Zeitschriftenartikel zum Thema „Grand Rapids Aquinas College“

Abstract During the 1980s, the methodology of Hungarian-created conductive education began its innovation in becoming an international model for working with individuals with physical disabilities. Its prevalence has increased around the world ever since. These international interests stimulated efforts to develop ways in which the discipline of conductive education (CE) could occur abroad and as a result, develop a worldwide network of practice. In the United States the first establishment of this international model of conductive education occurred in Grand Rapids, Michigan. Under the professional supervision of the András Pető Institute of Conductive Education and College for Conductor Training, (MPANNI in Hungarian), the Conductive Learning Center (CLC) was established in 1999, enrolling students to participate in the conductive education model and also serving as the laboratory school for the Aquinas College (AQ) teacher preparation program for earning the endorsement to teach the Physically and Otherwise Health Impaired (POHI). Currently, this collaborative program at AQ provided with MPANNI is unique in North America.

Michigan State Univ. (MSU) offers 10 certificate programs through the Institute of Agricultural Technology. These programs are campus based, approximately three semesters in length, and include a professional internship. Efforts were made in horticulture to expand programs into major population centers through joint programs with community colleges. Cooperative agreements were developed with Grand Rapids Community College and with Northwestern Michigan College in Traverse City. Issues addressed in the agreements include recruiting, admissions, advising, financial aid, integration of curriculum from both institutions, distance-learning delivery through the CODEC system, instructional commitments from campus-based and adjunct faculty, procedures for transfer to bachelor's degree program at MSU, and graduation. The symbiotic relationship between the institutions has expanded curriculum opportunities in the local areas, increased accessibility to MSU Horticulture programs, and better serves the nontraditional student. Outreach efforts for academic programs complement the traditional outreach that has occurred through the Cooperative Extension Service.

During my sophomore year at Calvin College on the eastern reaches of Grand Rapids, Michigan, I transitioned from the residence halls, alive with energetic eighteen-year-olds, to a creaky century-old parsonage on the west side of Eastern Avenue, down which emergency vehicles make nightly pilgrimages and sirens provide the evening soundtrack. I was living in Project Neighborhood, six homes gathered under the banners of intentional living, community engagement, and Calvin College residence life. The program attracts justice-minded students and mentors; each house comprises a covenant that centers on concerns of, among others, Christian discipleship, environmental sustainability, local activism, and food justice. The most significant component, though, is the commitment each house makes to serve its neighborhood in partnership with a local organization. My house, Peniel, which means “to see the face of God,” received support from Eastern Avenue Christian Reformed Church, so we worshipped there on the occasional Sunday, spent a few Saturdays at the food truck, and participated in its tutoring program on Thursday nights.

Background and Objectives: Medical students who train in rural communities are often exposed to physicians practicing a broad scope of care, regardless of discipline. We examined how rural education is associated with practice specialization rates for students who match in primary care or general core specialties. Methods: We linked practice and specialty data (2016 AMA Masterfile dataset), demographics (American Medical College Application Service data), and internal college data for 1974-2011 Michigan State University College of Human Medicine graduates who received clinical education on either the Upper Peninsula (rural) or Grand Rapids (urban) campuses. Current practice was verified using internet searches. We compared specialty and practice data by rural or urban campus, controlling for multiple variables. Results: More rurally-trained graduates entered primary care (PC) residencies (128/208, 61.5%) than urban-trained graduates (457/891, 51.3%; P<.01), with rurally-trained graduates being twice as likely to enter family medicine (FM) residencies. Most FM residents remained PC physicians (205/219, 93.6%). Internal medicine residents were least likely to remain in primary care (91/189, 48.1%). Of the general core disciplines, general surgeons were least likely to remain in general surgical practice (45/134, 33.6%). Within each PC or general core discipline, the proportion of graduates who specialized did not differ by type of campus. Conclusions: Rurally-trained graduates are more likely to practice primary care, chiefly due to increased likelihood of choosing a FM residency. Graduates entering PC or general core residencies subspecialize at similar rates regardless of rural or urban education. FM residency match rate may be the best predictor of long-lasting impact on the primary care workforce.

Abstract The human genome contains G-rich regions that are over-represented in many cancer gene promoters. These can form higher-order G-quadruplex arrangements under the influence of an appropriate and selective small molecule compound. The resulting ligand-G-quadruplex complex may be resistant to polymerase read-through and thus results in transcriptional down-regulation of target genes. QN-302, based on a tetra-substituted naphthalene diimide chemotype, is a potent and selective G-quadruplex-binding compound that has been designed and initially developed at University College London. It displays single-digit cell growth inhibition in a panel of pancreatic ductal adenocarcinoma (PDAC) cell lines. RNA-seq analysis shows that it is a pan-quadruplex agent, down-regulating the expression of multiple G-quadruplex-promoter cancer genes and pathways in PDAC. It also shows in vivo anti-tumor activity in several animal models for PDAC, with low toxicity observed at therapeutic doses. QN-302 was licensed to Qualigen Therapeutics Inc in January 2022. It was granted Orphan Drug designation by the FDA in December 2022 for PDAC. This was followed by extensive regulatory toxicological and pharmacological studies together with successful scale-up synthesis, purification and formulation. QN-302 was granted IND clearance in August 2023 by the FDA for phase 1 clinical trials in advanced or metastatic solid tumors. This Phase 1a clinical trial is being conducted in two USA cancer centers (START Midwest, Grand Rapids, MI and Honor Health, Scottsdale, AZ) using a protocol based on 28-day once-weekly dose escalation and evaluation of three potential biomarkers, two of which have been suggested by transcriptomic analysis as being indicative of G-quadruplex-induced drug response and accompanying decrease of anti-tumor activity. So far 1 Cohort (3 patients) has been dosed at the lowest dose of 1.62 mg of QN-302 as part of this Phase 1a clinical trial. Patient #1, a male patient of metastatic pancreatic cancer, is currently in Cycle 4 of therapy showing Stable Disease and no AEs or SAEs reported. Patient #2, a female patient of metastatic colorectal cancer, completed Cycle 2 after which she showed progression upon CT Scan before entering Cycle 3 and was taken off study. Patient #3, a male patient of metastatic PDAC, is currently ending Cycle 2, about to enter Cycle 3, showing Stable Disease upon CT scan. All patients dosed showed no AEs, SAEs or side effects. They were also clinically observed to have improved QOL compared to prior SOC while on therapy with QN-302, This presentation will outline this unique approach and summarize safety, tolerability, PK/PD data and any early clinical data as described above including preliminary biomarker data now that clinical evaluation has commenced. The advantages and challenges of QN-302 will also be discussed. Citation Format: Tariq Arshad, Stephen Neidle, Sreenivasa Chandana, Erkut Borazanci. Early clinical experience with a novel first-in-class G-quadruplex experimental anti-cancer drug [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2024; Part 2 (Late-Breaking, Clinical Trial, and Invited Abstracts); 2024 Apr 5-10; San Diego, CA. Philadelphia (PA): AACR; Cancer Res 2024;84(7_Suppl):Abstract nr CT105.

