Believing as I do that the ‘problem’ of science and religion is not a problem at all, provided that each is seen in the correct way and that each does not try to encroach upon the other, it will be my purpose in this paper to point out some of the difficulties in educating secondary school pupils into this fact. In popular thought, and in the thought of the average pupil, science produces severe problems for the religious believer, and it is assumed that the scientist is the purveyor of truth, whilst the religious believer is one who clings to unscientific beliefs in the attempt to hold on to his faith. In popular thought a scientist could not believe in religion because science has supposedly disproved the foundations of religion piece by piece over the centuries. Such a view, however, of science and religion is totally wrong.

The purpose of this paper will be to examine the encounters between Eastern Christendom and the Western Reformation of the Church. The study will include an analysis of the historical background, an introduction to the chief characters involved, and an evaluation of doctrinal issues that have represented the divergent paths of Orthodoxy and Protestantism.

There is no doubt that the writings of Karl Barth give evidence of a critical attitude to the anthropocentric theology of the eighteenth and nineteenth centuries. This critical attitude springs both from the failure of nineteenthcentury theology to make significant inroads into the twentieth century due to the traumatic experience of the first World War, and from Barth's own tlieology as it developed in the post-war years through to the early 1960s. Hence, to expound the relationship between Karl Barth and anthropocentric theology is a two-sided task. On the one hand, his attitude to nineteenthcentury theology may be assessed from his investigations of the theologians of that period. On the other hand, this critical attitude must of necessity be related to and contrasted with his own theological development. In this article, I shall be concerned to examine his attitude to anthropocentric theology in the light of his own developing theology.

It is clear from John 20.31 that Christology is the central concern of the author of the Fourth Gospel, and this article is an attempt to survey some of the main features of the Christology of the fourth evangelist. When classical Christology was being formulated in the period of the creeds and the great councils the Fourth Gospel played an important, indeed a major role in the debates. If our understanding of that Gospel has now changed and developed, and if classical Christology is constantly being re-examined, those factors only underline the importance of a constant return to and re-evaluation of the original sources in general and the Fourth Gospel in particular.