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A considerable amount of public debate and media print has been devoted to the “war between science and religion.” In his accessible and eminently readable new book, Stephen M. Barr demonstrates that what is really at war with religion is not science itself, but a philosophy called scientific materialism. Modern Physics and Ancient Faith argues that the great discoveries of modern physics are more compatible with the central teachings of Christianity and Judaism about God, the cosmos, and the human soul than with the atheistic viewpoint of scientific materialism. Scientific materialism grew out of scientific discoveries made from the time of Copernicus up to the beginning of the twentieth century. These discoveries led many thoughtful people to the conclusion that the universe has no cause or purpose, that the human race is an accidental by-product of blind material forces, and that the ultimate reality is matter itself. Barr contends that the revolutionary discoveries of the twentieth century run counter to this line of thought. He uses five of these discoveries—the Big Bang theory, unified field theories, anthropic coincidences, Gödel’s Theorem in mathematics, and quantum theory—to cast serious doubt on the materialist’s view of the world and to give greater credence to Judeo-Christian claims about God and the universe. Written in clear language, Barr’s rigorous and fair text explains modern physics to general readers without oversimplification. Using the insights of modern physics, he reveals that modern scientific discoveries and religious faith are deeply consonant. Anyone with an interest in science and religion will find Modern Physics and Ancient Faith invaluable.
"A devastating attack upon the dominance of atheism in science today." Giovanni Fazio, Senior Physicist, Harvard-Smithsonian Center for Astrophysics The debate over the ultimate source of truth in our world often pits science against faith. In fact, some high-profile scientists today would have us abandon God entirely as a source of truth about the universe. In this book, two professional astronomers push back against this notion, arguing that the science of today is not in a position to pronounce on the existence of God—rather, our notion of truth must include both the physical and spiritual domains. Incorporating excerpts from a letter written in 1615 by famed astronomer Galileo Galilei, the authors explore the relationship between science and faith, critiquing atheistic and secular understandings of science while reminding believers that science is an important source of truth about the physical world that God created.
The Old Faith and the Russian Land is a historical ethnography that charts the ebbs and flows of ethical practice in a small Russian town over three centuries. The town of Sepych was settled in the late seventeenth century by religious dissenters who fled to the forests of the Urals to escape a world they believed to be in the clutches of the Antichrist. Factions of Old Believers, as these dissenters later came to be known, have maintained a presence in the town ever since. The townspeople of Sepych have also been serfs, free peasants, collective farmers, and, now, shareholders in a post-Soviet cooperative. Douglas Rogers traces connections between the town and some of the major transformations of Russian history, showing how townspeople have responded to a long series of attempts to change them and their communities: tsarist-era efforts to regulate family life and stamp out Old Belief on the Stroganov estates, Soviet collectivization drives and antireligious campaigns, and the marketization, religious revival, and ongoing political transformations of post-Soviet times. Drawing on long-term ethnographic fieldwork and extensive archival and manuscript sources, Rogers argues that religious, political, and economic practice are overlapping arenas in which the people of Sepych have striven to be ethical—in relation to labor and money, food and drink, prayers and rituals, religious books and manuscripts, and the surrounding material landscape. He tracks the ways in which ethical sensibilities—about work and prayer, hierarchy and inequality, gender and generation—have shifted and recombined over time. Rogers concludes that certain expectations about how to be an ethical person have continued to orient townspeople in Sepych over the course of nearly three centuries for specific, identifiable, and often unexpected reasons. Throughout, he demonstrates what a historical and ethnographic study of ethics might look like and uses this approach to ask new questions of Russian, Soviet, and post-Soviet history.
Telling the fascinating stories of Copernicus, Kepler, Galileo, Newton and Pascal, Charles E. Hummel provides a historical perspective on the relationship between science and Christianity.
In a world marked by relativism, individualism, pluralism, and the transition from a modern to a postmodern worldview, evangelical Christians must find ways to re-present the historic faith. In his provocative new work, Ancient-Future Faith, Robert E. Webber contends that present-day evangelicalism is a product of modernity. Allegiance to modernity, he argues, must be relinquished to free evangelicals to become more consistently historic. Empowerment to function in our changing culture will be found by adapting the classical tradition to our postmodern time. Webber demonstrates the implications in the key areas of church, worship, spirituality, evangelism, nurture, and mission. Webber writes, The fundamental concern of Ancient-Future Faith is to find points of contact between classical Christianity and postmodern thought. Classical Christianity was shaped in a pagan and relativistic society much like our own. Classical Christianity was not an accommodation to paganism but an alternative practice of life. Christians in a postmodern world will succeed, not by watering down the faith, but by being a counter cultural community that invites people to be shaped by the story of Israel and Jesus. A substantial appendix explores the development of authority in the early church, an important issue for evangelicals in a society that shares many features with the Roman world of early Christians. Students, professors, pastors, and laypeople concerned with the churchs effective response to a postmodern world will benefit from this paradigmatic volume. Informative tables and extensive bibliographies enhance the books educational value. - Amazon.
Many books have been written on the Bible and evolution by scientists, but this volume is written by a biblical specialist. In Faith and Fossils Lester Grabbe, a prominent Hebrew Bible scholar, examines the Bible in its ancient context and explores its meaning in light of emerging scientific evidence. Both the Bible and the fossil record raise significant questions about what it means to be human, and Grabbe expertly draws on both sources to grapple with who we are and where we came from. Written in uncomplicated language and featuring eleven spectacular color plates, Grabbe’s Faith and Fossilscreatively shows how science and faith intersect in questions about human origins.
Evolution--or the broader topic of origins--has enormous relevance to how we understand the Christian faith and how we interpret Scripture. Four Views on Creation, Evolution, and Intelligent Design presents the current "state of the conversation" about origins among evangelicals representing four key positions: Young Earth Creationism - Ken Ham (Answers in Genesis) Old Earth (Progressive) Creationism - Hugh Ross (Reasons to Believe) Evolutionary Creation - Deborah B. Haarsma (BioLogos) Intelligent Design - Stephen C. Meyer (The Discovery Institute) The contributors offer their best defense of their position addressing questions such as: What is your position on origins - understood broadly to include the physical universe, life, and human beings in particular? What do you take to be the most persuasive arguments in defense of your position? How do you demarcate and correlate evidence about origins from current science and from divine revelation? What hinges on answering these questions correctly? This book allows each contributor to not only present the case for his or her view, but also to critique and respond to the critiques of the other contributors, allowing you to compare their beliefs in an open forum setting to see where they overlap and where they differ.
Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.