This research work argues that religious conviction is contributory to the making of the culture of Capitalism in the West. This was presented by annotating Max Weber’s Sociology of Religion. There, the study presents Capitalism’s cultural values influencing the behavior and attitude of the modern man. From here, the paper establishes how the values of Capitalism, in the global extent, became the main culprit in the destruction of the ecological system. To see both sides of the story, the paper examines how capitalists respond to this environmental crisis created mainly by them. At this point, the paper argues why the ‘method’ of most economic experts, including those of the philanthrocapitalists, fails in resolving the problem of sustainability vis-à-vis environmental wellbeing. After discoursing on what Capitalism has done and the illeffects it has produced, the paper presents a dialectic between Capitalism and Creation spirituality. There it argues why Creation spirituality, reflected from the different faith traditions, becomes the appropriate cultural consciousness that serves as antidote to the environmental malaise caused by Capitalism. While a synthesis between the two opposing values of each spheres could be made using a dialectical framework, the paper opts instead to take the position of Creation spirituality. The paper points out that the way to counteract the “colonizing” position of Capitalism is for religion to take charge. In the end, the paper argues that only in paradigm-shift where the position of Creation spirituality is taken, that genuine solution can be achieved in this pressing environmental crisis. Lastly, the paper recommends to utilize the principles and values of Creation spirituality via incorporation of it in religious academic curricula. Likewise, the study bids the same in the wider sphere of interreligious relations and communications that religious leaders, preachers and teachers should consider as a course of action to take. ReferencesBakan, J. (2004). The Corporation: The pathological pursuit of profit and power. NY: Free Press.Bhaktivedanta Vedabase. Retrieved from www.vedabase.com/en/bg/11Bowker, J. (2015). Beliefs that changed the world: The history and ideas of the great religions. London, United Kingdom: Quercus Publishing.Carroll, A. and Buchholtz, A. (2008). Business and society: Ethics, sustainability and stakeholder management. Cengage Learning.Chief Seattle. (2000). The speech of Chief Seattle. Carlisle, MA: Applewood Books.Clayton, P. (2004a). “Panentheism in metaphysical and scientific perspective”, in In whom we live and move and have our being: panentheistic reflections on God’s presence in a scientific world, P. Clayton and A. Peacocke (eds.), Grand Rapids, MI: William B. Eerdmans, pp. 249-264.de Chardin T. (1975). The human phenomenon. NY: Harper and Row.Fox, M. (1983). Original blessing. Santa Fe, NM: Bear and Company.Fox, M. (ed.) (1987). Hildegard de Bingen’s book of divine works: With letters and songs. Santa Fe, NM: Bear and Company.Friedman, M. (2002). Capitalism and freedom (40th Anniversary Ed.). Chicago: University of Chicago Press.Habermas, J. (1984). The Theory of communicative action vol. 1: Reason and rationalization of society. Boston, MA: Beacon Press.Horkheimer, M. (1982). Critical theory selected essays. New York: Continuum Pub.IPerceptive: Ibn-Arabi Quotes. Retrieved from https://iperceptive.com/authors/ibn-arabi-quotes.htmlJung, C. G. (2006). The undiscovered self. New York, NY: New American Library.Knight, K. (2017). The Summa Theologiae of St. Thomas Aquinas. Retrieved from http://www.newadvent.org/summa/1065.htmMarx, K. (1990) [1867]. Capital, Volume I. London: Penguin Classics.Nhat Hanh, T. (1999). Going home: Jesus and Buddha as brothers. New York, NY: Penguin Group.O’ Murchu, D. (2004). Quantum theology: Spiritual implications of the new physics (Revised Ed.). NY: The Crossroads PublishingCompany.Pope Francis (2015). Laudato Si: On care for our common home. Rome. Rasmussen, L. (2005). Earth community, earth ethics. Makati, Philippines: St. Paul’s.Rieff, D. (2015). The Reproach of hunger: Food, justice, and money in the twenty-first century. New York, NY: Simon & Schuster.Smith, A. (1977). The wealth of nations: An inquiry into the nature and causes of the wealth of nations. Chicago: University of Chicago Press.The Meister Eckhart Site. Retrieved from https://www.ellopos.net/theology/eckhart_in-creatures.htmlWeber, M., & Kalberg, S. (2013). The Protestant ethic and the spirit of Capitalism. Abingdon, Oxon: Routledge.

DIGITAL LIFE TOGETHER: The Challenge of Technology for Christian Schools by David I. Smith, Kara Sevensma, Marjorie Terpstra, and Steven McMullen. Grand Rapids, MI: Eerdmans, 2020. 377 pages. Paperback; $29.99. ISBN: 9780802877031. *All of us who are invested in Christian education, parents, administrators, building committees, boards, and especially teachers, have struggled with the role that digital devices should play in our schools and in the lives of our children. For this reason, Digital Life Together is a gift to the Christian education community in North America. This book is a careful, detailed, and comprehensive look at how a couple of Christian schools chose a 1-1 device-to-student strategy and lived with the technology in this intensive way. Regardless of where one falls on the spectrum, from full adoption to complete rejection of digital technology in schools, this book will broaden and deepen your discussions. *The authors chose a Protestant Christian school system with approximately 1,500 students (labeled "Modern Christian Schools" for purposes of anonymity) across several campuses that had a mature 1-1 device-to-student approach to technology as the primary focus of their study. For comparison, they also looked at another Midwestern Protestant Christian school system from the same tradition and also surveyed graduates of Christian schools at a nearby Christian liberal arts college. Classroom observations, surveys, focus groups, case studies, and document analysis were used to "shed light on lived experience and changing beliefs and practices of members of a Christian school community embracing new technologies" (p. 26). An appendix on the research methods is included for those interested. *In order to get specific, the bulk of the book is divided into five sections: mission, teaching and learning, discernment, formation, and community. More detailed questions are raised to broaden and deepen the observations of how technology affected students at these schools. These questions are the anchors for the relatively short chapters that comprise the book. *As is befitting such an exploration, the authors are appropriately agnostic about both the wisdom and the efficacy of the intense use of technology in education. They highlight where there are successes from the school's perspective. For instance, they relay an example in which the mission-driven rationale for adopting the technology has made its way into the mind of a student (p. 46). Likewise, graduates from the focus schools indicate that the "technology program at Modern Christian Schools may be having some positive impact in terms of helping students manage their screen time" (pp. 166-67). Failures are also observed and noted. Most surveyed students acknowledged that the technology allowed them to find answers without really understanding them and led them to look for easy answers to problems. More than one third of them agreed that the technology encouraged them to skim over material rather than reading deeply (p. 128). The technology was also observed to promote unhealthy practices of task completion. Students were inclined to get work done quickly and then shop online, or use class time to shop in the anticipation that they would complete the work later (p. 132). Many other examples of positive and negative outcomes could be cited. *Perhaps one of the most intriguing lines of questions for administrators was how overtly Christian mission statements that were central in the adoption of technology could be co-opted by non-Christian aspirations as one moves out from the administration to the broader school community. "The way the mission was understood in the wider community was also shaped by broader social aspirations and implied stories about success" (p. 53). In reference to literature sent to the alumni community, the authors note that, "Appealing to existing community desires and values, including those focused on material advantage, was a way to build support for the program ... The focus group data suggest that this strategic communication choice left its mark" (p. 59). In the case of Modern Christian Schools, this uncomfortable mission slippage had to do with technology, but the same phenomena could occur with other program launches. *Digital Life Together is impressive in many ways. It is a careful, detailed account that remains highly readable and intriguing. Its structure, including the questions at the end of each chapter, makes it amenable to individual pondering and to group reading. Although there are detailed endnotes with citations, it would be helpful to have an appendix summarizing further readings on the general topic of technology, and of technology in education more specifically. As an educator, the book leaves me with many more questions--a real accomplishment in my estimation. *Reviewed by Paul Triemstra, Principal of Ottawa Christian School, Ottawa, ON K2J 3T1.

