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The influence of science in religion
The influence of science in religion
The influence of science in religion
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Armageddon
In 1998, Touchstone Pictures released Armaggedon, the most recent in a premillenial barrage of films focused on the end of the world. The film included a trendy Hollywood cast, headlined by Bruce Willis, Billy Bob Thornton, and Ben Affleck, and was directed by Michael Bay, whose previous film credits included the 1996 top ten hit, The Rock. Although Armageddon received nods from the Academy of Motion Pictures for Best Effects (Sound Effects Editing and Visual Effects), Best Music (Song), and Best Sound, film critics were not so enthusiastic. On average, Armageddon received 1½ to two stars. The American public, on the other hand, made Armageddon the second most profitable film of 1998, exceeding its "sister" film, Deep Impact, whose similar storyline included an equally fashionable cast of characters, by over $60 million. In the end, Armageddon raked in over $201 million.
The story begins as an amateur astronomer detects an asteroid "the size of Texas" a mere 18 days before its collision with earth. In desperation, NASA recruits and trains a team of expert deep-core drillers, led by Harry Stamper (Bruce Willis), to accompany a team of astronauts into space. Their goal is to land on the surface of the asteroid, plant nuclear bombs within its core, and detonate them remotely. The astronauts are charged with splitting the asteroid into two pieces before it reaches "zero barrier" so that it will conveniently bypass Earth.
Harry’s team of roughnecks spends less than a week-and-a-half training for space under the intense scrutiny of hypercritical government officials. Six days before the asteroid is scheduled to collide with the Earth, the mission begins. Everything that can go wrong in space does: one of the shuttl...
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http://www.imdb.com
http://nssdc.gsfc.nasa.gov/planetary/comet.html
http://nsscd.gsfc.nasa.gov/planetary/text/asteroids.txt
Moltmann, Jurgen. "The World in God or God in the World?" In God Will Be All in All: The Eschatology of Jürgen Moltmann." Bauckham, Richard, ed. 1999. Edinburgh:T&T Clark.
Stoeger, William R., S.J. "Scientific Accounts of Ultimate Catastrophes in Our Life-Bearing Universe." In The End of the World and the Ends of God: Science and Theology on Eschatology. Polkinghorne, John and Welker, Michael, ed. 2000. Harrisburg, PA: Trinity Press.
Suchocki, Marjorie Hewitt. 1988. The End of Evil. Albany: State University of New York Press.
Suchocki, Marjorie Hewitt. 1999. God Christ Church. New York: The Crossroad Publishing Company.
Wildman, Wesley. Class notes from 7 November 2001.
Cramer, Clayton. "Madness, Deinstitutionalization & Murder." The Federalist Society, 17 May 2012. Web. 02 Dec. 2013.
She presents two contradictory images of society in most of her fiction: one in which the power and prevalence of evil seem so deeply embedded that only destruction may root it out, and another in which the community or even an aggregate of individuals, though radically flawed, may discover within itself the potential for regeneration. (34)
One of the most controversial figures in European History, Napoleon Bonaparte has never ceased to be a generator of debate and analysis among historians, authors, and students. Napoleon has been closely scrutinized by many in attempts to defend or demote his motives, ambitions, and actions as Emperor of France. Nonetheless, those with true qualities of a ruler are few and far between – and Napoleon possessed the drive and ambition to bring these qualities to their full potential. Napoleon was the hero of nineteenth-century France, restoring the country to its former glory after the violence, instability, and turmoil of the French Revolution. Napoleon was the classic underdog, originally viewed as a “second-class Frenchman” due to his Corsican origins, but rising to success based on his own hard work and determination. He demonstrated the most improbable capacity for resilience; although he faced defeat on multiple occasions, he persevered and continually refused to surrender. As well, Napoleon was a protector and enforcer of “Liberté, Egalité, Fraternité” through the promotion of religious freedom and the nationwide application of French laws throughout his rule.
Philpott, Tom. “How Farm Policy Affects Us All.” Mother Earth News. 01 Jun 2007. 80. 21 Feb 2008.
...wn grandson would do that to his grave, could one imagine what a Jew, who still held a grudge against Germans, could do to that grave or his descendants?
4. Terry M. The Ultimate Evil. 2nd ed. New York, NY: Bantam Books; 1989: 497-640
Sartwell, Crispin. "The Genocidal Killer in the Mirror." Writing and Reading for ACP Composition. Upper Saddle River: Pearson Custom, 2009. 252-54. Print.
Watson,Philip S. Let God be God!: An Interpretation of the Theology of Martin Luther. London: Epworth Press, 1947.
Kreis, Steven. “Europe and the Superior Being: Napoleon.” The History Guide: Lectures on Modern European Intellectual History. 13 May. 2004. 6 Dec. 2004.
Smith, Andrew. "Chapter Nine: Life After Death." 2014. A Secular View of God. 12 May 2014 .
and experience: the study of God and God’s relation to the world: a system of religious beliefs or
Oxtoby, Willard G., and Alan F. Segal. A Concise Introduction to World Religions. Oxford, Canada: Oxford University Press, 2007.
Weinberg, Steven. 1992. Dreams of a Final Theory: The Search for the Fundamental Laws of Nature. New York: Pantheon Books.
2) Gollwitzer, Helmut. The Existence of God: As Confessed By Faith. Philadelphia: The Westminister Press, 1965
Up until the Enlightenment, mankind lived under the notion that religion, moreover intelligent design, was most likely the only explanation for the existence of life. However, people’s faith in the church’s ideals and teachings began to wither with the emergence of scientific ideas that were daringly presented to the world by great minds including Galileo and Darwin. The actuality that there was more to how and why we exist, besides just having an all-powerful creator, began to interest the curious minds in society. Thus, science began to emerge as an alternative and/or supplement to religion for some. Science provided a more analytical view of the world we see while religion was based more upon human tradition/faith and the more metaphysical world we don’t necessarily see. Today science may come across as having more solid evidence and grounding than religion because of scientific data that provides a seemingly more detailed overview of life’s complexity. “Einstein once said that the only incomprehensible thing about the universe is that it is comprehensible” (Polkinghorne, 62). Yet, we can still use theories and ideas from both, similar to Ian Barbour’s Dialouge and Integration models, to help us formulate an even more thorough concept of the universe using a human and religious perspective in addition to scientific data.