On the night of February 8th, 1968, officers of the law opened fire on protesting students on the campus of South Carolina State College at Orangeburg. When the shooting stopped, three young men were dead and twenty-seven other students were seriously wounded. What had begun as an attempt by peaceful young people to use the facilities of a local bowling alley had become a violent confrontation between aroused students and the coercive power of the state. This tragedy was the first of its kind on any American college campus and became known as the Orangeburg Massacre.

"Led By Wolves" carefully examines the clever use of words that false teachers employ, twisting scripture verses to fit their own agenda. A close examination of the techniques of unscrupulous TV preachers demonstrates how unwitting viewers become blind followers who never question the preachers motives or teaching. The gimmicky "seed faith" gospel is exposed as fraudulent. The even more pernicious "word faith movement" is likewise shown to be utterly corrupt and contrary to God's Word. "Led By Wolves" is a call for legitimate Christian leaders to denounce the shenanigans of false teachers and feed the people of God with genuine Biblical doctrines.

As one of the preeminent philosophers of the twentieth century, W. V. Quine (1908-2000) made groundbreaking contributions to the philosophy of science, mathematical logic, and the philosophy of language. This collection of essays examines Quine's views, particularly his holism and naturalism, for their value (and their limitations) to feminist theorizing today.

Some contributors to this volume see Quine as severely challenging basic tenets of the logico-empiricist tradition in the philosophy of science--the analytic/synthetic distinction, verificationism, foundationalism--and accept various of his positions as potential resources for feminist critique. Other contributors regard Quine as an unrepentant empiricist and, unlike feminists who seek to use or extend his arguments, they interpret his positions as far less radical and more problematic.

In particular, critics and advocates of Quine's arguments that the philosophy of science should be "naturalized"--understood and pursued as an enterprise continuous with the sciences proper--disagree deeply about whether such a naturalized philosophy is "philosophy enough." Central issues at stake in these disagreements reflect current questions of special interest to feminists and also bridge the analytic and postmodern traditions. They include questions about whether and how the philosophy of science, as a form of practice, is or can be normative as well as questions concerning the implications of Quine's philosophy of language for the transparency and stability of meaning.

In representing feminist philosophy centrally engaged with the analytic tradition, this volume is important not only for what it contributes to the understanding of Quine and naturalized epistemology but also for what it accomplishes in working against restrictive conceptions of the place of feminism within the discipline.

Aside from the editors, the contributors are Kathryn Pyne Addelson, Louise M. Antony, Richmond Campbell, Lorraine Code, Jane Duran, Maureen Linker, Phyllis Rooney, and Paul A. Roth.

This illuminating exploration of how and why Christianity became so radically disconnected from the Jesus of history provides suggestions for returning the true Jesus of Nazareth to the center of Christian faith.>

How have disabled Americans been portrayed by the media through the years and how are images and the role of the handicapped changing? Jack Nelson and a series of experts in communication and the disabled offer an easy-to-read overview of key issues, continuing problems, new opportunities, and new technological tools. Professionals and teachers in communication, along with experts and general readers interested in public policy and social issues, will find this short study, with its illustrations, descriptions and lists of organizations and its bibliographical materials, a handy reference.

This volume represents a case study of African responses to American missionary efforts in colonial and post-colonial Zaire. Jack Nelson describes how conflict emerged when missionary attempts to control the rate and nature of change and to protect the church community from corrupting Western influences confronted African aspirations to overcome foreign domination through education and economic means. Nelson relates an account of social forces transforming the missionaries' designs in the midst of colonial efforts, the encroachment of a cash economy, the rise of nationalism and political struggles, and the formation of social classes.

As a sociology of religion study, Christian Missionizing and Social Transformation analyzes both the changing social context in which a very prominent church community in Zaire was founded and developed and how the dynamics of change influenced African responses to missionary educational and evangelizing efforts. As a historical study, it documents one of the most severe struggles between a church community and a mission organization that occurred in the wake of Zairian independence. As a critique of American missionary practices, the study probes the ideals of a popular philosophy of mission and the reality of the implementation of that philosophy. As a study of the nature of the difficulties and conflicts within an African church, it offers considerable insight into the manner in which Africans are coping with the missionary legacy, the professionalizing of African clergy, the church as a development organization, and the ongoing efforts on the part of African theological students to produce an indigenous theology.

A provocative look at the violent content of 'sacred scripture' and what Jews, Christians, and Muslims must do to re-vision their faiths away from justifying violence. Post 9/11 attention has focused on Islam as a violent religion, but Nelson-Pallmeyer shows that the Bible and the Quran both have ample violence-justifying content to support "holy" and other wars. The challenge, he maintains, is to acknowledge violence in "sacred scripture" and re-vision God's power.