GOD AND GAIA: Science, Religion and Ethics on a Living Planet by Michael S. Northcott. New York: Routledge, 2023. 271 pages. Paperback; $40.00. ISBN: 9780367627744. *Biodiversity loss, water pollution, and declining soil health are major indicators of the ecological crisis facing our planet today. Science can be consulted to address these issues; however, as Michael Northcott argues in his latest book, God and Gaia: Science, Religion and Ethics on a Living Planet, unless science resists its scientism it will only exacerbate the current ecological crisis. *Northcott, an ordained Anglican priest and Professor Emeritus of Ethics at the University of Edinburgh, has written extensively on environmental issues.1 In God and Gaia, Northcott explores the Gaia theory of James Lovelock--that "the Earth and her creatures are active agents in the generation of conditions which make the Earth habitable for Life" (p. 2)--from a religious ethics perspective. In effect, "God" in the book title does not indicate that the author will be taking a specifically Christian angle on the Gaia theory, but rather taking something more akin to a comparative religions approach. The book is a collection of previously published papers along with new material curated into eight chapters, each with its own abstract and notes section. This arrangement, along with chapter subheadings, aids the reader in following along with Northcott's exploration of the Gaia theory. Northcott draws from a variety of published sources, along with his diverse experiences in Borneo, to get his main points across regarding the dangers of scientism in contrast to the restorative powers of Gaia. *Scientism, the condition in which only knowledge gained from observations is considered true, is an ideology that has created, according to Northcott, a "bifurcation between nature and culture." Northcott provides a history of scientism describing how, following the European enlightenment, anything that was not measurable tended to be viewed with suspicion by many in the West. He elaborates that scientific reductionism led to a top-down approach where the "rights of corporate agents trump the rights of people and species to stable and safe habitats" (p. 157). Northcott uses the example of the global response to the COVID-19 pandemic to demonstrate the full potential of scientism and its globalist and technocratic top-down control. Here, Northcott's one-sided argument regarding the benefits of ivermectin, the ineffectiveness of vaccines, the dangers of lockdowns, and the evils of the United Nations may distract readers from his intent of describing top-down control. *In contrast to scientism and its top-down control, Northcott recommends a Gaian approach to addressing the ecological crisis. While God and Gaia is not an introductory textbook, it does provide a thorough overview of the theory and its history. With an understanding of the Gaia theory in place, Northcott focuses on connections between Gaia and Hindu, Taoist, and Christian religious traditions. For Northcott, the Gaia theory can be interpreted as a rediscovery of beliefs held by earlier faith traditions. With great respect, he demonstrates how the Vedic Trinity and the Tao have parallels with Gaia theory's emphasis on the agency of all organisms. Northcott then eloquently demonstrates that medieval Christianity also emphasized the sense of agency in all organisms. Northcott, drawing on philosophers such as Seyyed Hossein Nasr, explains that most western Christians are unaware of the sacred cosmology of their tradition and its emphasis on the agency of being. For the betterment of the planet, Northcott urges religious traditions "to make more prominent in their liturgies the symbiotic relations between humans and other animals which for most of human history has been central to their mutual flourishing" (p. 261). *Overall, God and Gaia does an excellent job of contrasting the current approach of scientism versus the moral and spiritual Gaian philosophy to address the ecological crisis. Northcott is calling for a revival of core aspects of human traditions which modern secular science and philosophy have diminished. This Gaian revival recognizes the agency of all of Earth's systems. Although the Gaian revival and its earth-centered philosophy deviates from a distinctly Christian approach to creation care, readers should find some comfort in this revival as it shows that we are not alone in our efforts to restore the ecological integrity of the Earth. *Note *1See Michael S. Northcott, The Environment and Christian Ethics (New York: Cambridge University Press, 1996); ------, A Moral Climate: The Ethics of Global Warming (London, UK: Darton, Longman and Todd, 2007); and ------, A Political Theology of Climate Change (Grand Rapids, MI: Eerdmans, 2013). *Reviewed by Bruce Friesen-Pankratz, Assistant Professor of Environmental Science, Natural and Social Science Department, Providence University College, Otterburne, MB R0A 1G0.

2084: Artificial Intelligence and the Future of Humanity by John C. Lennox. Grand Rapids, MI: Zondervan Reflective, 2020. 124 pages. Hardcover; $19.99. ISBN: 9780310109563. *Oxford mathematician and science philosopher John C. Lennox has been active in Christian apologetics for more than ten years. Best known, perhaps, for his debates with Richard Dawkins, Christopher Hitchens, Michael Shermer, and others (many of these debates are readily available online), Lennox has written numerous books defending the rationality of Christian faith. Many of his books address relationships between science and Christianity, such as his 2009 release: God's Undertaker: Has Science Buried God? *Lennox firmly believes that science and faith are compatible, as demonstrated by his easy way of integrating knowledge from science and theology. He often uses argument from design logic for God's existence. From his mathematical perspective, he points to the improbability of biogenesis to argue for the direct, non-evolutionary creation of life by God. As a result, he is often associated with advocates of intelligent design (ID). While the merits of ID with respect to creation matters are contested, it is indispensable when considering a future that will be (intelligently?) designed and built by human society. This is the central focus of 2084, its title a leap forward from George Orwell's 1984. *In chapters 1-3, Lennox cites many secular writers, utopian and dystopian, to highlight future possibilities. Their work accords with the assertion that artificial intelligence (AI) is of central importance; "AI will inevitably affect us all," so it is of interest not only to developers, but also to "philosophers, ethicists, theologians, cultural commentators, novelists, and artists" (p. 16). *But what is AI? Lennox offers his answer in two parts. Part one, chapters 4-5, examines "narrow" AI: computer systems designed to fulfill specific tasks, such as analyzing vast amounts of data or assisting in diagnosing illnesses. Narrow AI is operational now, providing great benefits to society, and its future potential is even greater. Unfortunately, like most technologies, it can also be corrupted by human sin. Lennox is not a Luddite, but he is realistic about AI's risks, and he lauds Christians involved in developing AI, such as Rosalind Picard at MIT. *Part two, chapters 6-7, describes the wider hopes some people have for AI, such as fundamental changes to human life. Indeed, transhumanists believe AI will eventually solve all the problems that beset human beings, including the "technical" problem (p. 85) of death itself. This hope is based on the development of Artificial General Intelligence (AGI): a conscious, self-improving, superintelligent computer system. Human creativity would, in effect, bestow life on a technological artifact, just as God breathed life into the dust of the earth in Adam. These aspirations reveal, according to Lennox, a hope to become gods, the realization of the false promise of the serpent in Genesis 3. *In chapter 8, Lennox interprets such utopian hopes as rejecting God and his promises. He notes the irony "that those who are seeking to create a superintelligence do not realize that there is good evidence that a superintelligence, the superintelligence, already exists: God the Creator and Sustainer of the heavens and the earth" (p. 117). By rejecting the creator, the creatures made in God's image are diminished and at risk of being made "useless" (p. 128). *From a traditional Christian perspective, chapters 1-8 (more than half the book) provide a good overview of AI as the cornerstone of transhumanism. Anyone un-familiar with such matters will benefit from the account Lennox offers. Nevertheless, he skips over many of the details to get to his main interest: chapters 9-13, in which he develops his theological and eschatological perspectives on AI and its potential impacts. *Lennox is neither a preterist nor a post-millennial. Instead, he integrates the apocalyptic passages of Daniel, 2 Thessalonians, and Revelation to visualize what lawless progress in AI could produce. Ultimately, Lennox connects dystopian views of advanced technology, especially AGI, to the apocalyptic "beasts" in Daniel and Revelation. The mysteries of the apocalyptic genre do not concern Lennox; he is confident that the full meaning of such mysteries will become apparent as events unfold (p. 205). In the meantime, the prophecies encourage believers to be watchful and to guard against deception. With this call for watchfulness, Lennox moves to his conclusion: "There is no way to a glorious future that bypasses the problem of human sin, and the only one who has offered a viable solution to that problem is Jesus Christ, who faced it head-on on the cross" (p. 227). *For too long, many Christians have focused exclusively on matters of human origins, but the future of human life is ignored. Yes, all Christians look for the return of Christ, but what of the time between now and then? It seems that few believers are even aware of the challenges they will face later this century. By examining the future from a biblical perspective, Lennox offers an important corrective. *Christians will disagree over the future of human life, just as they do about human origins. In 2084, Lennox offers his views of the future, in accordance with his reading of scripture. His conclusions will satisfy some readers--and dissatisfy others--but 2084 will certainly inform them of AI and its importance. As believers ponder the future, by God's grace the church can remain true to its mission, finding answers to tough questions by searching the scriptures in light of the doctrines they reveal. *Reviewed by David Winyard, Associate Professor of Engineering, Grace College, Winona Lake, IN 46590.

