The simple truths of the gospel became so obscured by worldliness and pagan idolatry—kicking off the Dark Ages of Catholicism—that Christianity required a complete reboot. This theory is popular… but it’s also fiction. This idea of a “Great Apostasy” is one of the cornerstones of American Protestantism, along with Mormonism, the Jehovah’s Witnesses, and even Islam. Countless millions today profess a faith built on the assumption that the early Church quickly became broken beyond repair, requiring some new prophet or reformer to restore the “pure” teaching of Jesus and the apostles. In The Apostasy that Wasn’t, Rod Bennett follows up his bestseller Four Witnesses with an account of the historical events that led him out of his own belief in apostasy theory and into the Catholic Church. With the touch of a master storyteller, he narrates the drama of the early Church’s fight to preserve Christian orthodoxy intact even as powerful forces try to smash it to pieces. Amid imperial intrigue, military menace, and bitter theological debate, a hero arises in the form of a homely little monk named Athanasius, who stands against the world to prove that there could never be a Great Apostasy—because Jesus promised his Church would never be broken.

    What effects has this “capitalist realism” had on work, culture, education and mental health? Is it possible to imagine an alternative to capitalism that is not some throwback to discredited models of state control?

    The mind-body problem cannot be confined to the relation between animal minds and animal bodies. If materialism cannot accommodate consciousness and other mind-related aspects of reality, then we must abandon a purely materialist understanding of nature in general, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. No such explanation is available, and the physical sciences, including molecular biology, cannot be expected to provide one. The book explores these problems through a general treatment of the obstacles to reductionism, with more specific application to the phenomena of consciousness, cognition, and value. The conclusion is that physics cannot be the theory of everything.

    But today that synthesis is under attack—from the East by radical Islam (faith without reason) and from within the West itself by aggressive secularism (reason without faith). The stakes are incalculably high. The naïve and increasingly common assumption that reason and faith are incompatible is simply at odds with the facts of history. The revelation in the Hebrew Scriptures of a reasonable Creator imbued Judaism and Christianity with a conviction that the world is intelligible, leading to the flowering of reason and the invention of science in the West. It was no accident that the Enlightenment took place in the culture formed by the Jewish and Christian faiths. We can all see that faith without reason is benighted at best, fanatical and violent at worst. But too many forget that reason, stripped of faith, is subject to its own pathologies. A supposedly autonomous reason easily sinks into fanaticism, stifling dissent as bigoted and irrational and devouring the humane civilization fostered by the integration of reason and faith. The blood-soaked history of the twentieth century attests to the totalitarian forces unleashed by corrupted reason. But Samuel Gregg does more than lament the intellectual and spiritual ruin caused by the divorce of reason and faith. He shows that each of these foundational principles corrects the other’s excesses and enhances our comprehension of the truth in a continuous renewal of civilization. By recovering this balance, we can avoid a suicidal winner-take-all conflict between reason and faith and a future that will respect neither.

    The strangeness calls for an explanation, and this book provides it by examining the characters and the story in light of the biblical and historical context. Bestselling author Scott Hahn who has written extensively on Scripture and the early Church, brings evidence to light, dispelling some of the mystery of the story. Yet Christmas is made familiar all over again by showing it to be a family story. Christmas, as it appears in the New Testament, is the story of a father, a mother, and a child -- their relationships, their interactions, their principles, their individual lives, and their common life. To see the life of this "earthly trinity" is to gaze into heaven.

    It begins with a Preface, created after the rest of the manuscript was completed, that explains the core of his method and what sets it apart from any preceding philosophy. The Introduction, written before the rest of the work, summarizes and completes Kant's ideas on skepticism by rendering it moot and encouraging idealism and self-realization. The body of the work is divided into six sections of varying length, entitled "Consciousness," "Self-Consciousness," "Reason," "Spirit," "Religion," and "Absolute Knowledge." A myriad of topics are discussed, and explained in such a harmoniously complex way that the method has been termed Hegelian dialectic. Ultimately, the work as a whole is a remarkable study of the mind's growth from its direct awareness to scientific philosophy, proving to be a difficult yet highly influential and enduring work.

    Descartes's Meditations on First Philosophy, the fundamental and originating work of the modern era in Western philosophy, is presented here in Donald Cress's completely revised edition of his well-established translation, bringing this version even closer to Descartes's original, while maintaining its clear and accessible style.

