applied. (shrink)

Going back to 1950, several Catholic Popes have stated that believing that evolution takes place in nature does not conflict with believing in God or the Catholic faith. Yet disagreement about theistic evolution persists among Catholics. Several popes have stated that to combine an evolutionary view with a Catholic view we must consider the methods used in various branches of knowledge. To do this, we must keep consciously in mind the distinctions between science, metaphysics, philosophy, and theology. This (...) perspective about the branches of knowledge serves to rebut various charges that Catholicism is incompatible with evolution. (shrink)

Cultural evolution, the propagation and transfer of ideas from generation to generation, as well as from one person to another and from one culture to another, is much faster than normal, genetic evolution. This could account for the speedy proliferation of humankind on this planet, at the expense of other life forms.

This is a well written, clear, instructive, erudite book. The author begins with what he calls Ancient Catholicism, which reaches until the Alliance of Church and State under Constantine. Careful attention is given to Patristics, including of course the tremendous achievement of Augustine, the emergence of monasticism, the conflict of the Papacy with the Holy Empire and the East-West Schism. A special section is devoted to what Professor Burkill calls Medieval Developments in which he includes ecclesiastical structures and their (...) political involvements as well as the academic achievements of Scholasticism in its different forms. The analysis of the complexity of the Renaissance, from a humanistic, religious and political point of view, is in the opinion of this reviewer, impressively presented. Indeed these pages, with their factual and ideological content, are among the best. From this heap of facts and ideas arise certain common features which we would do well to remember, as for example, the frequency with which men have been willing to die for their convictions, whatever these happen to be. Every belief has its martyrs, and to hold this as a criterion of truth would be presumptuous. What strikes the reader furthermore in Burkill’s unbiased analysis is the tendency for the persecuted, once triumphant, to become in turn the persecutors. Persecution, religious no less than political, has unfortunately appeared to most if not to all, to be a means of survival. In the last section of his book, where Burkill deals with the last three hundred years, religious pluralism has become overwhelming. Burkill strives to do justice to all and yet to keep some form of unity. The book reaches unto modern times and the last name mentioned is that of Teilhard de Chardin. I should add one more remark. This book is not an apologetics. The author, partial to no one particular brand of Christianity, treats all with respect and objectivity. It is the work of an observer. If he does not reveal the beauty of religion "from within," neither does he deny it. This is not his purpose. Furthermore, although his historical approach is laced with philosophical observations, the book is not what might be called a philosophy of religion either, at least not explicitly. It is a survey written by a man who is both a philosopher and a theologican [[sic]], and in my opinion a very good one.—W. D. (shrink)

The development of each Church is denoted by one or another landmark, most of which are well-known to all, although there are also few known or those whose influence on the evolution of the Church is not evident. The Second Vatican Council is an event that, without exaggeration, can be a determinant of the time "before" and "after", not only for the Catholic Church, where it took place. Since this Cathedral was a significant stage of qualitative development, or not (...) the oldest continuously existing institution, the consequences of its decisions, including the consequences of the remote, are interesting to study, in particular, from the point of view of their influence on further institutionalization processes in the Church. This is an interesting field of research for many religious scholars, but in this exploration we are currently focusing on the specifics of the course of institutionalization processes in the modern Ukrainian Greek Catholic Church as a special part of the post-assembly Catholic Church, as one that inherited the advantages and problems of the Christian East, and the Christian West. (shrink)

Development and Evolution surveys and illuminates the key themes of rapidly changing fields and areas of controversy that the redefining the theory and philosophy of biology. It continues Stanley Salthe's investigation of evolutionary theory, begun in his influential book Evolving Hierarchical Systems, while negating the implicit philosophical mechanisms of much of that work. Here Salthe attempts to reinitiate a theory of biology from the perspective of development rather than from that of evolution, recognizing the applicability of general systems (...) thinking to biological and social phenomena and pointing towards a non-Darwinian and even a postmodern biology. (shrink)

Latin America is not one, but many. It exists in six different regions with differing forms of Catholicism. This Catholicism had acted from a position of power. The challenge of modernity and independence movements made people anti-Church if not anti-Christian. New missionary priests from North America and Europe changed the face of Latin American Catholicism after the second world war. Yet Catholicism is not deeply rooted in Latin America and thus has had to resort to political (...) means for survival. In the pluralistic world of the future, Catholicism in Latin America will have to live with change. (shrink)

How should the concept of evidence be understood? And how does the concept of evidence apply to the controversy about creationism as well as to work in evolutionary biology about natural selection and common ancestry? In this rich and wide-ranging book, Elliott Sober investigates general questions about probability and evidence and shows how the answers he develops to those questions apply to the specifics of evolutionary biology. Drawing on a set of fascinating examples, he analyzes whether claims about intelligent design (...) are untestable; whether they are discredited by the fact that many adaptations are imperfect; how evidence bears on whether present species trace back to common ancestors; how hypotheses about natural selection can be tested, and many other issues. His book will interest all readers who want to understand philosophical questions about evidence and evolution, as they arise both in Darwin's work and in contemporary biological research. (shrink)

