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In Gregory Wolfe's collection, The New Religious Humanists, we find the work of a new group of religious intellectuals who have a compelling vision for cultural renewal. In his Introduction Wolfe argues that the only viable alternative to the tired debates between Left and Right comes from one of the oldest - and most relevant - strains of the Judeo-Christian tradition. The writers and topics gathered here offer a rich feast for the mind and heart, including moving personal narratives, meditations on the role of faith in public life, and reflections on environmentalism, abortion, biotechnology, and the arts.
In this highly anticipated collection, Unitarian Universalist Humanists present their faith perspectives in 23 engaging and thought-provoking essays. The contributors, both lay and ordained, demonstrate why Humanism has been one of the bedrock theologies of Unitarian Universalism for the last hundred years. They reflect on what it means to be a religious Humanist today and how they see the movement evolving in the twenty-first century. They explore Humanist history, beliefs, approach to life, social justice, community, and religious education. Together, these voices proclaim a passionate affirmation of a rich and dynamic tradition within Unitarian Universalism.
A spirited defense of secular humanism against fundamentalist critics.
Secular Humanism is a real and well-developed worldview embraced by many educators, intellectuals and leaders throughout our nation. This program examines the crushing weight of evidence supporting the fact that Secular Humanism is a religion, and the the dominant worldview taught in public schools today.
Although there is no shortage of recent books arguing against religion, few offer a positive alternative—how anyone might live a fulfilling life without the support of religious beliefs. This enlightening book fills the gap. Philip Kitcher constructs an original and persuasive secular perspective, one that answers human needs, recognizes the objectivity of values, and provides for the universal desire for meaningfulness. Kitcher thoughtfully and sensitively considers how secularism can respond to the worries and challenges that all people confront, including the issue of mortality. He investigates how secular lives compare with those of people who adopt religious doctrines as literal truth, as well as those who embrace less literalistic versions of religion. Whereas religious belief has been important in past times, Kitcher concludes that evolution away from religion is now essential. He envisions the successors to religious life, when the senses of identity and community traditionally fostered by religion will instead draw on a broader range of cultural items—those provided by poets, filmmakers, musicians, artists, scientists, and others. With clarity and deep insight, Kitcher reveals the power of secular humanism to encourage fulfilling human lives built on ethical truth.
Few, if any, thinkers and writers today would have the imagination, the breadth of knowledge, the literary skill, and-yes-the audacity to conceive of a powerful, secular alternative to the Bible. But that is exactly what A.C. Grayling has done by creating a non-religious Bible, drawn from the wealth of secular literature and philosophy in both Western and Eastern traditions, using the same techniques of editing, redaction, and adaptation that produced the holy books of the Judaeo-Christian and Islamic religions. The Good Book consciously takes its design and presentation from the Bible, in its beauty of language and arrangement into short chapters and verses for ease of reading and quotability, offering to the non-religious seeker all the wisdom, insight, solace, inspiration, and perspective of secular humanist traditions that are older, far richer and more various than Christianity. Organized in 12 main sections----Genesis, Histories, Widsom, The Sages, Parables, Consolations, Lamentations, Proverbs, Songs, Epistles, Acts, and the Good----The Good Book opens with meditations on the origin and progress of the world and human life in it, then devotes attention to the question of how life should be lived, how we relate to one another, and how vicissitudes are to be faced and joys appreciated. Incorporating the writing of Herodotus and Lucretius, Confucius and Mencius, Seneca and Cicero, Montaigne, Bacon, and so many others, The Good Book will fulfill its audacious purpose in every way.
Focusing on the work of Lorenzo Valla, the Spanish Complutensian scholars, and Erasmus of Rotterdam, this book examines the New Testament studies of the Renaissance humanists rather than their more frequently studied religious, moral, and political thought. Jerry H. Bentley shows that the humanists brought about a thorough reorientation in the Western tradition of New Testament studies. He finds that the humanists' methods both anticipated and influenced later New Testament scholarship. The humanists rejected the medieval practice of studying the New Testament only in Latin translation and interpreting it in accordance with preconceived theological criteria. Instead, they insisted that New Testament studies be based on the original Greek text, and they employed linguistic, historical, and philological criteria in explaining the scriptures. This study rests on an analysis of the New Testament manuscripts that the humanists consulted and of the New Testament editions, translations, annotations, an commentaries that they prepared.
This powerful manifesto outlines a vision called theological humanism based on the idea that that the integrity of life provides a way to articulate the meaning of religion for the human future. Explores a profound quest to understand the meaning and responsibility of our shared and yet divided humanity amidst the uncertainty of modern society Articulates the idea that human beings are mixed creatures striving for integrity not only trying to conform to God's will Sets forth a dynamic and robust vision of human life beyond the divisions that haunt the humanities, social sciences, theology, and religious studies