The nineteenth century, which saw the triumph of the idea of progress and improvement, saw also the triumph of science as a political and cultural force. In England, as science and its methods claimed privilege and space, its language acquired the vocabulary of religion. The new 'creed' of science embraced what John Tyndall called the 'scientific movement'; it was, in the language of T.H. Huxley, a militant creed. The 'march' of invention, the discoveries of chemistry, and the wonders of steam and electricity culminated in a crusade against ignorance and unbelief. It was a creed that looked to its own apostolic succession from Copernicus, Galileo and the martyrs of the 'scientific revolution'. Yet, it was a creed whose doctrines were divisive, and whose convictions resisted. Alongside arguments for materialism, utility, positivism, and evolutionary naturalism, persisted reservations about the nature of man, the role of ethics, and the limits of scientific method. These essays discuss leading strategists in the scientific movement of late-Victorian England. At the same time, they show how 'science established' served not only the scientific community, but also the interests of imperial and colonial powers.

Herman Philipse puts forward a powerful new critique of belief in God. He examines the strategies that have been used for the philosophical defence of religious belief, and by careful reasoning casts doubt on the legitimacy of relying on faith instead of evidence, and on probabilistic arguments for the existence of God.

The nineteenth century, which saw the triumph of the idea of progress and improvement, saw also the triumph of science as a political and cultural force. In England, as science and its methods claimed privilege and space, its language acquired the vocabulary of religion. The new ’creed’ of science embraced what John Tyndall called the ’scientific movement’; it was, in the language of T.H. Huxley, a militant creed. The ’march’ of invention, the discoveries of chemistry, and the wonders of steam and electricity culminated in a crusade against ignorance and unbelief. It was a creed that looked to its own apostolic succession from Copernicus, Galileo and the martyrs of the ’scientific revolution’. Yet, it was a creed whose doctrines were divisive, and whose convictions resisted. Alongside arguments for materialism, utility, positivism, and evolutionary naturalism, persisted reservations about the nature of man, the role of ethics, and the limits of scientific method. These essays discuss leading strategists in the scientific movement of late-Victorian England. At the same time, they show how ’science established’ served not only the scientific community, but also the interests of imperial and colonial powers.

Science and faith are often seen as being in opposition. In this book, award-winning sociologist Elaine Howard Ecklund questions this assumption based on research she has conducted over the past fifteen years. She highlights the ways these two spheres point to universal human values, showing readers they don't have to choose between science and Christianity. Breathing fresh air into debates that have consisted of more opinions than data, Ecklund offers insights uncovered by her research and shares her own story of personal challenges and lessons. In the areas most rife with conflict--the origins of the universe, evolution, climate change, and genetic technology--readers will find fascinating points of convergence in eight virtues of human existence: curiosity, doubt, humility, creativity, healing, awe, shalom, and gratitude. The book includes discussion questions for group use and to help pastors, small group leaders, and congregants broach controversial topics and bridge the science-faith divide.

In the Principles of the Creed (Kitab Qawa'id al-'aqa'id), the second of the forty books of the Revival of the Religious Sciences (Ihya' 'ulum al-din), Abu Hamid al-Ghazali explains the fundamental beliefs of Islam, those that concern faith in God, His revelation, His messengers, and the hereafter. The scope of these beliefs includes the nature of God, Muhammad s status as a prophet, the virtues of the Companions, the events related to the resurrection and judgment, and the nature of faith itself. This presentation of beliefs goes beyond a list of creedal statements; al-Ghazali cites the scriptural foundations in the Qur'an and hadith, refers to transmitted reports from the Companions and others from the righteous predecessors, and supports these beliefs with rational arguments."