The doctor's use of deception in appropriate circumstances has commonly been considered a necessity of the medical art. Resistance to full and frank communication is typical of many traditionally Catholic countries, and particularly of Italy, a western country where Catholicism remains particularly influential. The Catholic teaching on truth and lies, and the problem of telling the truth to a severely ill patient is discussed. It is suggested that the contemporary Catholic model of gradually telling a terminal patient the truth, (...) which looks reasonable and feasible in theory, is rarely followed in practice, as in the majority of cases the truth is not told tout court. Problems stem from the way in which medicine is currently practiced in Italy; from the synergism between Catholicism and the medical tradition's grounded paternalism; and from the ambiguity of the term ?hope?. Catholic ethics in fact recommends that the truth must be told without destroying hope, but the Catholic meaning of ?hope? is very different from its meaning in current language. (shrink)

Patricia Cook: A great many Hegel commentators have marveled at, and offered their interpretations of, the gallery of fascinating vignettes, metaphors, ironic illusions, and poetic or rhetorical images contained in Hegel’s Phenomenology. Donald Verene proposes to treat this “gallery of pictures” exclusively and in detail. His project is to understand the separation between imaginative thought and the evolution of the Concept - between das Bild and der Begriff - in the Phenomenology.

ABSTRACTThis paper aims to rebuild the relationship between the Seinsfrage and Catholicism in Heidegger’s meditation and to shed light on his critique to Christianity as a philosophical necessity rooted in his broader critique of modernity in the context of the Black Notebooks. In order to reach these purposes, this contribution will be articulated in two parts: in the first one, I will rebuild Heidegger’s relationship to Catholicism and in the second one, I will focus on Black Notebooks as (...) important tools in understanding Heidegger’s critique to Catholicism, a critique that is built on three levels: historical, speculative and political. The essay will show how the Schwarze Hefte illuminate Heidegger’s attempts to answer the question of Being in an incessant tension with the coeval seven major treatises on the Seinsgeschichte, in which Christianity, metaphysics and nihilism are inextricably tied together. (shrink)

Here reprinted from the 1902 Macmillan edition.

La nature du régime idéal de société est la question la plus profonde que pose la philosophie politique. Beaucoup de théories modernes s'y méprennent car elle cherchent à placer le régime idéal dans le monde à la manière d'une utopie. Même la notion de démocratie est devenue un substitut pour le régime idéal. Traditionnellement, l'Eglise s'est tenue indifférente aux modalités constitutionnelles des divers Etats car cela ne concerne pas l'Eglise. La Révélation a servi à maintenir le politique dans sa sphère (...) propre, loin des choses qui n'appartiennent pas à César. La nature du régime idéal sert donc aussi à préciser ce qu'on est en droit d'attendre du politique et ce qui le dépasse. (shrink)

Ford, Norman M Throughout history Catholics held the commonly accepted views of the times regarding human reproduction, and these views changed as advances were made in scientific knowledge. Hence, it would be best to begin with Aristotle's views on human reproduction.

The central insight of Darwin's Origin of Species is that evolution is an ecological phenomenon, arising from the activities of organisms in the 'struggle for life'. By contrast, the Modern Synthesis theory of evolution, which rose to prominence in the twentieth century, presents evolution as a fundamentally molecular phenomenon, occurring in populations of sub-organismal entities - genes. After nearly a century of success, the Modern Synthesis theory is now being challenged by empirical advances in the study of (...) organismal development and inheritance. In this important study, D. M. Walsh shows that the principal defect of the Modern Synthesis resides in its rejection of Darwin's organismal perspective, and argues for 'situated Darwinism': an alternative, organism-centred conception of evolution that prioritises organisms as adaptive agents. His book will be of interest to scholars and advanced students of evolutionary biology and the philosophy of biology. (shrink)

ABSTRACT Accurate self‐administration of antiretroviral medication therapy for HIV/aids is a significant clinical and ethical concern because of its implications for individual morbidity and mortality, the health of the public, and escalating healthcare costs. However, the traditional construction of patient medication adherence is oversimplified, myopic, and ethically problematic. Adherence relies on existing social power structures and western normative assumptions about the proper roles of patients and providers, and principally focuses on patient variables, obscuring the powerful socioeconomic and institutional influences on (...) behaviour. Some professionals advocate for alternate approaches to adherence, but many of the available alternatives remain conceptually underdeveloped. Using HIV/aids as an exemplar, this paper presents medication practice as a theoretical reconstruction and explicates its conceptual and ethical evolution. We first propose that one of these alternatives, medication practice, broadens the understanding of individuals’ medication‐taking behaviour, speaks to the inherent power inequities in the patient‐provider interaction, and addresses the ethical shortcomings in the traditional construal. We then integrate medication practice with feminist thought, further validating individuals’ situated knowledge, choices, and multiple roles; more fully recognizing the individual as a multidimensional, autonomous human being; and reducing notions of obedience and deference to authority. Blame is thus extricated from the healthcare relationship, reshaping the traditionally adversarial components of the interaction, and eliminating the view of adherence as a patient problem in need of patient‐centred interventions. (shrink)

