PSYCHICAL RESEARCH, SCIENCE, AND RELIGION. By Stanley De Brath. New York: George H. Doran, 1926, xx, 207 pp. $2.50

Social Forces ◽  
1927 ◽  
Vol 5 (3) ◽  
pp. 531-532
Author(s):  
G. B. Johnson
2018 ◽  
Vol 26 (6) ◽  
pp. 559-566
Author(s):  
Karen M. Staller

This article is a transcript of a keynote performance delivered at the opening of the 14th Annual International Congress of Qualitative Inquiry (ICQI). I compare the troubled times we face during the first year of President Donald J. Trump’s administration in 2017 with conditions existing during the mid-to-late nineteenth century. Similarities include mass migration, religious intolerance, nativist and anti-immigrant movements, racial injustice, political division, acute income inequality, and debates over the role of science and religion. Finding inspiration in the work of social reformer Charles Loring Brace (1826-1890), I examine his efforts in founding the Children’s Aid Society (CAS) of New York in 1853. Guided by a moral compass and radical new view of social justice work, Brace used qualitative methodological approaches and melded disciplinary knowledge to devise a comprehensive intervention strategy to alleviate child suffering. His goals were nothing short of eradicating poverty and homelessness, decreasing crime and delinquency, reducing illiteracy, reducing unemployment, and improving child and maternal health outcomes. For nearly four decades Brace worked to establish a multi-service child welfare agency that continues to exist 165 years later. He contributed to creating a new profession of applied philanthropy or social work. I compare these efforts with the building of ICQI. Norman K. Denzin, ICQI’s founder, possesses the same kind of visionary leadership, commitment to social justice, and ‘dangerous’ ideas as demonstrated by Brace. I suggest ICQI grew from a similar set of building blocks and possesses the same transformative power as CAS demonstrated in troubled times.


Horizons ◽  
2008 ◽  
Vol 35 (2) ◽  
pp. 203-227
Author(s):  
James L. Heft

ABSTRACTDuring 2006, two events, one involving mainly Protestants and the other Catholics, triggered widespread debate on evolution and Christianity. The Dover, Pennsylvania case focused on whether intelligent design (ID) should be taught alongside evolution in public high school science classes; a New York Times Op-Ed by Cardinal Schönborn of Austria argued that Catholics should reject neo-Darwinianism. Once again, these debates raise the important issue of the relationship of science and religion, and more specifically, science and Catholicism, and call for further reflection on how Catholic theology should conceive of its role in an age still dominated by science.


2005 ◽  
Vol 3 (3) ◽  
pp. 167-169
Author(s):  
WILLIAM BREITBART

At a recent scientific conference in New York City, a student asked one of the scientists participating in a panel discussion on science and religion a provocative question. “Can you be a good scientist and also believe in God?” The scientist, a Nobel laureate, quickly responded: “Belief in the supernatural, especially belief in God, is not only incompatible with good science, this kind of belief is damaging to the well-being of the human race!” But disdain for religion is far from universal among scientists. Francis Collins, who directs the U.S. National Genome Research Institute and was head of the first team to map the entire human genome, is an example of a highly visible and respected scientist who also openly embraces a religious Christian faith. As palliative care clinicians and researchers, we, as well as our patients, are constantly confronted with this very dilemma: the age-old tension between faith and reason, God and science.


Sign in / Sign up

Export Citation Format

Share Document