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Identifies what is most radically distinctive about Christian belief. Addressed to a non-technical audience, the book helps the reader examine the most basic questions concerning Christian faith.
He argues that the reasonableness of faith depends not only on beliefs about the world but also on beliefs about oneself (for instance about what one wants, about one's hopes and fears) and on what one is willing to trust. Helm goes on to look at the relations between belief and trust, and between faith and virtue, and concludes with an exploration of one particular type of belief about oneself, the belief that one is oneself a believer. This is a book for anyone interested in the basis of religious faith."--BOOK JACKET.
Faith, Reason, and Earth History presents Leonard Brand¿s argument for constructive thinking about origins and earth history in the context of Scripture, showing readers how to analyze available scientific data and approach unsolved problems. Faith does not need to fear the data, but can contribute to progress in understanding earth history within the context of God¿s Word while still being honest about unanswered questions. In this patient explanation of the mission of science, the author models his conviction that ¿above all, it is essential that we treat each other with respect, even if we disagree on fundamental issues.¿ The original edition of this work (1997) was one of the first books on this topic written from the point of view of an experienced research scientist. A career biologist, paleontologist, and teacher, Brand brings to this well-illustrated book a rich assortment of practical scientific examples. This thoughtful and rigorous presentation makes Brand¿s landmark work highly useful both as a college-level text and as an easily accessible treatment for the educated lay person.
Too smart to believe in God? The twelve philosophers in this book are too smart not to, and their finely honed reasoning skills and advanced educations are on display as they explain their reasons for believing in Christianity and entering the Roman Catholic Church. Among the twelve converts are well-known professors and writers including Peter Kreeft, Edward Feser, J. Budziszewski, Candace Vogler, and Robert Koons. Each story is unique; yet each one details the various perceptible ways God drew these lovers of wisdom to himself and to the Church. In every case, reason played a primary role. It had to, because being a Catholic philosopher is no easy task when the majority of one's colleagues thinks that religious faith is irrational. Although the reasonableness of the Catholic faith captured the attention of these philosophers and cleared a space into which the seed of supernatural faith could be planted, in each of these essays the attentive reader will find a fully human story. The contributions are not merely collections of arguments; they are stories of grace.
Thomas Aquinas is widely recognized as one of history's most significant Christian theologians and one of the most powerful philosophical minds of the western tradition. But what has often not been sufficiently attended to is the fact that he carried out his theological and philosophical labours as a part of his vocation as a Dominican friar, dedicated to a life of preaching and the care of souls. Fererick Christian Bauerschmidt places Aquinas's thought within the context of that vocation, and argues that his views on issues of God, creation, Christology, soteriology, and the Christian life are both shaped by and in service to the distinctive goals of the Dominicans. What Aquinas says concerning both matters of faith and matters of reason, as well as his understanding of the relationship between the two, are illuminated by the particular Dominican call to serve God through handing on to others through preaching and teaching the fruits of one's own theological reflection.
Steve Wilkens edits a debate between three different understandings of the relationship between faith and reason, between theology and philosophy. The three views include: Faith and Philosophy in Tension, Faith Seeking Understanding and the Thomistic Synthesis. This introduction to a timeless quandary is an essential resource for students.
On the one hand, Eagleton demolishes what he calls the "superstitious" view of God held by most atheists and agnostics and offers in its place a revolutionary account of the Christian Gospel. On the other hand, he launches a stinging assault on the betrayal of this revolution by institutional Christianity. There is little joy here, then, either for the anti-God brigade -- Richard Dawkins and Christopher Hitchens in particular -- nor for many conventional believers. --Résumé de l'éditeur.
The proposition that the existence of God is demonstrable by rational argument is doubted by nearly all philosophical opinion today and is thought by most Christian theologians to be incompatible with Christian faith. This book argues that, on the contrary, there are reasons of faith why in principle the existence of God should be thought rationally demonstrable and that it is worthwhile revisiting the theology of Thomas Aquinas to see why this is so. The book further suggests that philosophical objections to proofs of God's existence rely upon an attenuated and impoverished conception of reason which theologians of all monotheistic traditions might wish to reject. Denys Turner proposes that on a broader and deeper conception of it, human rationality is open to the 'sacramental shape' of creation as such and in its exercise of rational proof of God it in some way participates in that sacramentality of all things.
This book explores philosophical questions that have important implications for the truth and rationality of the Christian faith.
"Gregg's book is the closet thing I've encountered in a long time to a one-volume user's manual for operating Western Civilization." —The Stream "Reason, Faith, and the Struggle for Western Civilization offers a concise intellectual history of the West through the prism of the relationship between faith and reason." —Free Beacon The genius of Western civilization is its unique synthesis of reason and faith. But today that synthesis is under attack—from the East by radical Islam (faith without reason) and from within the West itself by aggressive secularism (reason without faith). The stakes are incalculably high. The naïve and increasingly common assumption that reason and faith are incompatible is simply at odds with the facts of history. The revelation in the Hebrew Scriptures of a reasonable Creator imbued Judaism and Christianity with a conviction that the world is intelligible, leading to the flowering of reason and the invention of science in the West. It was no accident that the Enlightenment took place in the culture formed by the Jewish and Christian faiths. We can all see that faith without reason is benighted at best, fanatical and violent at worst. But too many forget that reason, stripped of faith, is subject to its own pathologies. A supposedly autonomous reason easily sinks into fanaticism, stifling dissent as bigoted and irrational and devouring the humane civilization fostered by the integration of reason and faith. The blood-soaked history of the twentieth century attests to the totalitarian forces unleashed by corrupted reason. But Samuel Gregg does more than lament the intellectual and spiritual ruin caused by the divorce of reason and faith. He shows that each of these foundational principles corrects the other’s excesses and enhances our comprehension of the truth in a continuous renewal of civilization. By recovering this balance, we can avoid a suicidal winner-take-all conflict between reason and faith and a future that will respect neither.