NEWTON THE ALCHEMIST: Science, Enigma, and the Quest for Nature's "Secret Fire" by William R. Newman. Princeton, NJ: Princeton University Press, 2019. xx + 537 pages, including four appendices and an index. Hardcover; $39.95. ISBN: 9780691174877. *If there is one person associated with developments in the physical sciences, it is Isaac Newton (1642-1727). For many, he represents the culmination of the seventeenth-century Scientific Revolution: its point of convergence and simultaneously the point from which science began to exercise its full influence on society. His work is often considered as thoroughly modern: well-designed experiments; precise and clearly articulated mathematical-physical principles which invite deductions further tested by measurement and experiment; and great discoveries in astronomy (universal law of gravitation), in optics, in mechanics, and in mathematics (the calculus). For many, Newton provided the model for physical theory for the next two hundred years. *And yet, this generally accepted description of Newton fails to capture the tension and diversity in Newton's work. The discovery of Newton's alchemical manuscripts (containing no fewer than one million words) by the economist John Maynard Keynes at an auction at Sotheby's in 1936 partially lifted the veil. In 1947, Keynes offered his rather candid assessment of Newton's alchemical work: he "was not the first of the age of reason" but rather "the last of the magicians." *However, in the last two decades, we have come to understand and appreciate that alchemy was not simply deviant behavior by "magicians" or charlatans, but rather part and parcel of the make-up of the Scientific Revolution. Alchemy, or better, chymistry, was a central part of the early modern study of nature. One of the leaders of this historiographical revolution has been William Newman, distinguished professor in the Department of History and Philosophy of Science and Medicine at Indiana University. [For more on this revolution, see my review of Lawrence Principe's book The Secrets of Alchemy in PSCF 66, no. 4 (2014): 258-59.] Newman has written several seminal books: for example, Atoms and Alchemy: Chymistry and the Experimental Origins of the Scientific Revolution (2006) and Promethean Ambitions: Alchemy and the Quest to Perfect Nature (2004). *Newton the Alchemist displays Newman's fifteen-year dedicated study of Newton's alchemical manuscripts. This is the book for anyone who wishes to understand the background, implementation, and experimentation characteristic of Newton's long and abiding interest in alchemy. Newman introduces us to a Newton who wished to be an adept alchemist (even as a student at the Free Grammar School in Grantham) and kept the alchemical fires burning throughout his life, not only in Trinity College at Cambridge University, but also as warden of the Royal Mint. Newman also shows that alchemy is not inherently unscientific or irrational, nor that Newton was an outlier. Such contemporary luminaries as Robert Boyle, Gottfried Leibniz, and John Locke were also involved in alchemical endeavors. *In the first chapter, "The Enigma of Newton's Alchemy: The Historical Reception," Newman addresses the claims of two of Newton's most illustrious interpreters: Richard Westfall and Betty Jo Teeter Dobbs. For Dobbs, Newton's belief in alchemical transmutation was a religious quest, with the "philosophic mercury" acting as a spirit mediating between the physical and divine realms. For Westfall, Newton's alchemical research, involving invisible forces acting at a distance, allowed him to develop his theory of universal gravitation, published in the Principia of 1687. Newman calls both claims into question based on his close reading of the extant alchemical papers, many of which Dobbs and Westfall were not able to see. Newman wishes to determine the "hidden material meaning of the text" (p. 46), rather than advance any broad metaphysical or soteriological claims on Newton's part. *In chapter 4, "Early Modern Alchemical Theory," Newman reveals how heavily influenced Newton was by European alchemists, above all by the Polish alchemist Michael Sendivogius. Drawing on their experiments, Newton, in the 1670s, developed an all-encompassing geochemical theory of nature, according to which the earth functions as "a 'great animall' or rather an 'inanimate vegetable'" (p. 64). In Newton's view, this process explained gravitation (among many other things), although he would abandon this idea when he came to write the Principia. *In collaboration with others, many at Indiana University, Newman has organized, read, and carefully compared Newton's alchemical manuscripts. [Readers can see the results at www.chymistry.org.] In his analysis, Newman employs an approach which he calls "experimental history." This involves at least two elements: (1) a careful textual linguistic analysis of alchemical manuscripts and their experimental details; and (2) an effort to repeat the experiments in a modern laboratory setting. To understand alchemical manuscripts is indeed a challenging undertaking involving an understanding of "materials, technology, and tacit practices," as well as deciphering "hidden terms or Decknamen" used for chemical substances, and the intricate symbols employed to designate them (see "Symbols and Conventions," pp. xi-xvii). *Newman repeated many of Newton's experiments, revealing many of his laboratory practices for the first time. The results are sometimes spectacular (see, for example, the colored plates 4-10 between pages 314 and 315). They clearly show how dedicated Newton was in his efforts to improve his knowledge of the natural world. Newman's final assessment: "Nowhere in Newton's scientific work can we see the same degree of combined textual scholarship and experiment that we encounter in his alchemy" (p. 498). *What may we learn from reading Newton the Alchemist? One thing for sure: that our contemporary scientific textbooks and enlightened culture celebrating Newton's "positive" results--the astronomical "System of the World" and his three laws of motion in mechanics--are a one-sided picture of Newton's work and life. By blithely neglecting his interests in alchemy, cabbalism (number mysticism), theology, chronology, and biblical prophecy, as well as Newton's deep sense of vocation (calling), they all too frequently divide his work into two predetermined categories: science and pseudo-science. It is certain that Newton's alchemy is not pseudo-science. History, and scientific practice as well, are never, if ever, so tidy. Newton's passionate pursuit of a coherent worldview is a reminder to us of the rich context in which science is embedded. Newman's book underscores the fact that science, our science too, is impelled by deep commitments, social and political factors, and personal ambition and motives. *Reviewed by Arie Leegwater, Department of Chemistry and Biochemistry, Calvin University, Grand Rapids, MI 49546.

