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Fundamentalism is many things to many people. It is a strict and literal adherence to a set of beliefs or principles. Fundamentalism can be religious, political, or personal. Today, religious fundamentalism is on the rise, and it is one of the most important root causes of terrorism.
Originally published in 1947, The Uneasy Conscience of Modern Fundamentalism has since served as the manifesto of evangelical Christians serious about bringing the fundamentals of the Christian faith to bear in contemporary culture. In this classic book Carl F. H. Henry, the father of modern fundamentalism, pioneered a path for active Christian engagement with the world -- a path as relevant today as when it was first staked out. Now available again and featuring a new foreword by Richard J. Mouw, The Uneasy Conscience of Modern Fundamentalism offers a bracing world-and-life view that calls for boldness on the part of the evangelical community. Henry argues that a reformation is imperative within the ranks of conservative Christianity, one that will result in an ecumenical passion for souls and in the power to meaningfully address the social and intellectual needs of the world.
About the Book Defend Yourself Against Bible Fundamentalists sheds light on how religious Fundamentalists are actively trying to get control of you by citing Holy Scripture as divine authority in order to revoke your rights and freedoms in these eight important non-spiritual areas. The passages within warn you of your dark and terrible future, if you let or give or help them get political control. About the Author Dr. Arthur August, having obtained a Doctorate from Loyola Marymount University, and having been raised by a New Thought Christian preacher, has the background to understand and expose the hidden agendas and the unrighteous political goals of religious Fundamentalists to control you. It has been a life-long study and learning experience.
A memoir of the profound destabilization that comes from losing one's faith--and a young woman's journey to reconcile her lack of belief with her love for her deeply religious family. Growing up in poverty in the rural backwoods of southern Maryland, the Pentecostal church was at the core of Jessica Wilbanks' family life. At sixteen, driven by a desire to discover the world, Jessica walked away from the church--trading her faith for freedom, and driving a wedge between her and her deeply religious family. But fundamentalist faiths haunt their adherents long after belief fades--former believers frequently live in limbo, straddling two world views and trying to reconcile their past and present. Ten years later, struggling with guilt and shame, Jessica began a quest to recover her faith. It led her to West Africa, where she explored the Yorùbá roots of the Pentecostal faith, and was once again swept up by the promises and power of the church. After a terrifying car crash, she finally began the difficult work of forgiving herself for leaving the church and her family and finding her own path. When I Spoke in Tongues is a story of the painful and complicated process of losing one's faith and moving across class divides. And in the end, it's a story of how a family splintered by dogmatic faith can eventually be knit together again through love.
All religions face the challenge of explaining, in view of God's goodness, the existence of evil and suffering in the world. They must develop theories of the origin and the overcoming of evil and suffering. The explanations in Buddhism, Christianity, Hinduism, Islam, and Judaism of evil and suffering and their origin, as well as these world religions' theories of how to overcome evil and suffering, differ from one another, but are also similar in many respects. The human person is always considered to be the origin of evil, and also to be the focus of aspirations to be able to overcome it. The conviction that evil and suffering are not original and can be overcome is characteristic of and common to the religions. The explanations of the origin of evil are closely related to the explanations of the continuation and propagation of evil in human persons, in nature, and in our technology and culture that have been developed in the religions - in Christianity, for example, as the doctrine of original sin. Finally, the world religions are concerned with how to cope with suffering and offer guidance for overcoming evil and suffering. Leading scholars of five world religions, Buddhism, Islam, Christianity, Judaism, and Hinduism, have created with this volume a first-hand source of information, which enables the reader to gain a better understanding of these religions' central teachings about the origin and the overcoming of evil and suffering.
In a time when religious conservatives have placed their faith and values at the forefront of the so-called “culture wars,” this book is extremely relevant. The stories in Leaving Fundamentalism provide a personal and intimate look behind sermons, religious services, and church life, and promote an understanding of those who have been deeply involved in the conservative Christian church. These autobiographies come from within the congregations and homes of religious fundamentalists, where their highly idealized faith, in all its complexities and problems, meets the reality of everyday life. Told from the perspective of distance gained by leaving fundamentalism, each story gives the reader a snapshot of what it is like to go through the experiences, thoughts, feelings, passions, and pains that, for many of the writers, are still raw. Explaining how their lives might continue after fundamentalism, these writers offer a spiritual lifeline for others who may be questioning their faith. Foreword by Thomas Moore
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This book clarifies differences between the intellectual positions of the so-called two-party system of liberals and conservatives in American Protestant Christianity. Nancey Murphy advances the thesis that the philosophy of the modern period is largely responsible for the polarity of Protestant Christian thought. A second thesis is that the modern philosophical positions driving the division between liberals and conservatives have themselves been called into question. This, then, presents the opportunity to ask how theology ought to be done in a postmodern era and to envision a rapprochement between theologians of the left and right. The book concludes by speculating on the future and the likelihood that the compulsion to separate into two distinct camps will be precluded by the coexistence of a wide range of theological positions from left to right.
"Irreplaceable as a reference to where Catholic theology is at any given moment, Concilium maps the state of the most pressing questions with solid contributions from leading theologians and cutting edge voices. Each volume addresses major issues in dialogue with wider public discourses, regularly engaging perspectives from the religions of the world. For volumes of substance, breadth and insight, Concilium provides a most impressive response to the most important issues in theology today." Jeannine Hill Fletcher, Fordham University
The soul is so closely connected to life that one cannot think that it could ever be separated from life and, consequently, be mortal. Therefore, it can only be immortal. This argument from Plato's Phaedo for the immortality of the soul exhibits both a great strength and a great weakness. Its strength is that it is dif ficult for anyone to think that the soul could ever exist without life. Its weakness is, first, that not all religions accept a soul that remains the same as the center of the person - thus one speaks, for instance, in Buddhism of a "soulless theory of the human being" - and, second, that what is true does not depend on what we can think, but on what we recognize in experience and thought. The religions believe in the existence of a power that can work contrary to our experience that the soul in death is not separated from life. How the reli gions believe they can establish this continued life after death and how faith in this life is related in the religions to the interpretation of history, its progress, its apocalyptic end, and its eschatological completion and transfiguration is the theme of this book. In the culture of the West in the nineteenth and twentieth centuries, faith in the secular progress of the technological control of nature and the economic or ganization of society was the enemy of faith in the immortality of the soul.