Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counterintuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that miracles may happen.
FOR CHRISTIAN SCHOLARS & STUDENTS:
AN INTRODUCTION TO THE TASK OF INTEGRATING
THE CHRISTIAN FAITH INTO THE ACADEMIC DISCIPLINES
The purpose of this selected bibliography is to be an aid and introduction into the subject of integrating the Christian faith into the academic disciplines. We suggest that one begin by reading the books and articles that are cited specifically for academic integration first and then move into the various resources suggested under the headings below. An extensive bibliography for academic integration at this site will be forthcoming.
A. Books on Academic Integration:Malik, Charles. A Christian Critique of the University. Downers Grove Ill: InterVarsity Press, 1982.
________. The Two Tasks. Westchester, IL.: Cornerstore, 1980.
Marsden, George. The Outrageous Idea of Christian Scholarship. Oxford: Oxford Press, 1997.
Plantinga, Alvin. The Twin Pillars of Christian Scholarship. (The Stob Lectures) Grand Rapids, MI: Calvin College and Seminary, 1990.
________. “On Christian Scholarship” in The Challenge and Promise of a Catholic University, Ed. Theodore Hesburgh, Notre Dame and London: University of Notre Dame Press, 1994.
C. Selected Bibliography on “Calling” or “Vocation”:
Bernbaum, John and Simon Steer. Why Work?: Careers and Employment in Biblical Perspective. (Baker Book House, 1986) [OP]
Calvin, John. “Vocation,” Institutes of the Christian Religion III.X.VI.
Cotton, John. “Sermons on Calling,” in The Way Of Life, or God’s Way And Course, In Bringing the Soul Into, Keeping It In, And Carrying It On, In The Way Of Life And Peace. (A.M.S. Press, 1983).
Guinness, Os. The Call: Finding and Fulfilling the Central Purpose of Your Life. (Word Publishing, 1998).
Hardy, Lee. Fabric of This World: Inquiries into Calling, Career Choice, and the Design of Human Work. (Eerdmans, 1990)
Helm, Paul. The Callings: The Gospel in the World. (Banner of Truth, 1988).
Marshall, Paul. A Kind of Life Imposed on Man: Vocation and Social Order from Tyndale to Locke. (Banner of Truth, 1996)
Perkins, William. “A Treatise of the Vocations or Callings of Men,” in Ian Breward, ed., The Work of William Perkins. (The Sutton Courtenay Press, 1970).
Ryken, Leland. Redeeming the Time: A Christian Approach to Work and Leisure. (Baker, 1995).
Volf, Miroslav. Work in the Spirit: Toward a Theory of Work. (Oxford, 1991) [OP].
Wingren, Gustaf. Luther on Vocation, trans. by Carl Rasmussen. (Muhlenberg Press, 1957).
D. Books on the Life of the Christian Mind
(of high relevance to academic integration and the Christian world view):
Blamires, Harry. The Christian Mind: How Should a Christian Think? New York: Seabury Press, 1963.
Glaspey, Terry W. Great Books of the Christian Tradition. Eugene, Oregon: Harvest House, 1996.
Holmes, Arthur. Contours of a Worldview. Grand Rapids, MI.: Eerdmans, 1983.
________. The Making of a Christian Mind: A Christian World View and the Academic Enterprise. Downers Grove, Ill.: InterVarsity Press, 1985.
Moreland, J.P. Love Your God with All Your Mind: The Role of Reason in the Life of the Soul. Colorado Springs, CO.: Navpress, 1997.
Noll, Mark A. The Scandal of the Evangelical Mind. Grand Rapids: Eerdmans, 1994.
Sire, James W. Discipleship of the Mind. Downers Grove, Ill.: InterVarsity Press, 1990.
________. The Universe Next Door: A Basic World View Catalogue. 3rd ed. Downers Grove, Ill.: InterVarsity Press, 1997.
Guinness, Os. Fit Bodies, Fat Minds. Grand Rapids: Baker, 1994.
________. The Call: Finding and Fulfilling the Central Purpose of Your Life. Nashville: Word Publishing, 1998.
E. Books about Science:
Bauman, Michael. Man and Creation: Perspective on Science and Technology. Hillsdale, MI: Hillsdale College Press, 1993.