Resumen: El presente artículo se encuentra dividido en cinco apartados que permiten que su lectura y comprensión sea mucho más amigable. Es interesante y entender que el tema del terrorismo es un tema de naturaleza dinámica y cambiante, en el artículo se estudiara los diferentes tipos de terrorismo que existe y el impacto que ha tenido en el establecimiento de los estados de seguridad pública, así como la afectación a los derechos humanos de las personas y los regímenes jurídicos en los cuales se tipifica esta figura. Abstract: This article is divides into five sections that allow its reading and understanding to be much more user-friendly. It is interesting to understand that the issue of terrorism is a dynamic and changing issue, the article will study the different types of terrorism that exist and the impact it has had on the establishment of states of publica security as well as the impact to the human rights of persons and the legal regimes in which this figure is typified. Fuentes de consulta: Arendt H. (2006) Sobre la revolución, Madrid: Alianza. Báez Corona, J. F. (2015). El realismo mágico jurídico (recreación legal de una ficción literaria con especial referencia a Latinoamérica). Justicia. (28), 15-31. doi:http://dx.doi.org/10.17081/just.20.28.1032 Báez, J. (2021). Tradición contra innovación en los modelos de formación jurídica universitaria en México. Revista de Derecho. (56). 137-153. https://dx.doi.org/10.14482/dere.56.340 Bakke E. (2015) Terrorism and Conterterrorism studies, comparing theory and practice, Netherlands, Leiden University Press. Bobbio N. (2004) Estado, Gobierno y Sociedad por una teoría general de la política, México, Fondo de Cultura Económica. Caillois R. (1973) La cuesta de la guerra (trad.) Rufina Bórquez, México, Fondo de Cultura Económica. Coteño Muñoz A. (2018) “Terrorismo individual los atentados perpetrados por actores solitarios” Eunomía. Revista en Cultura de la Legalidad, número 15 Madrid, Universidad Carlos III. 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ILLNESS, PAIN, AND HEALTH CARE IN EARLY CHRISTIANITY by Helen Rhee. Grand Rapids, MI: Eerdmans Publishing, 2022. 367 pages. Hardcover; $49.99. ISBN: 9780802876843. *"The practice of medicine is an art, not a trade; a calling, not a business; a calling in which your heart will be exercised equally with your head." --William Osler (1849-1919) *Helen Rhee, professor of the History of Christianity at Westmont College, has encapsulated this famous saying in her recent book, Illness, Pain, and Health Care in Early Christianity by demonstrating how partially objective medicine as an early science co-evolved with subjective religious thought throughout early Greek, Roman, and Christian history. Indeed, even today, a patient's pursuit of relief from suffering often involves the clinical science of medicine occurring arm-in-arm with spiritual care. Such examples include use of hospital chaplains, visitation and assistance from members of a congregation, and personal prayer. This book is comprehensive in nature and academic in tone, and Rhee has found some fascinating continuing threads of healthcare occurring in these aspects of Western civilization. *The book begins with general ideas of illness in all three cultures. Greek culture considered the importance of the Hippocratic ideas such as humoralism (defined as various body fluids and their effect on human illness) as well as prioritizing an individual's health to be a societal priority. The emphasis placed on one's individual health inherently makes sense when one considers Greek culture's lack of modern medicine, the absence of understanding public health, the high mortality rate of pregnant women and young infants, and the constant presence of death in their society (pp. 1, 2). A Greek athlete was considered the exemplar of health with the expectation that their health attributes, like all humans, would decline over time. *Roman ideas followed, led by Galen, in which each part of the body was defined simply by its usefulness and its ability to work together in concordance with every body part to make up a healthy human. Thus, Galen believed that all human function descended from a divine design; this was in sharp contrast to the ideas of Epicurus who believed nature's design had random underpinnings. This early philosophical debate involving Roman medicine still continues almost 2,000 years later with regard to a potential purpose versus a lack of purpose in biological evolution. Typically, suggestions for changes in diet and exercise were the main Roman recommendations in the setting of illness, in that medicine and public health would not be viable study areas for many centuries. The author brings up the stark reality of terrible sanitation in ancient Rome which exacerbated many of the infectious pandemics. In fact, pandemics often were considered a part of divine punishment possibly for unknown sins. We can consider the parallels of pandemics of our time, such as those associated with HIV/AIDS or COVID-19, which unfortunately have been incorrectly associated with societal sin. *Subsequent early Christian ideas regarding health and illness received significant influences from both Greco-Roman and Hebrew society. Illness was considered more holistic--encompassing both the physical and the spiritual. Specific cultural influences affecting early Christian society's views on health included the importance of caring for others (for example, Deut. 15:10) and the Levitical dietary restrictions which probably had some health benefits (p. 3). A healthy person would benefit from overall shalom; a decline in one's health could be considered demonic. Jesus was seen as the perfect healer through his miracles, and stories of healing in the Gospels were added to the already-present Greco-Roman influences such as the balancing of humors. Mental illness, which is still under-appreciated and considered an individual "weakness" in much of today's society, was evaluated and treated using the entire gamut of early Christian thought: from being a disease of the soul, to being a result of divine judgment, to being a physical problem (perhaps not yet understood during that time period). *The next section of the book contains ideas of physical pain utilized in all these early societies. Greeks used pain as an essential part of determining a physical diagnosis: pain is still an important concept utilized in modern healthcare. Romans expanded such thinking to consider pain as a disruption of the body's natural state; thus, they emphasized the importance of bringing the body back to its natural order. As an example, Galen felt that patients were not able to explain pain well. and this meant that the final opinion of pain resided solely with the medical provider. Such thoughts have had disastrous effects right up to today, when one considers healthcare's role in causing the recent opioid crisis in the United States (p. 4). Written pain narratives in Roman history were extensive and often seem to model the current history and physical examination process taught to modern medical students. Early Christian ideas of pain were somewhat parallel to Stoic belief structures in which human pain could be used as a learning tool. Early Christian writers often considered the imitation of Christ's suffering through the suffering of an individual as a learning, holy experience. Such ideas eventually led to the concept of the "martyr," which the author describes using examples in wonderful detail. *The last section of the book deals with healthcare in the ancient world, and I found this part of the book most fascinating when considering how healthcare is practiced in modern society. Both Greeks and Romans utilized their temples as places of healing, utilizing prayer and purification rituals. Treatments were extremely limited, mainly due to a lack of understanding the scientific method. Dangerous bleeding, purging, and cauterization were common ancient practices. The author points out that the Romans did build hospitals for a time, but the hospitals were used simply for preserving the health of property (slaves) and soldiers. *Early Christians considered medicine as a gift from God, and their building of early hospitals (in reality, often homes to provide rest and nutrition for the sick) during times of recurrent plagues likely marked a significant advancement in early healthcare as such simple but essential therapies do have healing benefits. It is fascinating to see early writers, such as Origen, believe that more spiritual people would be healed by God while not necessarily requiring medical care from a physician. These propositions parallel pseudo-scientific ideas that still percolate in modern society; the rise of the anti-vaccination movement in some religious movements is a good example. Regardless of the writing of early Christian writers, it is understandable that many patients would continue to follow some of the pagan medical therapies of Greco-Roman society, since good treatment options were limited, while the writing of the ancient Greeks and Romans in essence provided a "second opinion" in care. *I have many good things to say about this book. Rhee goes into great detail regarding the writings of healers in ancient Greek, Roman, and Christian societies. Examples of patients and therapies used to heal in these early historical periods are provided in extensive detail. Many of the medical aspects of prevention continue to echo in today's society, including the emphasis on exercise and diet to improve health, using pain to determine a cause of illness, and the building of hospitals to improve care. Unfortunately, there is also the continuation, in some religious systems, of the idea that illness is due to sin in which prayer alone can cure. Such beliefs are unfortunate; a better belief is that God has provided modern medicine as a gift to improve humanity's well-being. I highly recommend this book, not only for people interested in early healthcare in Greco-Roman and early Christian society, but also for people looking at the evolution of healthcare over time as it began to slowly progress into today's scientific, evidence-based, modern medicine. *Reviewed by John F. Pohl, MD, Professor of Pediatrics, Primary Children's Hospital, University of Utah, Salt Lake City, UT 84113.

