This is a long but exceptionally eloquent and learned dialogue between a group of thoughtful friends in the late 19th century. Dr. Trevor poses the question “whether what is demonstrably true in one subject or from one point of view can be false in another or from a different standpoint?” Their dialogue bookends Trevor’s formal paper, where he argues that whatever may be the case in reality, at least within our own deliberations, “we cannot without the most gratuitous mental suicide allow the subjective co-existence of antagonistic convictions both claiming to be true at the same time”. Trevor begins by noting the severe limits of our knowledge. “The thinker rightly regards himself and his knowledge as a small islet in the immeasurable ocean of the unknown.” He unsparingly traces a history of the ecclesiastic autocracy of theological dogma until reason got its foot in the door and began an insurrection, asserting itself against the “Roman” church as the singular arbiter of truth. Nonetheless, he argues, the phenomenon of competing considerations is not just a byproduct of religious authority, but rather an inescapable aspect of being human, coming at us from many angles: “the Known and the Unknown, individual man and collective humanity, Intellect and Emotion”. Trevor therefore commends the thinker who has “double vision”, the ability to see and integrate various sources of evidence, who is always reticent and reflective, even in conviction. Though it requires treading through some rather dense prose, the discussion of these “Christian skeptics” is a feast of language and thought. At times it captures the spirit of Afterall.net better than I ever could have in my own words. ~ Nate
Peter Williams examines the Gospel accounts of Jesus’ life from an apologetic perspective, clearing the ground from pre-conceived ideas and prejudices and opening up five ways to consider the claims of Jesus’ life and ministry. The author brings a philosopher’s perspective to the quest for the historical Jesus and argues that understanding the spirituality of Jesus is the path to our own spiritual enlightenment. He takes issue with ‘new-atheist’ discussions of faith and historical Jesus studies before guiding readers through a cumulative case for the understanding of Jesus. ~ Book Description
In this volume university professors — experts in theology and philosophy — explore what Being Good looks like on a practical level. Coming from a distinctively Christian perspective, the authors all believe that every Christian should try to embody the moral and intellectual virtues that Christ alone perfectly displayed. The chapters — on faith, open-mindedness, wisdom, zeal, hope, contentment, courage, love, compassion, forgiveness, and humility — include several discussion questions. Contributors: Michael W. Austin, Jason Baehr, Rebecca Konyndyk DeYoung, R. Douglas Geivett, David A. Horner, William C. Mattison III, Paul K. Moser, Andrew Pinsent, Steve L. Porter, James S. Spiegel, Charles Taliaferro, David R. Turner.
This book is a long-awaited major statement by a pre-eminent analytic philosopher, Alvin Plantinga, on one of our biggest debates — the compatibility of science and religion. The last twenty years has seen a cottage industry of books on this divide, but with little consensus emerging. Plantinga, as a top philosopher but also a proponent of the rationality of religious belief, has a unique contribution to make. His theme in this short book is that the conflict between science and theistic religion is actually superficial, and that at a deeper level they are in concord. Plantinga examines where this conflict is supposed to exist — evolution, evolutionary psychology, analysis of scripture, scientific study of religion — as well as claims by Dan Dennett, Richard Dawkins, and Philip Kitcher that evolution and theistic belief cannot co-exist. Plantinga makes a case that their arguments are not only inconclusive but that the supposed conflicts themselves are superficial, due to the methodological naturalism used by science. On the other hand, science can actually offer support to theistic doctrines, and Plantinga uses the notion of biological and cosmological “fine-tuning” in support of this idea. Plantinga argues that we might think about arguments in science and religion in a new way — as different forms of discourse that try to persuade people to look at questions from a perspective such that they can see that something is true. In this way, there is a deep and massive consonance between theism and the scientific enterprise. ~ Book Description
Have Christians grown accustomed to those who defame the Church? Whether it’s a best-selling author who claims “religion poisons everything” or an atheist comedian whose punch lines aren’t hassled by the burden of proof, foes of the faith continue to declare Christianity morally deficient without much resistance. In Moral Apologetics for Contemporary Christians, Mark Coppenger mixes compelling references — from classic philosophers to modern entertainers — to reasonably push back against both harsh critics and less intense cultural relativists, contending that Christianity is morally superior to its competitors as well as true. Coppenger doesn’t avoid uncomfortable realities like the misbehavior of many Christians and false teachers, but he sets the book’s course in defense of his faith with evidence that a Christian approach to life makes people and societies flourish, while those who turn their backs on genuine Christianity are more liable to behave wickedly. ~ Book Description
