Check this out; “10 Reasons to Return to Rome”…
Check this out from the “Museum of Idolatry“, aptly named website for the content of the video…
Check this out from the “Museum of Idolatry“, aptly named website for the content of the video…
Upon hearing these figures (and many more are readily available), some among us may be tempted to seek odd solace in the recognition that our culture is increasingly post-Christian. Perhaps these general population studies are misplaced in holding secular people to Christian standards. Much to our embarrassment, however, it has become increasingly clear that the situation is really no better among confessing Christians, even those who claim to hold the Bible in high regard. Again, numerous studies are available for those seeking further reason to be depressed. In a 2004 Gallup study of over one thousand American teens, nearly 60 percent of those who self-identified as evangelical were not able to correctly identify Cain as the one who said, “Am I my brother’s keeper?” and over half could not identify either “Blessed are the poor in spirit” as a quote from the Sermon on the Mount or “the road to Damascus” as the place where Saul/Paul’s blinding vision occurred. In each of these questions, evangelical teens fared only slightly better than their non-evangelical counterparts.
Men take the words they find in use amongst their neighbours; and, that they may not seem ignorant in what they stand for, use them confidently, without much troubling their heads about a certain fixed meaning; whereby, besides the ease of it, they obtain this advantage: That, as in such discourses they are seldom in the right, so are they as seldom to be convinced that they are in the wrong; it being all one to go about to draw those men out of their mistakes who have no settled notions, as to dispossess a vagrant of his habitation who has no settled abode. – John Locke

The Question
Does the psychological community, in particular those who profess Christ and seek to integrate secular psychology with Christianity, have a basis in saying that secular psychology should be considered authoritative as a form of General Revelation? In this paper I seek to give a definition for General Revelation and Psychology; then I hope to draw a conclusion as to whether integration is possible between the two, based upon their distinctions.
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