Is life meaningful without religion? Can one be moral and not believe in God? While many Americans believe that God is necessary to secure moral order, Paul Kurtz argues that it is quite possible for rationalists and freethinkers to lead exemplary lives. Embracing the Power of Humanism is a collection of essays organized into five parts: “The Exuberant Life,” “Independence,” “Altruism,” “Humanism,” and “Ethical Truth” throughout which Kurtz provides nonbelievers with ethical guidelines and encourages all individuals to take personal responsibility for moral excellence.
The Image of Christ by Gabriele Finaldi is a beautifully illustrated, colorful history of how Christ has been portrayed by artists from the early church to the present. It is not, however, a life of Christ told in pictures. Instead, the book explores the challenges Christian artists have faced as they have tried to imagine what Jesus looked like. Since no eyewitness descriptions of Jesus’ physical appearance survived, the earliest artists’ depictions of Christ played on the symbols and images that he used in his parables–such as the Good Shepherd, the Light, and the Vine. Later, artists became concerned with capturing Christ’s true physical likeness, based on miraculous relics such as the cloth that Saint Veronica offered him on his way to Calvary, which was believed to be imprinted with an image of his face. These stages in the history of Christian art are described by several art historians in brief essays, each of which is lavishly illustrated. The book, which was inspired by Seeing Salvation: The Image of Christ, an exhibition at the National Gallery, London, will be treasured by secular and believing readers alike. A deeper understanding of the religious context of these works will sharpen viewers’ experience of their universal relevance. The dozens of pictures, paintings, and sculptures reproduced here bear profound witness not only to the events of Jesus’ life, but also to the enduring power of a mother’s love for her children, the suffering of innocents, and love’s triumph over death. ~ Michael Joseph Gross
Back in the twentieth century, American girls had used baseball terminology. “First base” referred to embracing and kissing; “second base” referred to groping and fondling and deep, or “French,” kissing, commonly known as “heavy petting”; “third base” referred to fellatio, usually known in polite conversation by the ambiguous term “oral sex”; and “home plate” meant conception-mode intercourse, known familiarly as “going all the way.” In the year 2000, in the era of hooking up, “first base” meant deep kissing (which was now known as “tonsil hockey”), and the groping, and the fondling; “second base” meant oral sex; “third base” meant going all the way; and “home plate” meant . . . learning each other’s names. Getting to home plate was relatively rare, however.
Of the millions of books published this century, only a few hundred have shaped people in extraordinary ways. Here are some of those — 100 books that had a significant effect on Christians this century. Christianity Today asked more than 100 of its contributors and church leaders to nominate the ten best religious books of the twentieth century. By best books, we meant those that not only were important when first published, but also have enduring significance for the Christian faith and church. We have included books which do not always prompt agreement, but which are important for evangelical Christians to read and contend with. A few “period” pieces also made the list of 90. ~ Christianity Today
Christianity teaches that something is profoundly wrong with the human person. We are, among other things, corrupted, dysfunctional, sinful, and at times evil. Furthermore, there is ultimately only one remedy for our condition, and that is salvation from ourselves and our condition by faith in Jesus Christ. This central Christian tenet is often unsettling to Christians themselves and is positively insufferable to the culture at large. Religious Tolerance Online, for example, catalogues all manner of religious perspective with delicacy and precision, raising no quibble with their various beliefs. But it judges the Christian belief in the unique salvific efficacy of Jesus as on par with racism and other forms of intolerance. Observe the author’s herculean (and commendable) effort to describe Christian exclusivism’s view toward other religions without expressing his/her own frustration and sadness with this perspective. Leadership U. is featuring several articles that seek to justify Christian exclusivism. We especially recommend Rick Rood’s “The Christian Attitude Toward Non-Christian Religions,” Brad Johnson’s, “A Three-Pronged Defense of Salvific Exclusivism in a World of Religions” and Paul Johnson’s “The Necessity of Christianity“.
