They come armed with arguments to show that belief in God is absurd and dangerous. In the name of societal progress, they promote purging the world of all religious practice. And they claim that people of faith are mentally ill. Some of the new atheists openly declare their hatred for the Judeo-Christian God.Christian apologists have been quick to respond to the new atheists’ arguments. But there is another dimension to the issue which begs to be addressed--the root causes of atheism. Where do atheists come from? How did such folks as Richard Dawkins, Sam Harris, Daniel Dennett, and Christopher Hitchens become such ardent atheists? If we are to believe them, their flight from faith resulted from a dispassionate review of the evidence. Not enough rational grounds for belief in God, they tell us. But is this the whole story?Could it be that their opposition to religious faith has more to do with passion than reason? What if, in the end, evidence has little to do with how atheists arrive at their anti-faith? That is precisely the claim in this book. Atheism is not at all a consequence of intellectual doubts. These are mere symptoms of the root cause--moral rebellion. For the atheist, the missing ingredient is not evidence but obedience.The psalmist declares, “The fool says in his heart there is no God” (Ps. 14:1), and in the book of Romans, Paul makes it clear that lack of evidence is not the atheist’s problem. The Making of an Atheist confirms these biblical truths and describes the moral and psychological dynamics involved in the abandonment of faith.

    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.

    Cornelius Van Til taught apologetics for more than forty-five years at Westminster Theological Seminary. This newly edited and typeset edition features an introduction and explanatory notes by William Edgar.

    It is also a worldview that not only answers life's basic questions--Where did we come from, and who are we? What has gone wrong with the world? What can we do to fix it?--but also shows us how we should live as a result of those answers. How Now Shall We Live? gives Christians the understanding, the confidence, and the tools to confront the world's bankrupt worldviews and to restore and redeem every aspect of contemporary culture: family, education, ethics, work, law, politics, science, art, music. This book will change every Christian who reads it. It will change the church in the new millennium.

    Using the Bible, he introduces us to honor, shame, and fear-based cultures, illustrating their development over the years and demonstrating their influence on our understanding of

    It takes the reader through the book chapter by chapter, using "fill in the blank" questions to highlight the crucial points and to promote personal reflection. Excellent for small group studies as well as individual use.

    The book is a call for America to trust God for heaven sent revival. Ravenhill adds biographical sketches of great revialists, including Jonathan Edwards, George Whitefield, Richard Baxter, John Wesley and many more.

    The last twenty years has seen a cottage industry of books on this divide, but with little consensus emerging. Plantinga, as a top philosopher but also a proponent of the rationality of religious belief, has a unique contribution to make. His theme in this short book is that the conflict between science and theistic religion is actually superficial, and that at a deeper level they are in concord.Plantinga examines where this conflict is supposed to exist -- evolution, evolutionary psychology, analysis of scripture, scientific study of religion -- as well as claims by Dan Dennett, Richard Dawkins, and Philip Kitcher that evolution and theistic belief cannot co-exist. Plantinga makes a case that their arguments are not only inconclusive but that the supposed conflicts themselves are superficial, due to the methodological naturalism used by science. On the other hand, science can actually offer support to theistic doctrines, and Plantinga uses the notion of biological and cosmological "fine-tuning" in support of this idea. Plantinga argues that we might think about arguments in science and religion in a new way -- as different forms of discourse that try to persuade people to look at questions from a perspective such that they can see that something is true. In this way, there is a deep and massive consonance between theism and the scientific enterprise.

    With careful biblical exposition and keen cross-cultural awareness, Duane Elmer offers principles and guidance for avoiding misunderstandings and building relationships in ways that honor people in other cultures.

    It offers an in-depth inquiry into the non-rational factor in the idea of the divine and its relation to the rational.

    The result is a dry, two dimensional person doing strange, undecipherable things. In BEAUTIFUL OUTLAW, John Eldredge removes the religious varnish to help readers discover stunning new insights into the humanity of Jesus. He was accused of breaking the law, keeping bad company, heavy drinking. Of being the devil himself. He was so compelling and dangerous they had to kill him. But others loved him passionately. He had a sense of humor. His generosity was scandalous. His anger made enemies tremble. He'd say the most outrageous things. He was definitely not the Jesus of the stained glass. In the author's winsome, narrative approach, he breaks Jesus out of the typical stereotypes, just as he set masculinity free in his book, Wild at Heart. By uncovering the real Jesus, readers are welcomed into the rich emotional life of Christ. All of the remarkable qualities of Jesus burst like fireworks with color and brilliance because of his humanity. Eldredge goes on to show readers how they can experience this Jesus in their lives every day. This book will quicken readers' worship, and deepen their intimacy with Jesus.

    Jesus gave his members a new way to deal with offenders, with violence, with money, with leadership, with a corrupt society. He gave them a new pattern of relationships between man and woman, and an enlarged understanding of what it means to be human.This is the original revolution: the creation of a distinct community with its alternate set of values and its coherent way of incarnating them. Such a group is not only a novelty, but is also, if lived faithfully, the most powerful tool of social change.

    Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born after World War II considers Buber one of its prophets. Buber's main proposition is that we may address existence in two ways: (1) that of the "I" toward an "It," toward an object that is separate in itself, which we either use or experience; (2) that of the "I" toward "Thou," in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.The need for a new English translation had been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading. Professor Walter Kaufmann, a distinguished writer and philosopher in his own right who was close to Buber, retranslated the work at the request of Buber's family. He added a wealth of informative footnotes to clarify obscurities and bring the reader closer to the original and wrote an extensive prologue that opened up new perspectives on the book and on Buber's thought. This volume provided a new basis for all subsequent discussions of Buber.

    His argument is a response to the atheist culture that is now growing around us, and also a defence of human uniqueness. He rebuts the claim that there is no meaning or purpose in the natural world, and argues that the sacred and the transcendental are 'real presences', through which human beings come to know themselves and to find both their freedom and their redemption. In the human face we find a paradigm of meaning. And from this experience, Scruton argues, we both construct the face of the world, and address the face of God. We find in the face both the proof of our freedom and the mark of self-consciousness. One of the motivations of the atheist culture is to escape from the eye of judgement. You escape from the eye of judgement by blotting out the face: and this, Scruton argues, is the most disturbing aspect of the times in which we live. In his wide-ranging argument Scruton explains the growing sense of destruction that we feel, as the habits of pleasure seeking and consumerism deface the world. His book defends a consecrated world against the habit of desecration, and offers a vision of the religious way of life in a time of trial.

    We strongly disagree. Scripture sets forth enough principles that it is possible to evaluate contemporary practices in light of biblical teaching. Moreover, it is not only possible to address these matters biblically--it is mandatory to do so. As Christians we must speak to these topics." (from Preface)Two respected theological spokesmen present here a carefully reasoned, thoroughly biblical discussion of basic ethical issues confronting church and society. An invaluable resource for all who desire to become better prepared to face and resolve the moral dilemmas of our day.