By Pamela R. Winnick

The age-old battle among faith and technology has taken a brand new twist. as soon as the committed scientist-martyr fought heroically opposed to inflexible religionists. yet now the tables have became, and it's confirmed technological know-how crusading opposed to faith, pushing atheistic agendas within the lecture room, in textbooks, and within the media. This publication exhibits how technological know-how has now develop into a faith of its own-an usually fanatical one at that-furiously preaching atheism, punishing dissenters, dictating how and what we must always imagine, and subtly placing its worldviews in every little thing from schooling to leisure. And, with attractive readability, it proves that, with billions of bucks up for grabs within the race for stem mobilephone study, highbrow integrity has been changed with stable outdated greed. With sharp perception and fully unique reporting, this e-book defiantly exhibits the level to which technological know-how is thrashing down faith and the way this systematic tyranny is unmistakably weakening tradition and society.

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This confidence in their ‘superiority’ led the British to view the Italians through an ‘Orientalist’ lens; in fact, the evangelical missionaries who worked in Italy can be seen as agents of ‘cultural imperialism’, for they were convinced that they were exporting a superior religion, Protestantism, and a superior civilisation, the British. Chapters 2 and 4 will analyse in greater depth the anti-Catholicism of British missionary societies and religious pressure groups, with particular emphasis on the British and Foreign Bible Society.

In fact, most of them were Trinitarians; the only adherents to Socinianism were the Unitarians. A large majority were evangelical. Some of them had an apocalyptic eschatology, some were (pre- or post-) millenarian, others neither of those. The soteriology was the same for all: salvation by grace through faith and the Bible as the only source of moral and theological authority. In reality, the tensions between denominations were primarily about different ecclesiastical polities (some of them adopted Episcopalianism, others Presbyterianism or Congregationalism), the Church establishment, and politics (for example, the Methodists were generally more pro-Empire than the Baptists).

Dermot Quinn has remarked that ‘Protestantism, not Popery, was the seed of English greatness’, and that whereas ‘English liberties were Protestant liberties . . M. Hamilton described a walk around the Colosseum, but he could have been writing about Italy at large, for English travellers to Italy returned home with a feeling that they had been in a country without equals, both for its positive and negative aspects – and this quickly projected upon the imagination of the rest of the English nation, with an impact that went far beyond their original intentions.

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