Epstein Secrets

, 1995). Troels Engbert- Perdersen, Paul and the Stoics (Louisville, KY,: Westminster John Knox, 2000). °Aristotle, Nicomachean Ethics (New York: Random House, 1941), Bk. VIII, ch. 10. 3 The Interpreter's Bible: Luke and John, Vol. 8 (Nashville, TN.: Abingdon Press, 1952), p. 465. 6 Peter Brown, August

he thinking person's answer to References Christian fundamentalism. 1. D. J. Boorstin, The Discoverers. (Ulysses Press, Berkeley, CA, 2004). (Random House., New York, 1983). 9. J. H. Lesher, Xenophanes: Fragments. (University of Toronto Press, Toronto, 1992). EFTA_R1_01522101 EFTA02444864 Page

s seem to many to be less satisfying. For some, science and modernity are akin to the apple in the Garden of Eden, responsible for our fall from Grace. For others, theology and religion represent little more than the stuff of superstition with no place in an educated society. About six years ago

ls in Spiritual America, Brad Gooch, Knopf, N.Y. 2002 The Value of Science, Essential Writings of Henri Poincare’ Stephen Jay Gould, Modern Library, Random House, N.Y. 2001 From Being to Becoming, /lya Prigogine, Freeman, San Francisco, 1980 The Development of Mathematics, E. 7. Bell, McGraw Hill, N.Y. 1945

esses 33 HOUSE_OVERSIGHT_013533 and their scarf and belt accessories before choosing one for her appearance at the breakfast table. Five-year-old Grace was a suspicious and dictatorial presence in the Center’s kindergarten class. Articulate and righteous, she confronted children and staff alike with

eers, she used her strong wide face, penetrating look and quick and observant mind aggressively. Her somewhat intimidated childcare worker maintained Grace's cornrowed hair with care. Sensitive to criticism and quick to anger, she competed with her teacher for control of the class. Her drug abusing young

. Carl G Jung, Princeton Univ. Press, N.J. 1938. The Faith of a Heretic, Walter Kaufmann, Meridian, N.Y. 1959. Nightmare Season. Arnold J. Mandell, Random House, N.Y. 1976. 165 HOUSE_OVERSIGHT_013665 The Rabbinic Mind. Max Kadushin, Bloch , N.Y. 1972. Coming of (Middle) Age. Arnold J. Mandell, Simon and S

at, paraphrasing Paul in Romans, they had been saved and were living New Life, not earned by good works as in Hebraic Law, but by faith through God’s Grace. Jesus had “paid their bills’ through His sacrifice at Gethsemane. They both tried to explain inexplicable feelings of new energy, the unseen hand of

RSIGHT_013627 Bible Church, Tulsa, Oklahoma. The pastor's witness of the Holy Ghost acting through his life was his personal cure, by transformative Grace, of a triad of self- destructively sinful addictions: alcohol, gambling and promiscuity. Self-chosen and self-declared, he now served this two and a

ess, 1995). Troels Engbert- Perdersen, Paul and the Stoics (Louisville, KY,: Westminster John Knox, 2000). “Aristotle, Nicomachean Ethics (New York: Random House, 1941), Bk. VIII, ch. 10. > The Interpreter’s Bible: Luke and John, Vol. 8 (Nashville, TN.: Abingdon Press, 1952), p. 465. ° Peter Brown, Augustine

r the essay each presents is provided at the beginning of each of their essays on invisible forces. References 1. D. J. Boorstin, The Discoverers. (Random House., New York, 1983). Page | 16 W. James, The principles of psychology. (Holt, New York, 1890). R. Dawkins, Zhe God delusion. (Bantam, London, 2006).

m to many to be less satisfying. Page |5 For some, science and modernity are akin to the apple in the Garden of Eden, responsible for our fall from Grace. For others, theology and religion represent little more than the stuff of superstition with no place in an educated society. About six years ago, w

l.A 127. Stevens, AceMen Made Out of Words,a op. cit., p. 355. aceLife consists / Of propositions about life" 128 Rudolph Wurlitzer, Nog (New York: Random House, 1968), p. 84. aceltaTMs the next . . . from a name.ft 129 Ibid., p. 106. ficeThere is nothing .. . to play with)* 130. Richards, AceComplementary

1_02124776 EFTA02711260 A A A a, Ibid., ficeThings of AugustA p. 490. ficeThe speech of . . . in what it says.a A A A 9. Simone Weil, Gravity and Grace (London: Routledge and Paul, 1963), trans. Emma Crawford, p. 542. ficeA closed door . . . the way through" A A to T. E. Hulme, Further Speculations

d the boundary between the human and the natural in another way. See for examples of this phenomenon, Bill McKibben, The End of Nature (New York: Random House, 1989). Nicholas Epley, Adam Waytz, and John Cacioppo, "On Seeing Human: A Three-Factor Theory of Anthropomorphism," Psychological Review 114(20

Theories of Culture: A New Agenda for Theology (1997, Fortress); Jesus, Humanity and the Trinity (2001, Continuum and Fortress Press); Economy of Grace (2005, Fortress); and Christ the Key (2010, Cambridge). Christian beliefs are not just theoretical matters, involving putative truth claims about

urred the boundary between the human and the natural in another way. See for examples of this phenomenon, Bill McKibben, The End of Nature (New York: Random House, 1989). "Nicholas Epley, Adam Waytz, and John Cacioppo, “On Seeing Human: A Three-Factor Theory of Anthropomorphism,” Psychological Review 114 (2007

s); Theories of Culture: A New Agenda for Theology (1997, Fortress); Jesus, Humanity and the Trinity (2001, Continuum and Fortress Press); Economy of Grace (2005, Fortress); and Christ the Key (2010, Cambridge). Christian beliefs are not just theoretical matters, involving putative truth claims about th