Behe, Michael J. Darwin’s Black Box: The Biochemical Challenge to Evolution. New York: Free Press, 1996.
Bohlin, Raymond G. and Lane P Lester. The Natural Limits to Biological Change. Dallas, Texas: Probe Books, 1989.
Bradley, Walter, R.L. Olsen, and C. B. Thaxton. The Mystery of Life’s Origins. Dallas, Texas: Lewis and Stanley, 1984.
Bube, Richard. Putting It All Together: Seven Patterns for Relating Science and the Christian Faith. Lanham, MD: University Press of America, 1995.
Craig, William Lane, and Quentin Smith. Theism, Atheism, and Big Bang Cosmology. Oxford: Clarendon, 1993.
Dembski, William A. Mere Creation: Science, Faith, and Intelligent Design. Downers Grove, Ill.: InterVarsity Press, 1998.
Hummel, Charles. The Galileo Connection: Resolving Conflicts between Science and the Bible. Downers Grove, Ill.: InterVarsity Press, 1986.
Johnson, Phillip E. Defeating Darwinism by Opening Minds. Downers Grove, Ill.: InterVarsity Press, 1997.
________. Reason in the Balance. Downers Grove, Ill.: InterVarsity Press, 1995.
McGrath, Alister E. The Foundations of Dialogue in Science and Religion. Malden, MA: Blackwell, 1996.
Moreland, J. P. Christianity and the Nature of Science: A Philosophical Investigation. Grand Rapids, MI: Baker Book House Company, 1989.
________, ed. The Creation Hypothesis. Downers Grove, Ill.: InterVarsity Press, 1994.
________. and Ciocchi, David M., eds. Christian Perspectives on Being Human. Grand Rapids: Baker, 1993.
Polkinghorne, John. Belief in God in an Age of Science. New Haven: Yale University Press, 1996.
________. Quarks, Chaos, and Christianity: Questions to Science and Religion. New York: Crossroad, 1996.
Ratzsch, Del. Philosophy of Science: The Natural Sciences in Christian Perspective. Downers Grove, Ill.: InterVarsity Press, 1986.
________. The Battle of the Beginnings: Why Neither Side is Winning the Creation- Evolution Debate. Downers Grove, Ill.: InterVarsity Press, 1996.
Ross, Hugh. The Creator and the Cosmos. Colorado Springs, CO.: NavPress, 1993.
_________. The Fingerprint of God. Orange, CA.: Promise Publishing, 1989.
Wright, Richard T. Biology Through the Eyes of Faith. San Francisco: Harper &Row, 1989.
Wolterstorff, Nicholas. Reason Within the Bounds of Religion. 2nd ed. Grand Rapids, Michigan: Eerdmans, 1984.
Best, Harold. Music Through the Eyes of Faith. San Francisco: Harper, 1983.
Brown, Colin. Christianity and Western Thought. Downers Grove, Ill.: InterVarsity Press, 1990.
Clouse, Robert, ed. Wealth and Poverty: Four Christian Views of Economics. Downers Grove, Ill.: InterVarsity Press, 1984.
Evans, C. Stephen. Preserving the Person. Downers Grove, Ill.: InterVarsity Press, (Reprint)1982.
Gallager, Susan and Roger Lundin. Literature Through the Eyes of Faith. San Francisco: Harper and Row, 1989.
Johnson, Phillip E. Objections Sustained: Subversive Essays on Evolution, Law & Culture. Downers Grove, Ill.: InterVarsity Press, 1998.
Lyon, David. Sociology and the Human Image. Downers Grove, Illinois: InterVarsity Press, 1983.
Marsden, George, and Frank Roberts, eds. A Christian View of History? Grand Rapids: Eerdmans, 1975.
Milbank, John. Theology and Social Theory: Beyond Secular Reason. Oxford: Blackwell, 1990.
Montgomery, John Warwick. The Shape of the Past. Minneapolis: Bethany, 1975.
________. Where is History Going? Reprint, Minneapolis: Bethany, 1972.
Moreland, J. P., and David M. Ciocchi, eds. Christian Perspectives on Being Human. Grand Rapids: Baker, 1993.
Nash, Ronald. Christian Faith and Historical Understanding. Dallas, Texas.: Probe Books, 1984.