NAVIGATING FAITH AND SCIENCE by Joseph Vukov. Grand Rapids, MI: Eerdmans, 2022. 179 pages. Paperback; $19.99. ISBN: 9780802879615. *Joseph Vukov, Assistant Professor of Philosophy at Loyola University Chicago, takes on the relationship between sciences and Christian faith in his engaging book Navigating Faith and Science. Written for a popular audience, Vukov discusses three models for the sciences-faith relationship: conflict, independence, and dialogue. *Ongoing conversation always takes place in the context of a relationship, and I like to think of the sciences-faith relationship as such an ongoing conversation. Conversation in any relationship can be challenging. Similarly for the sciences-faith relationship. Human conversations are dynamic, full of surprising twists and turns, frustrations, joys, and pains. Similarly for conversations among sciences and faith. *Intellectual arrogance negatively affects sciences-faith conversations. Vukov's helpful starting point in chapter 1 frames intellectual humility as crucial to navigating the sciences-faith relationship. He argues that intellectual humility involves "a cognitive aspect (accurate self-assessment), an emotional aspect (not being caught up in one's own desire to be right), and most importantly, a purposeful aspect (aiming at the truth)" (p. 15). Vukov has insightful things to say about intellectual humility as a human virtue reflecting appropriate appraisal (Rom. 12:3) of our finitude. He rightly points out that a confident faithful Christian "is not intellectually arrogant," but trusts deeply in God's promises and wisdom (p. 25). How does this help with the sciences-faith relationship? Practicing intellectual humility avoids intellectual arrogance in the sciences-faith relationship. *Vukov discusses conflict in chapter 2, following Ian Barbour in christening a conflict model for the sciences-faith relationship. While Vukov identifies intellectual arrogance as an important source of conflict, this does not explain why conflicts arise. Conflict is possible only on concordance models for the relationship. A concordance model presupposes that along with whatever principles of biblical interpretation we adopt, we also demand that there necessarily must be a correspondence or implication between scientific and faith statements. Think of a jigsaw puzzle, in which scientific and faith statements contribute pieces to the puzzle but also function as constraints for what can fit into the puzzle. *For instance, modern young-Earth creationism presupposes that the statements of Genesis 1 constrain or correct any scientific statements about the age of the earth. In contrast, day-age interpretations presuppose a correlation between the days of Genesis 1 and geological ages. When one reads Genesis 1, assuming that its statements necessarily have correspondence to or implications for scientific statements, conflicts between the sciences and faith arise. The above statement explains why conflict models are concordance models. Concordance models almost always pitch a battle between taking sciences or faith as primary in setting the constraints on what goes into the puzzle. But this is a false forced choice. The concordance assumption demands we choose between what God reveals to us through the detailed study of his good creation and what God reveals to us through the study of scripture. *Vukov claims, "According to the Conflict Model, science and religion compete to answer the questions we have about ourselves and the world around us ... science and religion are (more or less) playing the same game" (p. 32). Although he never discusses it, this is the concordance assumption: there is only one puzzle, sciences and faith can contribute pieces to the puzzle, but only one of them can constrain what pieces are acceptable. Every example of conflict Vukov gives turns on interpretation of biblical texts and scientific research and the assumption of necessary concordance between the two. *Note that conflict is a form of relationship and a form of conversation. As the concordance assumption highlights, conflict conversations often take the form of "Our dialogue has to be on my terms, not yours!" or the incessant repetition of "Well, what about this piece of the puzzle ...?" Are these productive relationships or good conversations carried out well among conversation partners? No. *Vukov is right that embracing intellectual humility leads to recognizing that all relationships involve incomplete, limited knowledge. In this context, conversation partners are not always open to hearing what the other has to say because they underestimate how incomplete their own knowledge is. Intellectual arrogance leads to stunted conversation: one partner assumes that faith is the best authority on all questions about the natural world while the other assumes the sciences are. As Vukov notes, both parties insist their approach is "right at all costs," and end up undermining "the pursuit of truth that guides both religion and science" (p. 51). Yet, this only happens because of the concordance assumption. *Maybe the best way to approach the sciences-faith relationship is dropping the concordance assumption. But there are better and worse ways of doing this. An example of the latter is the independence model (chap. 3), in which sciences and faith are separate, nonoverlapping domains. Independence models assume that sciences and faith contribute pieces to separate puzzles. *While Vukov's discussion of independence is helpful and engaging, to think that this model is not a form of sciences-faith conversation is too quick. Think of two people saying they will not talk due to irrelevance, lack of interest, or not seeing the point. Indeed, advocates of independence models cannot stop themselves from reiterating that there is no intersection, no relevance to any ongoing conversation between sciences and faith. Often, such advocates will repeat to each other they are both better off having no substantial conversation, repeating their reasons why (e.g., Michael Ruse). *A third way for understanding sciences-faith relationship is allowing that sometimes scientific and religious statements have an overlap. Nevertheless, we never force these connections; instead, we let them arise organically as we continue the work of exploring nature and plumbing the depths of faith. What do we do when overlap is found? We talk it through, hashing out the nature of the overlap and its meanings. This is Vukov's dialogue model (chap. 4). His emphasis on intellectual humility as a Christian virtue pays off most in this chapter because genuine conversation, in which we honestly seek to learn from each other and build relationship, is hard work! But it is necessary work if we are to honor Christ in the sciences-faith relationship aiming to exhibit how everything coheres in Christ (Col. 1:17). It is much easier to invoke the hubris of "I'm right; you have to agree with me"--concordance; or to tell each other, "Look, we're better off if we stay out of each other's hair"--independence. *These latter approaches assume that the sciences-faith relationship is fixed and settled once for all. Yet, like any human relationship, the sciences-faith relationship is always ongoing and dynamic, involving navigation and renegotiation. Try treating your relationship with your spouse or best friend as fixed and unchanging and see where that leads! The sciences-faith relationship cannot be healthy and growing unless we take the multiple perspectives involved seriously, as contributors to the ongoing conversation of how to do life together. PSCF readers interested in pursuing that adventure will be rewarded by a close reading of chapter 4 and its examples. *In chapter 5, Vukov attempts to show that we need the conflict, independence, and dialogue models to do different jobs at different times. But this leads to an incoherence in his discussion. I think taking the ideas of relationship and conversation more seriously could remedy the incoherence. For instance, Vukov critiques the dialogue model by pointing out that some proponents only have dialogue as a goal. But this is a failure to grasp that the sciences-faith conversation is always in service of learning more about each other and growing in how to get along as partners coming to understand God's world. In a marriage, little gets accomplished if partners simply focus on dialogue for the sake of dialogue. Likewise, little gets accomplished if partners engage in conflict or independence. Understanding the relationship, when we can mutually help each other, when it is appropriate to encourage the other to "do your thing!," and how to productively engage those times when we find ourselves in a conflict are all part of working out healthy ongoing relationship. Similarly for the sciences-faith relationship. *If sciences and faith are aiming at truth, as Vukov correctly argues, then the focus should be on developing the healthiest relationship enabling sciences and faith to pursue that aim. Arguing that the relationship is best modeled sometimes as conflict, sometimes as independence, or sometimes as dialogue, undercuts the aim for truth. A marriage or a family would not work well if partners are constantly shifting their relationships among these options. Instead, one always needs to understand how conflicts arise and how to address them within the ongoing relationship of a marriage. One always needs to understand what appropriate forms of independence are in the ongoing relationship of the family. And these understandings always need to take place in the context of humble, open conversation. *Good dialogue is central to any healthy human relationship. The same is true for the sciences-faith relationship. *Reviewed by Robert C. Bishop, Department of Physics and Engineering, Wheaton College, Wheaton, IL 60187.

