In Morality, Religious and Secular: The Dilemma of the Traditional Conscience, Basil Mitchell wrestles with the relationship between morality and theism. Through a critical examination of three wholly secular moral theories — rational/scientific humanism, romantic humanism and liberal humanism — he concludes that non-religious moralities, though simpler in some ways, fail to meet the demands of the ‘traditional conscience’. He argues that morals are essentially a matter of necessity, a product of human needs, undergirded by accepted conceptions of personhood and relationality. As the Western moral tradition has been most profoundly shaped by the teachings of Christianity, Mitchell questions whether or not this morality can be maintained in a wholly secular climate. ~ Brannon Hancock
I could never myself believe in God, if it were not for the cross. … In the real world of pain, how could one worship a God who was immune to it?" With compelling honesty John Stott confronts this generation with the centrality of the cross in God’s redemption of the world — a world now haunted by the memories of Auschwitz, the pain of oppression and the specter of nuclear war. Can we see triumph in tragedy, victory in shame? Why should an object of Roman distaste and Jewish disgust be the emblem of our worship and the axiom of our faith? And what does it mean for us today? Now from one of the foremost preachers and Christian leaders of our day comes theology at its readable best, a contemporary restatement of the meaning of the cross. At the cross Stott finds the majesty and love of God disclosed, the sin and bondage of the world exposed. More than a study of the atonement, this book brings Scripture into living dialogue with Christian theology and the twentieth century. What emerges is a pattern for Christian life and worship, hope and mission. Destined to be a classic study of the center of our faith, Stott’s work is the product of a uniquely gifted pastor, scholar and Christian statesman. His penetrating insight, charitable scholarship and pastoral warmth are guaranteed to feed both heart and mind. ~ Product Description
According to Scripture, humankind was created in the image of God. Hoekema discusses the implications of this theme, devoting several chapters to the biblical teaching on God’s image, the teaching of philosophers and theologians through the ages, and his own theological analysis. This second book in a series of doctrinal studies concerns itself with theological anthropology, or the Christian doctrine of man. The theological viewpoint is that of evangelical Christianity from a Reformed or Calvinistic perspective. Suitable for seminary-level anthropology courses, yet accessible to educated laypeople. Extensive bibliography, fully indexed. ~ Publisher’s Description
Whatever the motive, the consequence is that if a reputable scholar breathes so much as a hint of criticism of some detail of current Darwinian theory, the fact is eagerly seized on and blown up out of all proportion. So strong is this eagerness, it is as though there were a powerful amplifier, with a finely tuned microphone selectively listening out for anything that sounds the tiniest bit like opposition to Darwinism. This is most unfortunate, for serious argument and criticism is a vitally important part of any science, and it would be tragic if scholars felt the need to muzzle themselves because of the microphones. Needless to say the amplifier, though powerful, is not hi-fi: there is plenty of distortion! A scientist who cautiously whispers some slight misgiving about a current nuance of Darwinism is liable to hear his distorted and barely recognizable words booming and echoing through the eagerly waiting loudspeakers.
Nearly all peoples have developed their own creation myth, and the Genesis story is just the one that happened to have been adopted by one particular tribe of Middle Eastern herders. It has no more special status than the belief of a particular West African tribe that the world was created from the excrement of ants. All these myths have in common that they depend upon the deliberate intentions of some kind of supernatural being.
We cannot disprove beliefs like these, especially if it is assumed that God took care that his interventions always closely mimicked what would be expected from evolution by natural selection. All that we can say about such beliefs is, firstly, that they are superfluous and, secondly, that they assume the existence of the main thing we want to explain, namely organized complexity. The one thing that makes evolution such a neat theory is that it explains how organized complexity can arise out of primeval simplicity.
If we want to postulate a deity capable of engineering all the organized complexity in the world, either instantaneously or by guiding evolution, that deity must already have been vastly complex in the first place. The creationist, whether a naive Bible-thumper or an educated bishop, simply postulates an already existing being of prodigious intelligence and complexity. If we are going to allow ourselves the luxury of postulating organized complexity without offering an explanation, we might as well make a job of it and simply postulate the existence of life as we know it!
The Ages of Faith, which are praised by our neo-scholastics, were the time when the clergy had things all their own way. Daily life was full of miracles wrought by saints and wizardry perpetrated by devils and necromancers. Many thousands of witches were burnt at the stake. Men’s sins were punished by pestilence and famine, by earthquake, flood, and fire. And yet, strange to say, they were even more sinful than they are now-a-days.
If we wish to communicate, then we must take time and trouble to learn our hearers’ use of languages so that they understand what we intend to convey. This is particularly difficult today for us as Christians when we want to use a world like God or guilt in a strictly defined sense rather than as a connotative word, because the concepts of these words
have changed universally. In a case like this, either we must try to find a synonymous word without a false connotation, or else we have to define the word at length when we use it, so that we make sure our hearer understands as fully as possible what we are conveying. I suggest that if the word (or phrase) we are in the habit of using is no more than an orthodox evangelical cliché which has become a technical term among Christians, then we should be willing to give it up
when we step outside our own narrow circle and talk to the people around us. If, on the other hand, the word is indispensable, such as the word God, then we should talk at sufficient length to make ourselves clear.
The interaction of the waves and pebbles in this case is a perfectly orderly process, even if our comprehension of that order can only be statistically expressed. Moreover, we know for sure that Dawkins himself knows this to be so. Is there here, then, only a slip of the pen, perhaps overlooked because of something which the author can assume to be obvious? No, I don’t think so. Rather, he is succumbing to the pull of his ultimate vision. He is in the grip of the romanticism of evolution as a sweeping ontological principle, essentially incorporating the mystical vision of an Urgrund of chaos and nothingness giving birth of itself to the physical universe. Which is all very fine as an aesthetic approach to the cosmos, and appears to be vaguely comforting to some atheistic cosmologists, perhaps because of the great wonder of it all. (Carl Sagan says “billions and billions and billions…” in the same tone, and with the same glazed expression, that others chant of Krishna or Christ. The public television science series are often quite remarkable in the amount of ritualism they contain.) But it has nothing at all to do with “evidence of a universe without design.”