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Neither a how-to manual nor an academic treatise on pastoral ministry, this book of biblical exposition, pastoral confession, and gospel exultation directs pastors to their only justification: the finished work of Christ.
Much has been written of late about what the apostle Paul really meant when he spoke of justification by faith, not the works of the law. This short study by Stephen Westerholm carefully examines proposals on the subject by Krister Stendahl, E. P. Sanders, Heikki Raisanen, N. T. Wright, James D. G. Dunn, and Douglas A. Campbell. In doing so, Westerholm notes weaknesses in traditional understandings that have provoked the more recent proposals, but he also points out areas in which the latter fail to do justice to the apostle. Readers of this book will gain not only a better grasp of the ongoing theological debate about justification but also a more nuanced overall understanding of Paul.
Much of the writing in Anglo-American epistemology in the twentieth century focused on the conditions for beliefs being "justified." In a book that seeks to shift the ground of debate within theory of knowledge, William P. Alston finds that the century-long search for a correct account of the nature and conditions of epistemic justification misses the point. Alston calls for that search to be suspended and for talk of epistemic justification to cease. He proposes instead an approach to the epistemology of belief that focuses on the evaluation of various "epistemic desiderata" that may be satisfied by beliefs.Alston finds that features of belief that are desirable for the goals of cognition include having an adequate basis, being formed in a reliable way, and coherence within bodies of belief. In Alston's view, a belief's being based on an adequate ground and its being formed in a reliable way, though often treated as competing accounts of justification, are virtually identical. Beyond "Justification" also contains discussions of fundamental questions about the epistemic status of principles and beliefs and appropriate responses to various kinds of skepticism.
N. T. Wright offers a comprehensive account and defense of his perspective on the crucial doctrine of justification. Along the way Wright responds to critics, such as John Piper, who have challenged what has come to be called the New Perspective. Ultimately, he provides a chance for those in the middle of and on both sides of the debate to interact directly with his views and form their own conclusions.
Derived from Michael Horton’s recently released The Christian Faith, this digital short presents a full theological investigation into the biblical concept of union with Christ. Horton covers the nature of this union, exegetical development of the concept, and both historical visions and contrasting paradigms of it. He also draws connections between a Christian’s ongoing union with his or her Savior and grace, ontology, essence and energies, and covenant—an altogether masterful sketch of a beautiful and mysterious spiritual reality.
In this important new book, Jürgen Habermas takes up certain fundamental questions of philosophy. While much of his recent work has been concerned with issues of morality and law, in this new work Habermas returns to the traditional philosophical questions of truth, objectivity and reality which were at the centre of his earlier classic book Knowledge and Human Interests. How can the norms that underpin the linguistically structured world in which we live be brought into step with the contingency of the development of socio-cultural forms of life? How can the idea that our world exists independently of our attempts to describe it be reconciled with the insight that we can never reach reality without the mediation of language and that 'bare' reality is therefore unattainable? In Knowledge and Human Interests Habermas answered these questions with reference to a weak naturalism and a transcendental-pragmatic realism. Since then, however, he has developed a formal pragmatic theory which is based on an analysis of speech acts and language use. In this new volume Habermas takes up the philosophical questions of truth, objectivity and reality from the perspective of his linguistically-based pragmatic theory. The final section addresses the limits of philosophy and reassesses the relation between theory and practice from a perspective that could be described as 'post-Marxist'. This volume, now available in paperback as well, by one of the world's leading philosophers will be essential reading for students and scholars of philosophy, social theory and the humanities and social sciences generally.
Contemporary philosophical pluralism recognizes the inevitability and legitimacy of multiple ethical perspectives and values, making it difficult to isolate the higher-order principles on which to base a theory of justice. Rising up to meet this challenge, Rainer Forst, a leading member of the Frankfurt School's newest generation of philosophers, conceives of an "autonomous" construction of justice founded on what he calls the basic moral right to justification. Forst begins by identifying this right from the perspective of moral philosophy. Then, through an innovative, detailed critical analysis, he ties together the central components of social and political justice--freedom, democracy, equality, and toleration--and joins them to the right to justification. The resulting theory treats "justificatory power" as the central question of justice, and by adopting this approach, Forst argues, we can discursively work out, or "construct," principles of justice, especially with respect to transnational justice and human rights issues. As he builds his theory, Forst engages with the work of Anglo-American philosophers such as John Rawls, Ronald Dworkin, and Amartya Sen, and critical theorists such as Jürgen Habermas, Nancy Fraser, and Axel Honneth. Straddling multiple subjects, from politics and law to social protest and philosophical conceptions of practical reason, Forst brilliantly gathers contesting claims around a single, elastic theory of justice.
Presents and defends a bold new approach to the ethics of belief and to resolving the internalism-externalism debate in epistemology.
Michael Bergmann provides a decisive refutation of internalism and a sustained defense of externalism, developing his theory of justification by imposing both a proper function and a no-defeater requirement.