While most people throughout history have believed that we are both physical and spiritual beings, the rise of science has called into question the existence of the soul. Many now argue that neurophysiology demonstrates the radical dependence, indeed, identity, between mind and brain. Advances in genetics and in mapping human DNA, some say, show there is no need for the hypothesis of body-soul dualism. Even many Christian intellectuals have come to view the soul as a false Greek concept that is outdated and unbiblical. Concurrent with the demise of dualism has been the rise of advanced medical technologies that have brought to the fore difficult issues at both edges of life. Central to questions about abortion, fetal research, reproductive technologies, cloning and euthanasia is our understanding of the nature of human personhood, the reality of life after death and the value of ethical or religious knowledge as compared to scientific knowledge. In this careful treatment, J. P. Moreland and Scott B. Rae argue that the rise of these problems alongside the demise of Christian dualism is no coincidence. They therefore employ a theological realism to meet these pressing issues, and to present a reasonable and biblical depiction of human nature as it impinges upon critical ethical concerns. This vigorous philosophical and ethical defense of human nature as body and soul, regardless of whether one agrees or disagrees, will be for all a touchstone for debate and discussion for years to come.
Four principal papers and a total of 43 peer commentaries on the evolutionary origins of morality. To what extent is human morality the outcome of a continuous development from motives, emotions and social behaviour found in nonhuman animals? Jerome Kagan, Hans Kummer, Peter Railton and others discuss the first principal paper by primatologists Jessica Flack and Frans de Waal. The second paper, by cultural anthropologist Christopher Boehm, synthesizes social science and biological evidence to support his theory of how our hominid ancestors became moral. In the third paper philosopher Elliott Sober and evolutionary biologist David Sloan Wilson argue that an evolutionary understanding of human nature allows sacrifice for others and ultimate desires for another’s good. Finally Brian Skyrms argues that game theory based on adaptive dynamics must join the social scientist’s use of rational choice and classical game theory to explain cooperation.
Paradoxically, the problem of man arises more frequently as the problem of death than as the problem of life. It is an important fact, however, that unlike other Oriental religions, where the preoccupation with death was the central issue of religious thinking, the Bible rarely deals with death as a problem. There is no rebellion against death, no bitterness over its sting, no preoccupation with the afterlife. In striking contrast to its two great neighboring civilizations — Egypt with its intense preoccupation with the afterlife, and Babylonia with the epic of Gilgamesh who wonders in search of immortal life, the story of the descent of Ishtar, and the legend of Nergal and Ereshkigal — the Bible is reticent in speaking about these issue. The Hebrew Bible calls for concern for the problem of living rather than the problem of dying. It’s central concern is not, as in the Gilgamesh epic, how to escape death, but rather how to sanctify life.
Freud makes another strange claim, namely that the oldest and most urgent wishes of mankind are for the loving protecting guidance of a powerful loving Father, for divine Providence. However, if these wishes were as strong and ancient as he claims, one would expect pre-Christian religion to have strongly emphasized God as a benevolent father. In general, this was far from the case for the pagan religion of the Mediterranean world-and, for example, is still not the case for such popular religions as Buddhism and for much of Hinduism. Indeed, Judaism and most especially Christianity are in many respects distinctive in the emphasis on God as a loving Father.
It’s a familiar story now. Young Christian was born into a God-fearing household. He learned to read from an illustrated children’s Bible (one of those with the sex and nastiness carefully bowdlerised). He went to a Christian school. He joined a Christian group in college. He got into an argument with an atheist and found his knowledge of the Bible wanting. He set out to study the Bible in greater depth, so he could answer the atheist’s objections all the better. He found the Bible hopelessly flawed and suffered a crisis of faith. He went to his church so his faith might be restored, but found no convincing answers for his questions. He left the church, convinced that there was something wrong with him, which made him unable to believe and left him eternally damned. He discovered that there was life after religion, and that it wasn’t all bad, and that there are more things in heaven and earth than his priest ever told him about. Now he calls himself an atheist.