Download Free Modern Thought The Crisis In Belief Book in PDF and EPUB Free Download. You can read online Modern Thought The Crisis In Belief and write the review.

Excerpt from Modern Thought and the Crisis in Belief Nobody knows so well as I the inadequacy of my equipment for this difficult task; and few can have had better reason to know how its prosecution calls down anathemas alike from defenders of the faith once delivered to the saints - for whom religion has achieved finality and from rationalists who, in their horror of the sympathetic fallacy, cherish the notion that technical research can accomplish a per fect work. These I cannot hope to conciliate, much less to convince. Time, that tries all, must be their teacher. But for such as believe that the estab lishment of Christian truth, rather than its apolo getic defence or contemptuous dismissal, is an important part of the second Reformation imposed upon us by the contemporary course of science and scholarship, I trust I have touched some things worth further reflexion. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
From the PREFACE. Speaking in the House of Commons several years ago, that eminent and devoted churchman, Lord Hugh Cecil, expressed himself as follows: "On all sides there are signs of decay of the Faith. People do not go to church, or, if they go, it is for the sake of the music, or for some non-religious motive. The evidence is overwhelming that the doctrines of Christianity have passed into the region of doubt." Once more, the Bishop of Carlisle has affirmed: "There are, perhaps, few things, and certainly nothing of similar moment, about which men give themselves so little trouble, and take such little pains, as the ascertainment, by strict examination, of the foundations and the evidences of their religion." Outspoken and weighty statements by responsible persons seldom lack foundation in fact. Accordingly, in these Lectures, I have attempted a partial review of the situation, so far as my narrow limits permit. Thus, in Lecture I, I have drawn attention to the alterations that overtake reflective constructions of belief. In Lectures II-IV, I have made an effort to summarize movements that justify Lord Hugh Cecil's declaration. But, as I have borne no part in the work of physical science and higher criticism, I am able only to indicate the present view from the conclusions of others. In Lectures V-VIII, I have essayed, in my own way, the examination suggested by the Bishop of Carlisle. I cannot pretend to expert familiarity with theology, so I have deemed it wiser to abandon this standpoint, represented most adequately by many others, and have confined myself to matters where I am more at home. It is obvious, to students at least, that we are passing through a stage of transition where hazards beset belief. Of course, I am well aware that a broad distinction survives between the "beliefs of the vulgar and of the learned," as they have been called. But, under the educational arrangements prevalent now, - and these Lectures are to hold them in special remembrance, - it tends to fade, with two results. On the one hand, some who deem themselves 'learned' hug the idea that religion has become a negligible quantity. Their learning has not matured enough to make manifest the deeps of our remanent ignorance. On the other hand, many are puzzled, often distressed beyond measure, by the metamorphic process coincident with enquiry. They resent the stress placed upon natural piety, and so they blink the issue, to sore harm of the religious cause; or, unappreciative of what knowledge has gleaned, they cling to belief of such a character that, under assault, it can scarce be distinguished from the despair of a last resort. These are sad hazards....
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This volume brings together scholars from a range of disciplines to explore the intersections between crisis, scholarship, and action. The aim of this book is to think about the “moment of crisis,” through the concepts, writings, and methodologies awarded to us by Jewish thinkers in modernity. This book offers a broad gallery of accounts on the notion of crisis in Jewish modernity while emphasizing three terms: interpretation, heresy, and messianism. The main thesis of the volume is that the diasporic and exilic experience of the Jewish people turned their philosophers and theologians into “experts in crisis management” who had to find resources within their own religion, culture and traditions in order to react, endure and overcome short- and long-term historical crises. The underlining assumption of this book is therefore that Jewish thought obtains resources for conceptualizing and reacting to the current forms of crisis in the global, European, and Israeli spheres. The volume addresses a large readership in humanities, social and political sciences and religious studies, taking as its assumption that scholars in modern Jewish thought have an extended responsibility to engage in contemporary debates.