________. Freedom, Justice, and the State. Washington, D.C.: University Press of America, 1980.
________. Poverty and Wealth. Dallas, Texas.: Probe Books, 1986.
________. Social Justice and the Christian Church. Milford, MI.: Mott Media, 1983.
________. The Concept of God. Grand Rapids, MI.: Zondervan, 1983.
________. The Gospel and the Greeks: Did The New Testament Borrow from Pagan Thought? Dallas, Texas.: Probe Books, 1992.
Neuhaus, Richard John. The Naked Public Square: Religion and Democracy In America. Grand Rapids: Eerdmans, 1984.
Olasky, Marvin. Prodigal Press: The Anti-Christian Bias of the American News Media. Wheaton, Ill.: Crossway, 1988.
Stone, Ronald H., Ed. Reformed Faith and Politics. Washington, D. C.: University Press of America, 1983.
________. Telling the Truth: How to Revitalize Christian Journalism. Wheaton, Ill.: Crossway, 1996.
Van Leeuwen, Mary Stewart. The Sorcerer’s Apprentice: A Christian Looks at the Changing Face of Psychology. Downers Grove, Ill.: InterVarsity Press, 1983.
Vitz, Paul. Psychology As Religion: The Cult of Self-Worship. Grand Rapids: Eerdmans, 1994.
Wells, Ronald. History Through the Eyes of Faith. San Francisco: Harper & Row, 1989.
Wolterstorff, Nicholas. Art in Action: A Christian Aesthetic. Grand Rapids, MI.: Eerdmans, 1980.
________. Until Justice and Peace Embrace. Grand Rapids, MI.: Eerdmans, 1983.
________. Works and Worlds of Art. Oxford: Clarendon Press, 1980.
I. Philosophy Books (and references) Helpful for Academic Integration:
Epistemology:
Clark, Kelly James. Return to Reason: A Critique of Enlightenment Evidentialism and a Defense of Reason and Belief in God. Grand Rapids, MI.: Eerdmans Publishing, 1990.
Evans, C. Stephen and Westphal, Merold, eds. Christian Perspectives on Religious Knowledge. Grand Rapids, MI.: 1993.
Geivett, R. Douglas, and Sweetman, Brendan, eds. Contemporary Perspectives on Religious Epistemology. New York: Oxford Press, 1992.
Plantinga, Alvin. Warrant and Proper Function. New York, Oxford: Oxford University Press, 1993.
________. Warrant the Current Debate. New York, Oxford: Oxford University Press, 1993.
Wolfe, David L. Epistemology: The Justification of Belief. Downers Grove: InterVarsity Press, 1982.
Wolterstorff, Nicholas. Reason Within the Bounds of Religion. 2nd ed. Grand Rapids, MI.: Eerdmans, 1984.
Metaphysics:
Alston, William. A Realist Conception of Truth. Ithaca, N.Y.: Cornell University Press, 1996.
Hart, Hendrik. Understanding Our World: An Integral Ontology. Landham, MD.: University Press of America, 1984.
Hasker, William. Metaphysics: Constructing a World View. Downers Grove: InterVarsity Press, 1983.
Grossmann, Reinhardt. The Existence of World: An Introduction to Ontology. New York: Routledge, 1992.
Moreland, J. P. Christianity and the Nature of Science: A Philosophical Investigation. Grand Rapids, MI: Baker Book House Company, 1989.
Ethics:
Budziszewki, J. Written on the Heart: The Case for Natural Law. Downers Grove, Il.: InterVarsity Press, 1997.
Grenz, Stanley. Sexual Ethics: An Evangelical Perspective. Louisville, KY.: Westminster John Knox Press, 1990.
Jones, D.C. Biblical Christian Ethics. Grand Rapids, MI.: Baker Books, 1994.
Pojman, Louis P. Ethics: Discovering Right and Wrong. Belmont, CA: Wadsworth, 1995.
Rae, S. B. and Wong, K.L. (Eds.) Beyond Integrity: A Judeo-Christian Approach to Business Ethics. Grand Rapids, MI., 1996.
Logic:
Copi, Irving M. Introduction to Logic. 7th ed. New York: Macmillan Publishing Company, 1986.
Geisler, Norman and Ronald Brooks. Come Let Us Reason: An Introduction to Logical Thinking. Grand Rapids, MI.: Baker Book House, 1990.
