The spirit is willing but the flesh is weak, lamented St. Paul, and this engrossing scientific interpretation of traditional lore backs him up with hard data. Citing Plato, Buddha and modern brain science, psychologist Haidt notes the mind is like an "elephant" of automatic desires and impulses atop which conscious intention is an ineffectual "rider." Haidt sifts Eastern and Western religious and philosophical traditions for other nuggets of wisdom to substantiate — and sometimes critique — with the findings of neurology and cognitive psychology. The Buddhist-Stoic injunction to cast off worldly attachments in pursuit of happiness, for example, is backed up by Mihaly Csikszentmihalyi’s studies into pleasure. And Nietzsche’s contention that what doesn’t kill us makes us stronger is considered against research into post-traumatic growth. An exponent of the "positive psychology" movement, Haidt also offers practical advice on finding happiness and meaning. Riches don’t matter much, he observes, but close relationships, quiet surroundings and short commutes help a lot, while meditation, cognitive psychotherapy and Prozac are equally valid remedies for constitutional unhappiness. Haidt sometimes seems reductionist, but his is an erudite, fluently written, stimulating reassessment of age-old issues. ~ Publishers Weekly
Both sides in the debate traffic in simplistic stereotypes. Anti religionists such as Harris assert that religion is dangerous because it has historically promoted violence and oppression — and, in the form of Muslim extremism, continues to do so today. Yet the greatest atrocities of the 20th century were committed by totalitarian states armed with ideologies that were either explicitly atheist (communism) or non religious (Nazism). What’s more, in the past and at present, religious fanaticism has often served as a vehicle and a cover for other tribal allegiances, such as nationalism. ¶ Equally misguided, however, is the claim made by many champions of religion that secularists lack the will to combat evil because they are moral relativists who don’t believe in good and evil anyway. Pat Tillman, the football player tragically killed by “friendly fire” in Afghanistan, was an atheist who joined the armed forces after Sept. 11 because he wanted to fight for his country against the barbarians who attacked it. Andrei Sakharov, a physicist and a secular humanist, stood up to the Soviet regime in the 1970s, at great risk to himself, in the name of human rights. ¶ A religion, like any other set of beliefs, can be used for good or bad. In America, some people used the Bible to justify slavery, but Christians were also in the forefront of the battle to abolish it. Any passionately held belief, whether or not it includes God, can make some people intolerant, closed-minded, unwilling to look at facts that contradict their dogma, and hateful toward those who disagree.
What are the obstacles that hinder modern men, women, and children from hearing and embracing the Gospel? Are science, technology, and mass media at odds with Christianity? Are new teaching methods helping to solve the crisis in catechesis or making matters worse? How can the Church do a better job of handing on her precious patrimony to subsequent generations? To address these provocative questions, some of the great churchmen of our times, including Joseph Cardinal Ratzinger, the man who would become Pope Benedict XVI, gathered in France in 1983 for two important conferences. Handing on the Faith in an Age of Disbelief brings together the four illuminating lectures presented at those meetings, along with commentaries by Pierre Eyt, Bernard Bro, O.P., Georges Bonnet, and Jacques Guillet, S.J. Also included is a candid interview with the then Joseph Cardinal Ratzinger about the pressing problems associated with teaching the faith. ~ Product Description
In this volume, eighteen of the world’s leading scholars present original essays on various aspects of atheism: its history, both ancient and modern, defense and implications. The topic is examined in terms of its implications for a wide range of disciplines including philosophy, religion, feminism, postmodernism, sociology and psychology. In its defense, both classical and contemporary theistic arguments are criticized, and, the argument from evil, and impossibility arguments, along with a non religious basis for morality are defended. These essays give a broad understanding of atheism and a lucid introduction to this controversial topic. Michael Martin is Professor of Philosophy Emeritus at Boston University. He is the author of over 150 articles and reviews as well as several books including Atheism, Morality and Meaning, The Impossibilty of God with Ricki Monnier, and Atheism: A Philosophical Justification ~ Publisher’s Description
With all the talk these days about a diversity of Christian beliefs in the first century, here’s a book designed to smack some sense into the dialogue. Traditional sense, that is. Witherington, professor of New Testament interpretation at Asbury Theological Seminary, creates well-researched profiles of people in Jesus’ inner circle — profiles that stand up to the most rigorous biblical criticism. No flights of fancy — just the historical understandings as they can be agreed upon by the best and brightest evangelical biblical scholars. At times, there is a strong whiff of defensiveness about the orthodoxy of the canon as Witherington skewers views on early Christian beliefs made popular by Gnosticism scholars Elaine Pagels and Karen King (they being among the purveyors of the “strange theories and bad history” in the title). Readers seeking a uniform and conservative view of early Christianity will find a wealth of information about Jesus and his early followers, which offers an ardent corrective to recent popular works by Bart Ehrman and others. Others, however, may be so put off by Witherington’s polemical tones that they miss the meat of his research. ~ Publishers Weekly