FINDING OURSELVES AFTER DARWIN: Conversations on the Image of God, Original Sin, and the Problem of Evil by Stanley P. Rosenberg (general editor) and Michael Burdett, Michael Lloyd, and Benno van den Toren (associate editors). Grand Rapids, MI: Baker Academic, 2018. vii + 375 pages. Paperback; $34.00. ISBN: 9780801098246. Kindle; $16.99. ISBN: 9781493406586. *Finding Ourselves after Darwin responds to questions of how humanity defines itself and understands its primeval origins in a post-Darwinian world. It does so by offering a representative selection of Christian responses to questions about the image of God, original sin, and the problem of evil raised at the interface of evolutionary science and Christian faith. This book grew out of the project "Evolution and Christian Faith" funded by BioLogos, and many contributors participated in several colloquia held at Oxford. *Finding Ourselves after Darwin is thematically and structurally coherent, unlike many similar edited volumes. Two introductory essays by general editor Stanley Rosenberg and associate editor Benno van den Toren introduce the truth-seeking and dialogue-modeling commitments of the book. Following these essays, the book is divided into three parts: (1) The Image of God and Evolution, (2) Original Sin and Evolution, and (3) Evil and Evolution. Each part features five or six contributors' responses to issues raised in each topic. Associate editors Michel Burdett, Benno van den Toren, and Michael Lloyd each provide introductory and conclusory comments to one of the three parts, in which they identify the part's driving questions and then summarize and interact with the material. *Discussion in part 1, The Image of God and Evolution, centers on the ability of four conventional models of imaging (functional, structural, relational, dynamic) to withstand challenges posed by evolution. Defending the viability of these four models takes precedence over intermittent discussion of human uniqueness, origins, and telos. Wentzel van Huysteen's introductory chapter suggests that evolutionary insights help inform a robust understanding of the human capacity for imaging. According to his "bottom-up" approach, the image of God emerged from nature through evolution; he believes we should take this into account when trying to understand the human person. *Following van Huysteen, Mark Harris shares a version of the functional model of imaging, which locates the imago Dei in humanity's role to be God's representative rulers on the earth. Harris uses scripture well but only marginally engages evolutionary theory since, according to him, it poses few challenges to the functional model of imaging. *Next, Aku Visala offers a strong defense for the structural theory of imaging against challenges raised by evolutionary theory. Structural theories of imaging often locate the image of God in uniquely human cognitive, moral, relational, and religious capacities; therefore, challenges to human uniqueness--such as claims that no clear dividing line exists between humans and animals--appear to threaten the viability of structural models of imaging. However, Visala shows that an appropriately modified version of the structural theory withstands these challenges by requiring no such clear dividing line (instead, humans stand apart from animals in the unique degree to which they actualize certain capacities). Visala also suggests that animals can have nonhuman souls and that animals continue to evolve in their imaging capacity; consequently, the "image of God is as much about becoming as it is about being" (p. 77). Visala advocates for an emergent dualist approach to the soul, one which embraces evolutionary insights into the way our "perceptual, conceptual, and emotional systems work" while maintaining that the soul accounts for certain phenomena evolutionary that explanations cannot account for, such as the existence of the person, human dignity, and life after death (p. 71). *Then Jay Oord presents a relational-love model of imaging in which he suggests that "living a life of love" is the essence of imaging (p. 88) and that God invites nonhuman creatures to bear God's image by imitating God's love. *Finally, Ted Peters offers a dynamic model of imaging in which humans are still evolving into the imago Dei. According to this model, the imago Dei exists not in humanity's past or present, but in humanity's future and in the person of Christ. As such, it functions as a "divine call forward" to become increasingly Christ-like (p. 96). Peters refrains from locating the imago Dei in humanity's past because he believes humanity's fallen state is "equiprimordial with our appearance in biological history" (p. 104) and that human nature was not fixed at some historical point but is retroactively determined by what humanity will be at the redemption. Unfortunately, Peters offers no clear definition of the imago Dei or explanation of its incompatibility with fallenness. *All contributors in part 1 affirm human uniqueness although some affirm it only by way of degree. In his concluding comments, editor Michael Burdett encourages readers to explore hybrid models, which allow them to affirm multifaceted understandings of imaging. *Part 2, Original Sin and Evolution, addresses the origins, transmission, and universality of sin. Contributors disagree whether the origins of human sinfulness should be identified with an intentional, human decision to turn away from God at a particular time in history (C. John Collins, Andrew Pinsent, and Gijsbert van den Brink) or with the inevitable realization of innate tendencies for aggression and self-assertion inherited from prehuman ancestors (Christopher Hays). Some contributors present science-compatible Fall narratives. For example, Collins proposes a "federal head" model in which two representative humans intentionally turned away from God at the headwaters of human history, bearing consequences for all humans. Hays, on the other hand, regards the historic placement of the first sin irrelevant since it was not responsible for subsequent sins. According to Hays, we can affirm the universality of sin and human culpability for sin without an originating sin. *McCoy's chapter cautions against misusing Irenaeus's theology to support theologies that dismiss a traditional Fall, which he argues is necessary to Irenaean thought. McCoy's chapter is insightful, but unless the reader is familiar with the external discussion McCoy is responding to, the chapter appears somewhat tangential to part 2's driving questions. *Contributors affirm the universality of sin, although they disagree on the mechanisms that unify humanity in sin and account for the transmission of sin: Collins suggests that unity in sin is rooted in covenant with God, Van den Toren argues that transmission of sin is inseparable from cultural evolution, and Pinsent suggests that original sin is propagated by the absence of supernatural grace (which he suggests was a pre-Fall addition to human nature). *Part 3, Evil and Evolution, addresses questions of why God is not culpable for animal suffering in pre-human history and why God employed violent means of creating; it highlights a variety of avenues available to affirm God's goodness in light of prehuman suffering. Only-way theodicies dominate: they include Rosenberg's view that death and decay are necessary marks of a finite world, Vince Vitale's "non-identity theodicy" (based on the idea that the existence of individuals alive today is contingent on past suffering), and Christopher Southgate's argument that the values of this world come at the expense of its disvalues. Michael Lloyd provides the only substantive free will defense, which attributes a cosmic Fall to free angelic beings, and Richard Swinburne offers an Irenaean soul-making theodicy which argues that the finite amount of suffering God allows us to endure is outweighed by the goodness of the soul-making opportunities it provides. *Part 3 benefits from the way contributors highlight lingering concerns in each other's models. Lloyd's chapter "Theodicy, Fall, and Adam" is exemplary: from only-way theodicies Lloyd calls for better defense of the unique creativity of violence, and from Augustinian nonbeing approaches he calls for a better defense of the inability of God to counteract creation's tendency toward nonbeing now if God will do so post-eschaton. However, since the format of the book does not facilitate intra-book responses, such challenges remain unaddressed. Moreover, editorial content and many contributors assume that prehuman suffering is "evil," and, although some contributors disagree, this assumption is unfortunately never explicitly contested. Nevertheless, part 3 concludes the book in a helpful way: it outlines potential solutions to concerns about evil and the goodness of creation that are discussed throughout the book. *In conclusion, part 1 provides defenses of four models of imaging--sometimes at the expense of discussion concerning human uniqueness, origins, and telos. Part 2 successfully provides a multifaceted discussion on the origins, transmission, and universality of sin. And part 3 offers theodicies that illuminate various directions forward; it also raises many unanswered questions. Ultimately, bringing a representative selection of views to the table--more so than novel ideas--is the function of this book. Editorial contributions unify Finding Ourselves after Darwin as an accessible, well-assembled exploration of truth. Editors, and sometimes contributors, offer epistemological guidance and identify fruitful avenues for future exploration, making the discussion one that uniquely moves the reader forward in their search for truth. Interaction between contributors, when present, adds richness to the discussion but is not consistent throughout the book. Finding Ourselves after Darwin is further unified by a commitment to the doctrinal core that is accompanied by various degrees of flexibility concerning the retention of theological theories that have grown up around certain doctrines. Finding Ourselves after Darwin will help undergraduate students, pastors, and other informed Christians pursue a coherent and scientifically informed faith. *Reviewed by Charlotte Combrink, Religious Studies at Westmont College, Santa Barbara, CA 93108. FINDING OURSELVES AFTER DARWIN: Conversations on the Image of God, Original Sin, and the Problem of Evil by Stanley P. Rosenberg (general editor) and Michael Burdett, Michael Lloyd, and Benno van den Toren (associate editors). Grand Rapids, MI: Baker Academic, 2018. vii + 375 pages. Paperback; $34.00. ISBN: 9780801098246. Kindle; $16.99. ISBN: 9781493406586. *Finding Ourselves after Darwin responds to questions of how humanity defines itself and understands its primeval origins in a post-Darwinian world. It does so by offering a representative selection of Christian responses to questions about the image of God, original sin, and the problem of evil raised at the interface of evolutionary science and Christian faith. This book grew out of the project "Evolution and Christian Faith" funded by BioLogos, and many contributors participated in several colloquia held at Oxford. *Finding Ourselves after Darwin is thematically and structurally coherent, unlike many similar edited volumes. Two introductory essays by general editor Stanley Rosenberg and associate editor Benno van den Toren introduce the truth-seeking and dialogue-modeling commitments of the book. Following these essays, the book is divided into three parts: (1) The Image of God and Evolution, (2) Original Sin and Evolution, and (3) Evil and Evolution. Each part features five or six contributors' responses to issues raised in each topic. Associate editors Michel Burdett, Benno van den Toren, and Michael Lloyd each provide introductory and conclusory comments to one of the three parts, in which they identify the part's driving questions and then summarize and interact with the material. *Discussion in part 1, The Image of God and Evolution, centers on the ability of four conventional models of imaging (functional, structural, relational, dynamic) to withstand challenges posed by evolution. Defending the viability of these four models takes precedence over intermittent discussion of human uniqueness, origins, and telos. Wentzel van Huysteen's introductory chapter suggests that evolutionary insights help inform a robust understanding of the human capacity for imaging. According to his "bottom-up" approach, the image of God emerged from nature through evolution; he believes we should take this into account when trying to understand the human person. *Following van Huysteen, Mark Harris shares a version of the functional model of imaging, which locates the imago Dei in humanity's role to be God's representative rulers on the earth. Harris uses scripture well but only marginally engages evolutionary theory since, according to him, it poses few challenges to the functional model of imaging. *Next, Aku Visala offers a strong defense for the structural theory of imaging against challenges raised by evolutionary theory. Structural theories of imaging often locate the image of God in uniquely human cognitive, moral, relational, and religious capacities; therefore, challenges to human uniqueness--such as claims that no clear dividing line exists between humans and animals--appear to threaten the viability of structural models of imaging. However, Visala shows that an appropriately modified version of the structural theory withstands these challenges by requiring no such clear dividing line (instead, humans stand apart from animals in the unique degree to which they actualize certain capacities). Visala also suggests that animals can have nonhuman souls and that animals continue to evolve in their imaging capacity; consequently, the "image of God is as much about becoming as it is about being" (p. 77). Visala advocates for an emergent dualist approach to the soul, one which embraces evolutionary insights into the way our "perceptual, conceptual, and emotional systems work" while maintaining that the soul accounts for certain phenomena evolutionary that explanations cannot account for, such as the existence of the person, human dignity, and life after death (p. 71). *Then Jay Oord presents a relational-love model of imaging in which he suggests that "living a life of love" is the essence of imaging (p. 88) and that God invites nonhuman creatures to bear God's image by imitating God's love. *Finally, Ted Peters offers a dynamic model of imaging in which humans are still evolving into the imago Dei. According to this model, the imago Dei exists not in humanity's past or present, but in humanity's future and in the person of Christ. As such, it functions as a "divine call forward" to become increasingly Christ-like (p. 96). Peters refrains from locating the imago Dei in humanity's past because he believes humanity's fallen state is "equiprimordial with our appearance in biological history" (p. 104) and that human nature was not fixed at some historical point but is retroactively determined by what humanity will be at the redemption. Unfortunately, Peters offers no clear definition of the imago Dei or explanation of its incompatibility with fallenness. *All contributors in part 1 affirm human uniqueness although some affirm it only by way of degree. In his concluding comments, editor Michael Burdett encourages readers to explore hybrid models, which allow them to affirm multifaceted understandings of imaging. *Part 2, Original Sin and Evolution, addresses the origins, transmission, and universality of sin. Contributors disagree whether the origins of human sinfulness should be identified with an intentional, human decision to turn away from God at a particular time in history (C. John Collins, Andrew Pinsent, and Gijsbert van den Brink) or with the inevitable realization of innate tendencies for aggression and self-assertion inherited from pre-human ancestors (Christopher Hays). Some contributors present science-compatible Fall narratives. For example, Collins proposes a "federal head" model in which two representative humans intentionally turned away from God at the headwaters of human history, bearing consequences for all humans. Hays, on the other hand, regards the historic placement of the first sin irrelevant since it was not responsible for subsequent sins. According to Hays, we can affirm the universality of sin and human culpability for sin without an originating sin. *McCoy's chapter cautions against misusing Irenaeus's theology to support theologies that dismiss a traditional Fall, which he argues is necessary to Irenaean thought. McCoy's chapter is insightful, but unless the reader is familiar with the external discussion McCoy is responding to, the chapter appears somewhat tangential to part 2's driving questions. *Contributors affirm the universality of sin, although they disagree on the mechanisms that unify humanity in sin and account for the transmission of sin: Collins suggests that unity in sin is rooted in covenant with God, Van den Toren argues that transmission of sin is inseparable from cultural evolution, and Pinsent suggests that original sin is propagated by the absence of supernatural grace (which he suggests was a pre-Fall addition to human nature). *Part 3, Evil and Evolution, addresses questions of why God is not culpable for animal suffering in pre-human history and why God employed violent means of creating; it highlights a variety of avenues available to affirm God's goodness in light of prehuman suffering. Only-way theodicies dominate: they include Rosenberg's view that death and decay are necessary marks of a finite world, Vince Vitale's "non-identity theodicy" (based on the idea that the existence of individuals alive today is contingent on past suffering), and Christopher Southgate's argument that the values of this world come at the expense of its disvalues. Michael Lloyd provides the only substantive free will defense, which attributes a cosmic Fall to free angelic beings, and Richard Swinburne offers an Irenaean soul-making theodicy which argues that the finite amount of suffering God allows us to endure is outweighed by the goodness of the soul-making opportunities it provides. *Part 3 benefits from the way contributors highlight lingering concerns in each other's models. Lloyd's chapter "Theodicy, Fall, and Adam" is exemplary: from only-way theodicies Lloyd calls for better defense of the unique creativity of violence, and from Augustinian nonbeing approaches he calls for a better defense of the inability of God to counteract creation's tendency toward nonbeing now if God will do so post-eschaton. However, since the format of the book does not facilitate intra-book responses, such challenges remain unaddressed. Moreover, editorial content and many contributors assume that prehuman suffering is "evil," and, although some contributors disagree, this assumption is unfortunately never explicitly contested. Nevertheless, part 3 concludes the book in a helpful way: it outlines potential solutions to concerns about evil and the goodness of creation that are discussed throughout the book. *In conclusion, part 1 provides defenses of four models of imaging--sometimes at the expense of discussion concerning human uniqueness, origins, and telos. Part 2 successfully provides a multifaceted discussion on the origins, transmission, and universality of sin. And part 3 offers theodicies that illuminate various directions forward; it also raises many unanswered questions. Ultimately, bringing a representative selection of views to the table--more so than novel ideas--is the function of this book. Editorial contributions unify Finding Ourselves after Darwin as an accessible, well-assembled exploration of truth. Editors, and sometimes contributors, offer epistemological guidance and identify fruitful avenues for future exploration, making the discussion one that uniquely moves the reader forward in their search for truth. Interaction between contributors, when present, adds richness to the discussion but is not consistent throughout the book. Finding Ourselves after Darwin is further unified by a commitment to the doctrinal core that is accompanied by various degrees of flexibility concerning the retention of theological theories that have grown up around certain doctrines. Finding Ourselves after Darwin will help undergraduate students, pastors, and other informed Christians pursue a coherent and scientifically informed faith. *Reviewed by Charlotte Combrink, Religious Studies at Westmont College, Santa Barbara, CA 93108.

