"God did not make us," he says. "We made God." He explains the ways in which religion is immoral: We damage our children by indoctrinating them. It is a cause of sexual repression, violence, and ignorance. It is a distortion of our origins and the cosmos. In the place of religion, Hitchens offers the promise of a new enlightenment through science and reason, a realm in which hope and wonder can be found through a strand of DNA or a gaze through the Hubble Telescope. As Hitchens sees it, you needn't get the blues once you discover the heavens are empty.

    This book by Jamie Smith is a small field guide to Taylor's genealogy of the secular, making it accessible to a wide array of readers. Smith's How (Not) to Be Secular is also, however, a philosophical guidebook for practitioners a kind of how-to manual that ultimately offers guidance on how to live in a secular age. It's an adventure in self-understanding and a way to get our bearings in postmodernity. Whether one is proclaiming faith to the secularized or is puzzled that there continue to be people of faith in this day and age, this is a philosophical story meant to help us locate where we are and what's at stake.

    Alternative cover for ISBN: 978-0060652944The Abolition of Man, Lewis uses his graceful prose, delightful humor, and keen understanding of the human mind to challenge our notions about how to best teach our children--and ourselves--not merely reading and writing, but also a sense of morality.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    Jim Wallis argues that America's separation of church and state does not require banishing moral and religious values from the public square. God's Politics offers a vision for how to convert spiritual values into real social change and has started a grassroots movement to hold our political leaders accountable by incorporating our deepest convictions about war, poverty, racism, abortion, capital punishment, and other moral issues into our nation's public life. Who can change the political wind? Only we can.

    He discusses his views on freedom and democracy and speaks about the twentieth-century totalitarian ideologies of communism and nazism. Making an emphatic appeal for mankind to regard freedom "not only as a gift but a task" to be used for the common good, he calls for a dialogue between all the world's civilizations and religions. This work is a unique reflection on human life, and will be admired by thinkers of all religions and nationalities.

    But as Edward Feser shows in The Last Superstition, there is not, and never has been, any war between science and religion at all. There has instead been a conflict between two entirely philosophical worldviews: the classical "teleological" vision of Plato, Aristotle, Augustine, and Aquinas, on which purpose or goal-directedness is as inherent a feature of the material world as mass or electric charge; and the modern "mechanical" vision of Descartes, Hobbes, Locke, and Hume, according to which physical reality is comprised of nothing more than purposeless, meaningless particles in motion." "This modern "mechanical" view of nature has never been proved, and its hold over the contemporary intelligentsia owes more to rhetorical sleight-of-hand and political expediency than to rational argument. For as Feser demonstrates, the existence of God, the immortality of the soul, and the traditional natural-law conception of morality are rationally unavoidable given the classical "teleological" philosophical world-view. Hence modern secularism crucially depends on the false insinuation that the "mechanical" philosophy has somehow been established by science." Moving beyond what he regards as the pointless and point-missing dispute between "Intelligent Design" advocates and Darwinians, Feser holds that the key to understanding the follies of the "New Atheism" lies not in quibbles over the evolutionary origins of this or that biological organ, but in a rethinking of thephilosophical presuppositions of scientific method itself back to first principles. In particular, it involves a recovery of the forgotten truths of classical philosophy. When this is accomplished, religion can be seen to be grounded firmly in reason, not blind faith. And despite its moral and intellectual pretensions, the "New Atheism" is exposed as resting on very old errors, together with an appalling degree of intellectual dishonesty, philosophical shallowness, and historical, theological, and scientific ignorance.

    It investigates literature, culture, history, and religion in an attempt to show that education is increasingly about bureaucratic training and less about scholarly truth. A warning that cultural and artistic treasures of classical and Christian civilizations must be preserved, this provocative analysis diagnoses a cultural and societal malaise facing modern Western societies.