Who would the Saviour have to be, what would the Saviour have to do to rescue human beings from the meaning-destroying experiences of their lives? This book offers a systematic Christology that is at once biblical and philosophical. Starting with human radical vulnerability to horrors such as permanent pain, sadistic abuse or genocide, it develops what must be true about Christ if He is the horror-defeater who ultimately resolves all the problems affecting the human condition and Divine-human relations. Distinctive elements of Marilyn McCord Adams’ study are her defence of the two-natures theory, of Christ as Inner Teacher and a functional partner in human flourishing, and her arguments in favour of literal bodily resurrection (Christ’s and ours) and of a strong doctrine of corporeal Eucharistic presence. The book concludes that Christ is the One in Whom, not only Christian doctrine, but cosmos, church, and the human psyche hold together. ~ Product Descritption
Having outlined a theory of bullshit and falsehood, Harry G. Frankfurt turns to what lies beyond them: the truth, a concept not as obvious as some might expect. Our culture’s devotion to bullshit may seem much stronger than our apparently halfhearted attachment to truth. Some people (professional thinkers) won’t even acknowledge “true” and “false” as meaningful categories, and even those who claim to love truth cause the rest of us to wonder whether they, too, aren’t simply full of it. Practically speaking, many of us deploy the truth only when absolutely necessary, often finding alternatives to be more saleable, and yet somehow civilization seems to be muddling along. But where are we headed? Is our fast and easy way with the facts actually crippling us? Or is it “all good”? Really, what’s the use of truth, anyway? With the same leavening wit and commonsense wisdom that animates his pathbreaking work On Bullshit, Frankfurt encourages us to take another look at the truth: there may be something there that is perhaps too plain to notice but for which we have a mostly unacknowledged yet deep-seated passion. His book will have sentient beings across America asking, “The truth—why didn’t I think of that?” ~ Product Description
In God’s Universe, Owen Gingerich, a Harvard University astronomer and science historian, tells how in the 1980s he was part of an effort to produce a kind of anti-Cosmos, a television series called Space, Time, and God that was to counter Sagan’s “conspicuously materialist approach to the universe.” The program never got off the ground, but its premise survives: that there are two ways to think about science. You can be a theist, believing that behind the veil of randomness lurks an active, loving, manipulative God, or you can be a materialist, for whom everything is matter and energy interacting within space and time. Whichever metaphysical club you belong to, the science comes out the same. In the hands of as fine a writer as Gingerich, the idea almost sounds convincing. “One can believe that some of the evolutionary pathways are so intricate and so complex as to be hopelessly improbable by the rules of random chance,” he writes, “but if you do not believe in divine action, then you will simply have to say that random chance was extremely lucky, because the outcome is there to see. Either way, the scientist with theistic metaphysics will approach laboratory problems in much the same way as his atheistic colleague across the
hall.” ~ Scientific American
It is a commonplace to think of Christianity and rationalism as opposite historical and philosophical forces. In this stimulating and provocative study, Stark (The Rise of Christianity) demonstrates that elements within Christianity actually gave rise not only to visions of reason and progress but also to the evolution of capitalism. Stark contends that Christianity is a forward-looking religion, evincing faith in progress and in its followers’ abilities to understand God over time. Such a future-based rational theology has encouraged the development of technical and organizational advances, such as the monastic estates and universities of the Middle Ages. Stark contends that these developments transformed medieval political philosophy so that democracy developed and thrived in those states, such as northern Italy, that lacked despots and encouraged moral equality. Stark concludes by maintaining that Christianity continues to spread in places like Africa, China and Latin America because of its faith in progress, its rational theology and its emphasis on moral equality. While some historians are likely to question Stark’s conclusions, his deftly researched study will force them to imagine a new explanation for the rise of capitalism in Western society. ~ Publishers Weekly
As one who awoke to the intellectual richness and cultural depth of the Christian worldview in the mid-1970s through the writings of evangelist-apologist-activist Francis Schaeffer (1912-1984), I often worry that the next generation will fail to heed the challenge and receive the inspiration Schaeffer gave us through both his writings and his life of discipleship. Truth With Love is thus heartening because it winsomely explains both the rational and the relational apologetic of Francis Schaeffer to those who may not have otherwise heard the good news. This book is a revised doctoral dissertation, but one that succeeds in being both intellectually meaty and existentially appealing to those outside the strictly academic crowd. There are plenty of quotations and footnotes, as well as personal interviews with those who knew Schaeffer well. While such a well-documented book needs an index of names and subjects as well as a bibliography, unfortunately, it has neither. ~ Douglas Groothuis at DenverSeminary.edu.