Most modern prejudice against biblical miracle reports depends on David Hume’s argument that uniform human experience precluded miracles. Yet current research shows that human experience is far from uniform. In fact, hundreds of millions of people today claim to have experienced miracles. New Testament scholar Craig Keener argues that it is time to rethink Hume’s argument in light of the contemporary evidence available to us. This wide-ranging and meticulously researched two-volume study presents the most thorough current defense of the credibility of the miracle reports in the Gospels and Acts. Drawing on claims from a range of global cultures and taking a multidisciplinary approach to the topic, Keener suggests that many miracle accounts throughout history and from contemporary times are best explained as genuine divine acts, lending credence to the biblical miracle reports. ~ Book Description
Naturalism is what we could call a worldview, a sort of total way of looking at ourselves and our world. It isn’t clearly a religion: the term “religion” is vague, and naturalism falls into the vague area of its application. Still, naturalism plays many of the same roles as a religion. In particular, it gives answers to the great human questions: Is there such a person as God? How should we live? Can we look forward to life after death? What is our place in the universe? How are we related to other creatures? Naturalism gives answers here: there is no God, and it makes no sense to hope for life after death. As to our place in the grand scheme of things, we human beings are just another animal with a peculiar way of making a living. Naturalism isn’t clearly a religion; but since it plays some of the same roles as a religion, we could properly call it a quasi-religion.
The wide variety of psychotherapies that psychologists and students of psychology face can make for a confusing picture. The level of complexity is multiplied for Christians since they must ask how a particular psychotherapy fits (or doesn’t fit) with a Christian understanding of persons and their suffering. In this expanded and thoroughly update edition, Stanton Jones and Richard Butman continue to offer a careful analysis and penetrating critiques of the myriad of psychotherapies now current in the field of psychology including: Classical Psychoanalysis, Contemporary Psychodynamic Psychotherapies, Behavior Therapy, Cognitive Therapy, Person-Centered Therapy, Experiential Therapies, Family Systems Theory and Therapy. Two valuable new chapters have been added: “Community Psychology and Preventative Intervention Strategies” and “Christian Psychotherapy and the Person of the Christian Psychotherapist.” Opening and closing chapters discuss foundational concerns on the integration of psychology and theology and present the authors’ call for a “responsible eclecticism.” Modern Psychotherapies remains an indispensable resource.
I was sincerely committed to liberalized abortion legislation at the time. It was a hotly debated issue in the late sixties in Oklahoma. Abortion became a watershed issue for me when I finally recognized that huge numbers of lives were being destroyed in the interest of individual choice. In the midst of all the rhetoric about freedom came the embarrassing awareness that I was condoning a moral matrix in which innocent life was being taken. That was a shock. It still is. This realization produced a loss of confidence in a whole series of liberal programs I had struggled for. Abortion was such a fundamental moral challenge to me that I could no longer find myself easily associating with people and programs who continued to do what I had been doing for so long — that is, asserting individualistic choice when it involved the loss of life under irresponsible conditions of sexual unaccountability.
Modernity is a period, a mindset, and a malaise. The period begins with the French Revolution in 1789. The mindset is that ethos reflected by an elitist intellectual class of “change agents” positioned in universities, the press, and in influential sectors of the liberal church. This elite continually touts the tenets of modernity, whose four fundamental values are moral relativism (which says that what is right is dictated by culture, social location, and situation), autonomous individualism (which assumes that moral authority comes essentially from within), narcissistic hedonism (which focuses on egocentric personal pleasure), and reductive naturalism (which reduces what is reliably known to what one can see, hear, and empirically investigate). The malaise of modernity is related to the rapidly deteriorating influence of these four central values between roughly 1955 and 1985. … Anybody who knows the modern university knows that we have gone far beyond modernity. We left it behind in 1968. It is only a matter of catching up with where history is taking us. We must now learn how to live with the consequences of the failure of those assumptions and values. This is the challenge of the postmodern period.