Problems 1-6 were contributed by Leon La Spina, 238 Seminole Street, Ronkonkoma, NY 11779. Problems 7-13 and 15 were submitted by Robert J. Keeley, Calvin College, Grand Rapids, MI 49546. Problem 16 was prepared by Murray H. Siegel, 136 Helmswood Circle, Marietta, GA 30064-5017. Problem 17 was supplied by Todd Swanson, Department of Mathematics, Hope College, Holland, MI 49422-9000. Problem 18 is from John Clyde, Problem Solving Competition, 601 Elm Avenue, Norman, OK 73019. Problems 19, 21, and 22 can be found in Mathematical Quickies: 270 Stimulating Problems with Solutions, by Charles W. Trigg (New York: Dover Publications, 1985). Problem 23 was published in the winter 1997 issue of Colorado Mathematics Teacher. Problem 24 came from the February 1988 issue of Math Horizons. Problem 25 was prepared by Bernardo Recaman, Carrere 21 No. 85-7, Apto. 201, Bogota, Columbia.

At Michigan State University the two medical schools, College of Human Medicine (CHM; M.D. degree) and College of Osteopathic Medicine (COM; D.O. degree), have offered the same science courses to first year students for many years. Science departments report to both colleges, and the same faculty can effectively teach the content required in the first year of medical school. The faculty have created online resources to maximize student choice and learning approaches. For example, classroom lectures (audio and screen video) are recorded; online homework may contribute to the course grade; virtual microscope software and material for histology laboratory is available online in addition to computer-based laboratory sessions with instructors present; and many practice exams are available online. MSU is expanding to three new campuses during the 2008–2010 period. CHM will open a sister campus in Grand Rapids, while COM will open two branch campuses in southeast Michigan.The goal is to make the learning experiences equivalent for all students at all campuses. Faculty, staff and administrators have met on a regular basis to discuss working toward a NSF CyberInfrastructure model where all basic science learning experiences (with the exception of gross anatomy lab) are available online. These online resources will be coupled with face to face learning as well. Currently, efforts to make course materials available online in the most effective manner are underway. Discussion about how to provide online communication channels is also progressing. Numerous debates have occurred on how best to facilitate student learning in multiple locations using new technology tools, recognizing the goal for students is not only to pass medical board exams but also to acquire life-long learning skills in an ever changing medical and science environment. The authors will share not only processes used, but also perspectives on best approaches and strategies to determine what students find effective.

Abstract Objectives The objective was to identify the age at which parents expose their children to different food textures and how challenging the textures were for their child to eat. It was hypothesized that older children would be exposed to a wider variety of food textures and that parents would consider a larger proportion of these textures to be easy to eat. Methods Parents (n = 365) in Grand Rapids, MI, USA with a child aged 6–36 months completed an online survey. The survey had 37 questions, including 15 unique food texture categories with food examples (Table 1). Parents were asked how difficult each texture category was for their child to eat using a 5-point scale ranging from “Very Easy” to “Very Difficult”, plus an option for “My child hasn't tried this yet”. Children were divided into 5 age groups (6-8 months, 9–12 months, 13–18 months, 19–24 months, 25–36 months) for analysis. Across texture category and age group, data were analyzed using analysis of variance, with mean separation accomplished using Fisher's LSD (P < 0.05). Results A majority of children in the youngest age group (6-8 months) had only eaten foods described as creamy, dissolvable, or pureed. All of the texture categories had been served to a majority of 9–12 month-old children, except for “hard” and “tough meat”. By 18 months of age, a majority of children had tried all food texture categories except “hard”. Across all age groups, creamy, dissolvable, and puree were rated as easy and “tough meat” was rated as difficult. The other textures showed age-related differences, with parents of older children reporting the textures as easier to eat than those of younger children. Food textures were compared within the 9–12 and 13–18 month age groups, when most new food textures are introduced, and similar trends were observed. The easiest textures were creamy, dissolvable, puree and soft, followed by lumpy and juicy, then slippery, chewy, rubbery, and sticky. The most difficult textures were leafy, with skin, hard, tough meat and combination of textures. Conclusions When considering textures of the foods that comprise a well-balanced, healthy diet, many foods are difficult for children to eat. Preparing foods such as green vegetables specifically to have age-appropriate textures could improve consumption. Funding Sources Washington State Univ College of Agricultural, Human and Natural Resource Emerging Research Issues Grant.