Contemporary (post-1945) liberalism functions analogously to Roman Catholicism in the decades after 1443. Both ideologies, in their respective periods, represent the hegemonic ideology of Western civilization, despite the fact that both comprise a miscellany of competing belief systems. Both ideologies are dominated by a single hegemonic power—the United States and the Renaissance papacy, respectively—which strives for doctrinal stability. All who reject official “doctrine,” however, are rendered liable to violent suppression. In this, papal Catholicism and American liberalism display an (...) ultra-conservative outlook; but they also evince a powerfully millenarian streak, as evidenced by their dual proclamations of the “end of history” and their zealous missionary responses to macro-historical events in the final decades of the fifteenth and twentieth centuries. For ideologues of both regimes, those events speak to an ultimate harmony of truth and value that only serves to entrench their own dogmatism. This, however, has dire consequences when it comes to war, as can be seen in the “crusading” character of contemporary liberal warfare. Ultimately, the Renaissance papacy proves unable to maintain its monopoly on Christian doctrine; and one has to wonder if a similar fate may befall America's perceived role as the champion of liberalism. (shrink)

Hall, Gerard V The term interfaith dialogue may be relatively new and, in the minds of some, not the best term to describe the positive interaction between people of various religious, spiritual and cultural traditions. However, rather than get ourselves hijacked over the best choice of words, we need to acknowledge some fundamental realities. The first is that cultures, societies and religions have evolved in relationship with - and, too often, conflict between - one another. The second is that, even (...) in the darkest moments of religious and cultural conflict, there are outstanding examples of individuals who stood against the tide of hatred, division and intolerance. Throughout history, there are also examples of entire multi-religious societies living in relative harmony and peace, sometimes for centuries. At some level, interfaith dialogue has always been with us - even if it was sometimes looked upon with suspicion. (shrink)

The large Eastern European migration program to Australia in the late 1940s was driven not only by Australia's need for migrants, but by Catholic views on the rights of refugees and an international Cold War plan to resettle the million people who had fled the Red Army.

Although much has been written about the vigorous debates over science and religion in the Victorian era, little attention has been paid to their continuing importance in early twentieth-century Britain. Reconciling Science and Religion provides a comprehensive survey of the interplay between British science and religion from the late nineteenth century to World War II. Peter J. Bowler argues that unlike the United States, where a strong fundamentalist opposition to evolutionism developed in the 1920s (most famously expressed in the Scopes (...) "monkey trial" of 1925), in Britain there was a concerted effort to reconcile science and religion. Intellectually conservative scientists championed the reconciliation and were supported by liberal theologians in the Free Churches and the Church of England, especially the Anglican "Modernists." Popular writers such as Julian Huxley and George Bernard Shaw sought to create a non-Christian religion similar in some respects to the Modernist position. Younger scientists and secularists—including Rationalists such as H. G. Wells and the Marxists—tended to oppose these efforts, as did conservative Christians, who saw the liberal position as a betrayal of the true spirit of their religion. With the increased social tensions of the 1930s, as the churches moved toward a neo-orthodoxy unfriendly to natural theology and biologists adopted the "Modern Synthesis" of genetics and evolutionary theory, the proposed reconciliation fell apart. Because the tensions between science and religion—and efforts at reconciling the two—are still very much with us today, Bowler's book will be important for everyone interested in these issues. Contents: Illustrations Preface Introduction: A Legacy of Conflict? Confrontation, Cooperation, or Coexistence? Victorian Background Science and Religion in the New Century Part One: The Sciences and Religion 1. The Religion of Scientists Changing Patterns of Belief Scientists and Christianity Scientists and Theism Method and Meaning Science and Values 2. Scientists against Superstition Science and Rationalism Religion without Revelation Marxists and Other Radicals Science, Religion, and the History of Science 3. Physics and Cosmology Ether and Spirit The New Physics The Earth and the Universe 4. Evolution and the New Natural Theology Science and Creation Evolution and Progress The Role of Lamarckism Darwinism Revived 5. Matter, Life, and Mind The Origin of Life Vitalism and Organicism Mind and Body Psychology and Religion Part Two: The Churches and Science 6. The Churches in the New Century The Challenge of the New The Churches’ Response 7. The New Theology in the Free Churches Precursors of the New Theology Campbell and the New Theology Modernism in the Free Churches 8. Anglican Modernism Modernism and the New Natural Theology Charles F. D’Arcy E. W. Barnes W. R. Inge Charles Raven 9. The Reaction against Modernism Evangelicals against Evolution Liberal Catholicism The Menace of the New Psychology Science and Modern Life Theology in the Thirties Roman Catholicism Part Three: The Wider Debate 10. Science and Secularism Against Idealism Popular Rationalism The Social Reformers 11. Religion’s Defenders From Idealism to Spiritualism Creative and Emergent Evolution Evolution and the Human Spirit Progress through Struggle The Christian Response Epilogue Biographical Appendix Bibliography Index. (shrink)