For the First Time in English, a Foundational Work of One of the Church's Most Important Theologians As some point in life, we all wonder: Who am I? What is the world, and what is my place within it? Only Christianity offers answers to these questions in a way that meets our truest needs and satisfies our deepest longings.In this important book, translated into English for the first time, Herman Bavinck provides a framework for understanding why the Christian worldview is the only solution to the discord we feel between ourselves, the world, and God.

    Sayers and C. S. Lewis to find out. Born out of a fan letter that celebrated mystery novelist Sayers wrote to Lewis as his star was just beginning to rise, this friendship between a married woman and a longtime bachelor developed over years of correspondence as the two discovered their mutual admiration of each other's writing, thinking, and faith. In a time when many Christians now aren't even sure that a man and a woman can be "just friends" and remain faithful, Gina Dalfonzo's engaging treatment of the relationship between two of Christianity's most important modern thinkers and writers will resonate deeply with anyone who longs for authentic, soul-stirring friendships that challenge them to grow intellectually and spiritually. Fans of Lewis and Sayers will find here a fascinating addition to their collections.

    Central is a defense of his "outsider test of faith," arguing that believers should test their faith with the same skeptical standards they use to evaluate the other faiths they reject, as if they were outsiders. Experts in medicine, psychology, and anthropology join Loftus to show why, when this test is applied to Christianity, it becomes very difficult to rationally defend. Collectively, these articles reveal that popular Christian beliefs tend to rely on ignorance of the facts. Drawing together experts in diverse fields, including Hector Avalos, Richard Carrier, David Eller, and Robert Price, this book deals a powerful blow against Christian faith.

    On Christian Doctrine is an introduction to the interpretation & explanation of the Bible which exerted an enormous influence throughout the Middle Ages.

    Yet, recently, good conversations about faith have been increasingly squeezed out of the public sphere. Seeking to reopen the debate, Justin Brierley began to invite atheists and sceptics on to Premier Christian Radio to air arguments for and against the Christian faith. But how has ten years of discussion with atheists affected the presenter’s faith?Reflecting on conversations with Richard Dawkins, Derren Brown and many more, Justin explains why he still finds Christianity the most compelling explanation for life, the universe and everything. And why, regardless of belief or background, we should all welcome the conversation.

    Introductions and bibliographies are generous and up to date. In the textual apparatus, existing notes have been revised and expanded, and well over 200 new notes have been added. This handsome and handy one-volume, thin-paper edition will be an essential resource for students and scholars and a joy to book lovers.

    To many intellectuals, this probably sounds like saying that I am a dog because I am a cat. Indeed, prejudice against religious belief runs deep in the academy; in particular, many philosophers hold that faith is incompatible with their profession. But Thomas Morris has met that view head-on by asking a distinguished group of philosophers to write about the union of faith and reason in their lives. God and the Philosophers offers a series of highly personal, thoughtful essays by traditionally religious philosophers, revealing the power of belief in their intellectually rigorous lives and work. Figures such as William P. Alston, William J. Wainwright, Marilyn McCord Adams, Peter van Inwagen, and Morris himself, to name a few, speak of their own spiritual journeys, sharing their experiences as philosophically reflective individuals seeking to center themselves on God. We read of conversions from unbelief, struggles with doubts raised by the presence of evil in the world, and changing convictions shaped by constant questioning and communing with God. For example, Brian Leftow describes his acceptance of Christianity, after being raised in a secular Jewish home, and Laura Garcia writes about her conversion to Catholicism from her earlier Protestant stance. Along the way, the writers reveal religious philosophy at work--demonstrating, as Arthur F. Holmes writes, the motivation to intellectual inquiry that Christian faith brings. Here we see how individuals with extraordinary intellectual training, discipline, and knowledge grapple with personal and existential problems, drawing on their faith as well as their finely honed reason to achieve new understanding. Profoundly honest and deeply thoughtful, these essays reveal how highly educated philosophers--working in the halls of dispassionate analysis--come to grips with their faith in a skeptical world. Together, they make a profound statement on contemporary spirituality, and the quandaries facing today's religious individual.

    It is Lonergan's answer to those who would argue that in this time of cultural change and dissolution the believer is afloat on a sea of multiplying theologies, without rudder or compass. Lonergan was resolute in his refusal to be defeatist on this point. While agreeing that theology must continually change to mediate between religion and culture, he worked out an integral method to guide and control this ongoing process.This is a reprint of the 1973 edition. A new annotated edition of Method in Theology will be published eventually as a part of the Collected Works of Bernard Lonergan.Bernard Lonergan (1904-1984), a professor of theology, taught at Regis College, Harvard University, and Boston College. An established author known for his Insight and Method in Theology, Lonergan received numerous honorary doctorates, was a Companion of the Order of Canada in 1971 and was named as an original members of the International Theological Commission by Pope Paul VI.