Miller, Richard W. Study Guide to Introduction to Logic (Copi). 7th ed. New York: Macmillan Publishing Company, 1986.
Philosophical References:
Audi, Robert, ed. The Cambridge Dictionary of Philosophy. Cambridge: Cambridge University Press, 1995.
Edwards, Paul, ed. The Encyclopedia of Philosophy. 7th ed. New York: Macmillan Publishing, 1967.
Copleston, Frederick. History of Philosophy. IX Volumes. New York: Bantam Doubleday, 1993.
We begin from the idea that there is some way the world is, and this, I believe, is an idea to which there is no intelligible alternative and which cannot be subordinated to or derived from anything else… [E]ven a subjectivist cannot escape from or rise above this idea. Even if he wishes to offer an analysis of it in subjective or community-relative terms, his proposal has to be understood as an account of how the world is and therefore as inconsistent with alternative accounts, with which it can be compared for plausibility.
If the matter were considered open to question, there would be plenty of reason to doubt that natural selection has the vast creative powers Darwinists attribute to it. What we actually know from scientific investigation is information like the following: artificial selection can produce diverse varieties of dogs and monstrous fruitfly variants; the relative frequency of dark and light peppered moths in a population was observed to vary as the trees became lighter and darker; differential survival causes bacterial populations to develop resistance to antibiotics; living forms share a common biochemical basis and genetic code; new body plans tend to appear in the fossil record fully formed with no record of the transitional intermediates that should connect them to presumed ancestors; and finally, the prevailing pattern of fossil species is stasis, meaning that observed evolutionary change is limited and directionless.
[J]ust as there was no guarantee at the beginning of cosmological and scientific speculation that we humans had the capacity to arrive at objective truth beyond the deliverances of sense-perception — that in pursing it we were doing anything more than spinning collective fantasies — so there can be no decision in advance as to whether we are or are not talking about a subject when we reflect and argue about morality. The answer must come from the results themselves. Only the effort to reason about morality can show us whether it is possible, whether, in thinking about what to do and how to live, we can find methods, reasons, and principles whose validity does not have to be subjectively or relativistically qualified.
Philosophical naturalism is not merely a gratuitous conclusion that neo-Darwinists draw from their scientific theory; rather, it is the powerful metaphysical basis of the theory itself. How do Darwinists know that natural selection, in combination with random mutations, can produce such apparent wonders of design as the wing, the eye, and the brain? How do they know that preexisting intelligence was not required to produce life in the first place, to guide unicellular life in its progress to more complex forms, and to develop eventually the human mind? In fact Darwinists do not know these things by experiment, or by any other form of scientific investigation. They know them by philosophical presupposition, because their naturalism tells them that nature cannot be affected by anything outside nature. Darwinism is not merely a support for naturalistic philosophy: it is a product of naturalistic philosophy.
On most interpretations of the theistic God, He desires His creatures to love Him. However, the mystery of evil conflicts with this desire. It is difficult for rational humans to love God when they do not understand why there is so much evil. If the reasons for evil are beyond humans’ ken, God could at least make THIS abundantly clear. Why does He not do so? Moreover, why does not an all-powerful God have the power to raise human intelligence so humans can understand why there is so much evil? If there is reason for not doing this, then why is THIS not made clear? There is mystery on top of mystery here which seems to conflict explicitly with God’s desire to be loved.
My guess is that this cosmic authority problem is not a rare condition and that it is responsible for much of the scientism and reductionism of our time. One of the tendencies it supports is the ludicrous overuse of evolutionary biology to explain everything about life, including everything about the human mind. Darwin enable modern secular culture to heave a great collective sigh of relief, by apparently providing a way to eliminate purpose, meaning, and desiring as fundamental features of the world. Instead they become epiphenomena, generated incidentally by a process that can be entirely explained by the operation of the nonteleogical laws of physics on the material of which we and our environments are all composed. There might still be thought to be a religious threat in the existence of the laws of physics themselves, and indeed the existence of anything at all, but it seems to be less alarming to most atheists.
In speaking of the fear of religion, I don’t mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehood. I am talking about something much deeper — namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that… My guess is that this cosmic authority problem is not a rare condition and that it is responsible for much of the scientism and reductionism of our time. One of the tendencies it supports is the ludicrous overuse of evolutionary biology to explain everything about life, including everything about the human mind.