"Supreme Governing Power, Supreme Will, Supreme Natural Law" and that "by theologians it is called 'God.'" With "this conception of the nature of God" he argued that "every difference between science and religion disappears" and "with this conception of God, as manifested in nature, I am prepared to accept even Darwinism." Thus, Krauskopf accepted evolution, as set out by Darwin, as consistent with the existence of God, because God provided the "supreme intelligence" to let evolution happen. Under this analysis, there could be no conflict between religion and science, and "Darwinism, though disagreeing with the Biblical account of creation is with religion, not against it." He praised Darwin, declaring that "God has had no better interpreter of the greatness and magnificence of His handiwork." He acknowledged that Darwin "opposed" the "Biblical account" of creation, because modern research proved the Biblical account of creation imperfect," But Krauskopf argued that this science, and Darwinian notions such as natural selection, actually supported the idea of a superior being – God – who set into motion evolution through natural selection. He concluded that "Judaism and ever progressive religion with a conception of God ... can freely and conscientiously accept the theory of organic evolution." Thus, the "sum of Supreme Will, Supreme Power, Supreme Intelligence, evolutionists name The Reign of Natural Law, the theologians call it God." Evolution and Judaism is also interesting because, at the same time as adopting a sceptical approach to traditional readings of the bible, Krauskopf attempted to justify Jewish religious continuity by presenting a Jewish form of panentheism that viewed the universe as an evolving phenomenon and presented a biological argument for the reality of life beyond death. In Jesus—Man or God? Kraukopf argued Jesus was centrally a Jewish scholar and compares his teachings to those of the Jewish philosopher/ scholar Hillel that the historical persecution of Jews was a result of Christianity rejecting, or forgetting, its Jewish and Old Testament origins and in effect, becoming paganized. As a result of this "the [Christian] church, founded on love and peace and justice, became a church of hatred and inhumanity." He argued that the Protestant Reformation led to "the slow return from the pagan Christ to the Judean Jesus, the gradual stripping away of the many foreign-borrowed accretions under which the Nazarene prophet and patriot had well-night been buried" and thus "after eighteen hundred years of cruel separation, Christian and Jew