    Much has been written to assess his lasting legacy and why he has had such a profound impact on 20th-century readers.As well as delving into the plots of Lewis's enduring works, you will consider questions such as:From the magisterial "Oxford History of English Literature" to children's fantasy books, how did Lewis write with such brilliance and coherence across so many distinct and demanding fields?What were the people, events, and influences that shaped his thought, his character, and the spiritual drama at his life's core?What do Lewis's fictional and factual autobiographies reveal about his conversion and his efforts to "explain and defend the belief that has been common to nearly all Christians at all times"?How did he argue for his ethical notion of "the Tao"—a non-relative set of standards, held widely across all cultures, which modern ideologies often distort?How did he use his apologetical writings to come to grips with perennial spiritual questions involving miracles; the meaning of suffering; the reality of heaven and hell; and the nature of choice, sin, and salvation?How do his scholarly works analyze modern prejudices about the past and offer a vivid, accessible defense of medieval and Renaissance thought?In Lectures 7 through 11, we turn to Lewis the fictional novelist:The unfallen world of Perelandra in the Space Trilogy (1938–45)The beloved Chronicles of Narnia (1950–1956) children's series for which he is perhaps best knownTill We Have Faces (1961), a mature and beautiful reworking of the Cupid and Psyche myth whose heroine is patterned after Lewis's wife, Joy.Professor Louis Markos is a member of Phi Beta Kappa and has won teaching awards at both the University of Michigan and Houston Baptist University. He presents this course as a sympathetic, deeply felt exposition of Lewis's multifaceted thought and works, making no secret of the fact that he is a longtime and enthusiastic fan of Lewis's writings.

    Some groups of Christians claimed that there was not one God but two or twelve or thirty. Some believed that the world had not been created by God but by a lesser, ignorant deity. Certain sects maintained that Jesus was human but not divine, while others said he was divine but not human.In Lost Christianities, Bart D. Ehrman offers a fascinating look at these early forms of Christianity and shows how they came to be suppressed, reformed, or forgotten. All of these groups insisted that they upheld the teachings of Jesus and his apostles, and they all possessed writings that bore out their claims, books reputedly produced by Jesus's own followers. Modern archaeological work has recovered a number of key texts, and as Ehrman shows, these spectacular discoveries reveal religious diversity that says much about the ways in which history gets written by the winners. Ehrman's discussion ranges from considerations of various "lost scriptures"--including forged gospels supposedly written by Simon Peter, Jesus's closest disciple, and Judas Thomas, Jesus's alleged twin brother--to the disparate beliefs of such groups as the Jewish-Christian Ebionites, the anti-Jewish Marcionites, and various "Gnostic" sects. Ehrman examines in depth the battles that raged between "proto-orthodox Christians"--those who eventually compiled the canonical books of the New Testament and standardized Christian belief--and the groups they denounced as heretics and ultimately overcame.Scrupulously researched and lucidly written, Lost Christianities is an eye-opening account of politics, power, and the clash of ideas among Christians in the decades before one group came to see its views prevail.

    Yet, while we hear these pleas, we're already functioning with existing beliefs—even if they are beliefs by default. So how do we choose what to believe—especially in the area of faith? Do we need to choose? In "Choosing Your Faith, " Mark Mittelberg encourages us, as Socrates does, not to lead an unexamined life. He invites us to examine why we believe what we believe. This examination will resonate with Christians and seekers alike.

    Stars and galaxies have formed, and elements come forth from great stellar cauldrons. The necessary elements are present, the environment is fit for life, and slowly life forms have populated the earth. Are the creative forces purposeful, and in fact divine?Owen Gingerich believes in a universe of intention and purpose. We can at least conjecture that we are part of that purpose and have just enough freedom that conscience and responsibility may be part of the mix. They may even be the reason that pain and suffering are present in the world. The universe might actually be comprehensible.Taking Johannes Kepler as his guide, Gingerich argues that an individual can be both a creative scientist and a believer in divine design--that indeed the very motivation for scientific research can derive from a desire to trace God's handiwork. The scientist with theistic metaphysics will approach laboratory problems much the same as does his atheistic colleague across the hall. Both are likely to view the astonishing adaptations in nature with a sense of surprise, wonder, and mystery.In God's Universe Gingerich carves out "a theistic space" from which it is possible to contemplate a universe where God plays an interactive role, unnoticed yet not excluded by science.

    S. Lewis in 1956 astounded the world. Based on research and extensive interviews of family and friends.

    Focusing especially on Christianity but including Judaism, Islam, Buddhism, Hinduism, and Chinese spiritualities, Armstrong examines the diminished impulse toward religion in our own time, when a significant number of people either want nothing to do with God or question the efficacy of faith. Why has God become unbelievable? Why is it that atheists and theists alike now think and speak about God in a way that veers so profoundly from the thinking of our ancestors?Answering these questions with the same depth of knowledge and profound insight that have marked all her acclaimed books, Armstrong makes clear how the changing face of the world has necessarily changed the importance of religion at both the societal and the individual level. And she makes a powerful, convincing argument for drawing on the insights of the past in order to build a faith that speaks to the needs of our dangerously polarized age. Yet she cautions us that religion was never supposed to provide answers that lie within the competence of human reason; that, she says, is the role of logos. The task of religion is “to help us live creatively, peacefully, and even joyously with realities for which there are no easy explanations.” She emphasizes, too, that religion will not work automatically. It is, she says, a practical discipline: its insights are derived not from abstract speculation but from “dedicated intellectual endeavor” and a “compassionate lifestyle that enables us to break out of the prism of selfhood.”

    Taking this viewpoint, he combines trenchant analysis--and practical insight and counsel--for how we should live knowing what we do about God.