    Seraphim) undertook to write a monumental chronicle of the abandonment of Truth in the modern age. Of the hundreds of pages of material he compiled for this work, only the present essay has come down to us in completed form. Here Fr. Seraphim reveals the core of all modern thought and life—the belief that all truth is relative—and shows how this belief has been translated into action in our century. Today, four decades after he wrote it, this essay is more timely than ever. It clearly explains why contemporary ideas, values, and attitudes—the “spirit of the age”—are shifting so rapidly in the direction of moral anarchy, as the philosophy of Nihilism enters more deeply into the fiber of society. Nietszche was right when he predicted that the 20th century would usher in “the triumph of Nihilism.”“Atheism, true ‘existential’ atheism burning with hatred of a seemingly unjust or unmerciful God, is a spiritual state; it is a real attempt to grapple with the true God.… Nietzsche, in calling himself Antichrist, proved thereby his intense hunger for Christ.”This new second edition contains a superb essay entitled “The Philosophy of the Absurd,” written by Fr. Seraphim at the same time that he was working on “Nihilism.”

    Covers the Mass, Sacraments, Priesthood, the New Catechisms, Ecumenism, etc., and demonstrates the new spirit in the Church which has caused doubt and confusion among the faithful. Has served as a beacon for thousands; certain to become a classic.

    A hyperpluralism of religious and secular beliefs, an absence of any substantive common good, the triumph of capitalism and its driver, consumerism—all these, Gregory argues, were long-term effects of a movement that marked the end of more than a millennium during which Christianity provided a framework for shared intellectual, social, and moral life in the West.Before the Protestant Reformation, Western Christianity was an institutionalized worldview laden with expectations of security for earthly societies and hopes of eternal salvation for individuals. The Reformation's protagonists sought to advance the realization of this vision, not disrupt it. But a complex web of rejections, retentions, and transformations of medieval Christianity gradually replaced the religious fabric that bound societies together in the West. Today, what we are left with are fragments: intellectual disagreements that splinter into ever finer fractals of specialized discourse; a notion that modern science—as the source of all truth—necessarily undermines religious belief; a pervasive resort to a therapeutic vision of religion; a set of smuggled moral values with which we try to fertilize a sterile liberalism; and the institutionalized assumption that only secular universities can pursue knowledge.The Unintended Reformation asks what propelled the West into this trajectory of pluralism and polarization, and finds answers deep in our medieval Christian past.

    . . intellectual and religious history of late medieval and Reformation Europe.”—Christianity Today"A learned, humane, and expressive book."—Gerald Strauss, Renaissance Quarterly The seeds of the swift and sweeping religious movement that reshaped European thought in the 1500s were sown in the late Middle Ages. In this book, Steven Ozment traces the growth and dissemination of dissenting intellectual trends through three centuries to their explosive burgeoning in the Reformations—both Protestant and Catholic—of the sixteenth century. He elucidates with great clarity the complex philosophical and theological issues that inspired antagonistic schools, traditions, and movements from Aquinas to Calvin. This masterly synthesis of the intellectual and religious history of the period illuminates the impact of late medieval ideas on early modern society.

    Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it.In Homo Sacer, Agamben aims to connect the problem of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault’s fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle’s notion of man as a political animal, and throughout the history of Western thinking about sovereignty (whether of the king or the state), a notion of sovereignty as power over “life” is implicit.The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt’s idea of the sovereign’s status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective “naked life” of all individuals.

    Using a layout style that was later copied by Wired, McLuhan and coauthor/designer Quentin Fiore combine word and image to illustrate and enact the ideas that were first put forward in the dense and poorly organized Understanding Media. McLuhan's ideas about the nature of media, the increasing speed of communication, and the technological basis for our understanding of who we are come to life in this slender volume. Although originally printed in 1967, the art and style in The Medium is the Massage seem as fresh today as in the summer of love, and the ideas are even more resonant now that computer interfaces are becoming gateways to the global village.

    The Life You Save May Be Your Own is their story - a vivid and enthralling account of great writers and their power over us.Thomas Merton was a Trappist monk in Kentucky; Dorothy Day the founder of the Catholic Worker in New York; Flannery O'Connor a "Christ-haunted" literary prodigy in Georgia; Walker Percy a doctor in New Orleans who quit medicine to write fiction and philosophy. A friend came up with a name for them - the School of the Holy Ghost - and for three decades they exchanged letters, ardently read one another's books, and grappled with what one of them called a "predicament shared in common."A pilgrimage is a journey taken in light of a story; and in The Life You Save May Be Your Own Paul Elie tells these writers' story as a pilgrimage from the God-obsessed literary past of Dante and Dostoevsky out into the thrilling chaos of postwar American life. It is a story of how the Catholic faith, in their vision of things, took on forms the faithful could not have anticipated. And it is a story about the ways we look to great books and writers to help us make sense of our experience, about the power of literature to change - to save - our lives.

    It is a scientific look at how ancient humans made sense of the world and the phenomena they encountered around them.In the past, arguments against the existence of gods have mainly come in the form of scientific inquiries that attempt to show there is no evidence for their existence. The Invention of Religion, however, investigates the psychological mechanisms that cause religions to originate and it sets out to prove that when humans have neither science nor religion, these mechanisms cause them to invent new religions. It also investigates how the differences (like monotheism vs. pantheism) between religions arise and how probable these differences are.