    He fits into no familiar category for he was at once a biologist and a paleontologist of world renown, and also a Jesuit priest. He applied his whole life, his tremendous intellect and his great spiritual faith to building a philosophy that would reconcile Christian theology with the scientific theory of evolution, to relate the facts of religious experience to those of natural science.The Phenomenon of Man, the first of his writings to appear in America, Pierre Teilhard's most important book and contains the quintessence of his thought. When published in France it was the best-selling nonfiction book of the year.

    Many critics complained of the book because it merely criticised current philosophies without offering any alternative philosophy. This book is an attempt to answer the challenge. It is the purpose of the writer to attempt an explanation, not of whether the Christian Faith can be believed, but of how he personally has come to believe it. The book is therefore arranged upon the positive principle of a riddle and its answer. It deals first with all the writer's own solitary and sincere speculations and then with the startling style in which they were all suddenly satisfied by the Christian Theology. The writer regards it as amounting to a convincing creed. But if it is not that it is at least a repeated and surprising coincidence.

    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.”

    The light of the Christian faith is flickering out all over the West, and only the willfully blind refuse to see it. From the outside, American churches are beset by challenges to religious liberty in a rapidly secularizing culture. From the inside, they are being hollowed out by the departure of young people and a watered-down pseudo-spirituality. Political solutions have failed, as the triumph of gay marriage and the self-destruction of the Republican Party indicate, and the future of religious freedom has never been in greater doubt. The center is not holding. The West, cut off from its Christian roots, is falling into a new Dark Age. The bad news is that the roots of religious decline run deeper than most Americans realize. The good news is that the blueprint for a time-tested Christian response to this decline is older still. In The Benedict Option, Dreher calls on traditional Christians to learn from the example of St. Benedict of Nursia, a sixth-century monk who turned from the chaos and decadence of the collapsing Roman Empire, and found a new way to live out the faith in community. For five difficult centuries, Benedict's monks kept the faith alive through the Dark Ages, and prepared the way for the rebirth of civilization. What do ordinary 21st century Christians -- Catholic, Protestant, and Orthodox -- have to learn from the teaching and example of this great spiritual father? That they must read the signs of the times, abandon hope for a political solution to our civilization's problems, and turn their attention to creating resilient spiritual centers that can survive the coming storm. Whatever their Christian tradition, they must draw on the secrets of Benedictine wisdom to build up the local church, create countercultural schools based on the classical tradition, rebuild family life, thicken communal bonds, and develop survival strategies for doctors, teachers, and others on the front lines of persecution. Now is a time of testing, when believers will learn the difference between shallow optimism and Christian hope. However dark the shadow falling over the West, the light of Christianity need not flicker out. It will not be easy, but Christians who are brave enough to face the religious decline, reject trendy solutions, and return to ancient traditions will find the strength not only to survive, but to thrive joyfully in the post-Christian West. The Benedict Option shows believers how to build the resistance and resilience to face a hostile modern world with the confidence and fervor of the early church. Christians face a time of choosing, with the fate of Christianity in Western civilization hanging in the balance. In this powerful challenge to the complacency of contemporary Christianity, Dreher shows why those in all churches who fail to take the Benedict Option aren't going to make it.

    For good and for evil, religion is the single greatest influence in the world. We accept as self-evident that competing economic systems (capitalist or communist) or clashing political parties (Republican or Democratic) propose very different solutions to our planet's problems. So why do we pretend that the world's religious traditions are different paths to the same God? We blur the sharp distinctions between religions at our own peril, argues religion scholar Stephen Prothero, and it is time to replace naÏve hopes of interreligious unity with deeper knowledge of religious differences. In Religious Literacy, Prothero demonstrated how little Americans know about their own religious traditions and why the world's religions should be taught in public schools. Now, in God Is Not One, Prothero provides readers with this much-needed content about each of the eight great religions. To claim that all religions are the same is to misunderstand that each attempts to solve a different human problem. For example: –Islam: the problem is pride / the solution is submission –Christianity: the problem is sin / the solution is salvation –Confucianism: the problem is chaos / the solution is social order –Buddhism: the problem is suffering / the solution is awakening –Judaism: the problem is exile / the solution is to return to God Prothero reveals each of these traditions on its own terms to create an indispensable guide for anyone who wants to better understand the big questions human beings have asked for millennia—and the disparate paths we are taking to answer them today. A bold polemical response to a generation of misguided scholarship, God Is Not One creates a new context for understanding religion in the twenty-first century and disproves the assumptions most of us make about the way the world's religions work.

