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The Western Humanism originating in classical Greek philosophy—where the capacity of human reason became the dominant means for perceiving a worldview based in reality—reigned in Western philosophy until the onset of Postmodern Existentialism in the mid-twentieth century. Plato’s Theory of Forms prepared the Western gentile mind to accept the rationality of a transcendent ultimate reality, and in so doing steered the gentile mind from its bent to pantheistic deities. The apostle Paul boldly proclaimed to the Athenians that their “unknown god” was indeed the transcendent God of Abraham, Isaac, and Jacob. Christianity prevailed in Western philosophy until the Enlightenment—which was the result of the unprecedented success of the scientific method—began to turn the Western mind to the existentialistic idea of the relativity of moral truth.
The cultural landscape is now made up of diverse "communities"--feminists, gays, neo-conservatists, African-Americans, pro-lifers--who seem to have no common frame of reference by which to communicate with each other. Veith offers Christians instructions as to how they can respond to these varied groups.
Helping you navigate the complex debate among Christians over postmodernism, Robert C. Greer maps four different paths marked out by Francis Schaeffer, Karl Barth, John Hick and George Lindbeck. Ultimately, he points to the true Subject who makes knowledge possible through the language of revelation and relationship with God.
The Committed Self is a clear and compelling introduction to Existentialism, the root of Postmodernism and, according to Victor A. Shepherd, still the most significant philosophy of our times. Focusing on Hegel, Kierkegaard, Nietzsche, Buber, Heidegger, and Sartre and their passionate commitment to the authenticity of the self, Shepherd maintains that Existentialism has much to say to Christians with its understanding of: What it is to be a human being, How diverse forces operative in the world and in the psyche shape human self-awareness, The manner in which radical commitment forges and forms that "self," which is nothing less than a new birth. Shepherd believes that an acquaintance with Existentialism will aid Christians in negotiating the minefield they think life has become. And he persistently draws attention to the manner in which Existentialism recalls theology to its proper vocation whenever theology appears to be in danger of becoming a species of rationalism that uses religious vocabulary
What comes after the end of Christendom? Christianity has ceased to function as the dominant force in society and yet the Christian faith continues. How are we to understand Christianity in this 'after'? Bringing into conversation seven unorthodox or 'heretical' continental philosophers, including Jan Patocka, Jean-Luc Nancy, Gianni Vattimo and John D. Caputo, Martin Koci re-centres the debates around philosophy's so-called return to religion to address the current 'not-Christian, but not yet non-Christian' culture. In the modern context of increasing secularization and pluralization, Christianity after Christendom boldly proposes that Christians must embrace the demise of Christianity as a meta-narrative and see their faith as an existential mode of being-in-the-world. Whilst not denying the religion's history, this 'after' of Christianity emancipates the discourse from the socio-historical focus on Christendom and introduces new perspectives on Christianity as an embodied religious tradition, as a way of being, even as a faithfulness to the world. In dialogue with a broad range of philosophical movements, including deconstruction, phenomenology, hermeneutics and postmodern critiques of religion, this is a timely examination of the present and future of post-Christendom Christianity.
Written by a veteran Christian educator, this readable book describes the relationship between the Christian faith and the world of learning by looking at the five modern worldviews competing with Christian theism.
A 2001 Christianity Today Award of Merit winner! The concept of truth as absolute, objective and universal has undergone serious deterioration in recent years. No longer is it a goal for all to pursue. Rather postmodernism sees truth as inseparable from culture, psychology, race and gender. Ultimately, truth is what we make it to be. What factors have accelarated this decay of truth? Why are people willing to embrace such a devalued concept? How does this new view compare and contrast with a Christian understanding? While postmodernism contains some truthful insights (despite its attempt to dethrone truth), Douglas Groothuis sees its basic tenets as intellectually flawed and hostile to Christian views. In this spirited presentation of a solid, biblical and logical perspective, Groothuis unveils how truth has come under attack and how it can be defended in the vital areas of theology, apologetics, ethics and the arts.
It is a small book written for readers without an in depth background in philosophy, especially existentialism. It is an examinnation of the interface between Christian meditation and Zen Buddhism. It is contextual, and as of yet I have not included the meditation workshop book that I use when I am giving workshops on Christian Zen meditation. Presently, it is really in the format of an in depth essay. The style is siminlar to one of your publications that had led me to your site i.e Emotion and Psyche, Marc Jackson.I have presented this workshop also on college campuses in the midwest, and it was received well. It helps greatly clarify the nature o af promising and practical dialogue between Christian existentialism and the practice of Zen. ,
The contributors to Postmodernism and Christian Philosophy bring a wealth of philosophical insights and methodological approaches to bear on a common concern, namely, the possibility and extent of a fruitful dialogue between Christian philosophy and postmodern thought. They tackle the timely question of how realism ought to respond to the threat to what Gilson called "the Western Creed" posed by modernity's heir apparent. Enriched and invigorated by the insights of St. Thomas, Jacques Maritain, Yves R. Simon, and others, the articles assembled in this volume offer a provocative vision of the way in which a world bearing the imprint of modernity can nevertheless avoid succumbing to the false alternative proposed by postmodernism. Contributors include: Benedict M. Ashley, O.P., Don T. Asselin, Michael Baur, David B. Burrell, C.S.C., John Deely, Curtis L. Hancock, Thomas S. Hibbs, Gregory J. Kerr, John F.X. Knasas, Joseph W. Koterski, S.J., James L. Marsh, Matthew S. Pugh, Gregory M. Reichberg, Robert Royal, James V. Schall, S.J., Rosalind Smith Edman, Brendan Sweetman, Joseph M. de Torre, Merold Westphal, and Robert E. Wood. ABOUT THE EDITOR: Roman T. Ciapalo is associate professor of philosophy at Loras College in Dubuque, Iowa.
Are postmodern philosophy and Christian thought so diametrically opposed that "never the twain shall meet"? Or are various postmodern philosophies, in spite of their secular provenance, open to religious appropriation? These thirteen lively, original essays awaken secular postmodernisms and various modes of Christian thinking from their ideological complacency. An open space for passionate dialogue emerges from conversations that powerfully engage both intellectual and religious points of view.