    In his new book, Aslan takes on a subject even more immense: God, writ large.  In layered prose and with thoughtful, accessible scholarship, Aslan narrates the history of religion as a remarkably cohesive attempt to understand the divine by giving it human traits and emotions. According to Aslan, this innate desire to humanize God is hardwired in our brains, making it a central feature of nearly every religious tradition. As Aslan writes, “Whether we are aware of it or not, and regardless of whether we’re believers or not, what the vast majority of us think about when we think about God is a divine version of ourselves.”   But this projection is not without consequences. We bestow upon God not just all that is good in human nature—our compassion, our thirst for justice—but all that is bad in it: our greed, our bigotry, our penchant for violence. All these qualities inform our religions, cultures, and governments.   More than just a history of our understanding of God, this book is an attempt to get to the root of this humanizing impulse in order to develop a more universal spirituality. Whether you believe in one God, many gods, or no god at all, God: A Human History will challenge the way you think about the divine and its role in our everyday lives.Praise for God   “Breathtaking in its scope and controversial in its claims, God: A Human History shows how humans from time immemorial have made God in their own image, and argues that they should now stop. Writing with all the verve and brilliance we have come to expect from his pen, Reza Aslan has once more produced a book that will prompt reflection and shatter assumptions.”—Bart D. Ehrman, author of How Jesus Became God   “Reza Aslan offers so much to relish in his excellent ‘human history’ of God. In tracing the commonalities that unite religions, Aslan makes truly challenging arguments that believers in many traditions will want to mull over, and to explore further. This rewarding book is very ambitious in its scope, and it is thoroughly grounded in an impressive body of reading and research.”—Philip Jenkins, author of Crucible of Faith

    In the tradition of unsolved historical mysteries like David Grann's Killers of the Flower Moon and Douglas Preston's The Lost City of the Monkey God, Brian Muraresku’s 10-year investigation takes the reader through Greece, Germany, Spain, France and Italy, offering unprecedented access to the hidden archives of the Louvre and the Vatican along the way.In The Immortality Key, Muraresku explores a little-known connection between the best-kept secret in Ancient Greece and Christianity. This is the real story of the most famous human being who ever lived (Jesus) and the biggest religion the world has ever known. Today, 2.4 billion people are Christian. That's one third of the planet. But do any of them really know how it all started?Before Jerusalem, before Rome, before Mecca—there was Eleusis: the spiritual capital of the ancient world. It promised immortality to Plato and the rest of Athens's greatest minds with a very simple formula: drink this potion, see God. Shrouded in secrecy for millennia, the Ancient Greek sacrament was buried when the newly Christianized Roman Empire obliterated Eleusis in the fourth century AD.Renegade scholars in the 1970s claimed the Greek potion was psychedelic, just like the original Christian Eucharist that replaced it. In recent years, vindication for the disgraced theory has been quietly mounting in the laboratory. The rapidly growing field of archaeological chemistry has proven the ancient use of visionary drugs. And with a single dose of psilocybin, the psycho-pharmacologists at Johns Hopkins and NYU are now turning self-proclaimed atheists into instant believers. No one has ever found hard, scientific evidence of drugs connected to Eleusis, let alone early Christianity. Until now.Armed with key documents never before translated into English, convincing analysis, and a captivating spirit of quest, Muraresku mines science, classical literature, biblical scholarship and art to deliver the hidden key to eternal life, bringing us to what clinical psychologist William Richards calls "the edge of an awesomely vast frontier."Featuring a Foreword by Graham Hancock, the New York Times bestselling author of America Before: The Key to Earth's Lost Civilization.