Reflecting on the development of atheism from the beginnings of modernity to the present day, the author suggests that atheism originated in the denial that the various forms of interpersonal religious experience possess any cognitive cogency.
For more than twenty years, Charles Templeton was a major figure in the church in Canada and the United States. During the 1950s, he and Billy Graham were the two most successful exponents of mass evangelism in North America. Templeton spoke nightly to stadium crowds of up to thirty thousand people. However, increasing doubts about the validity of the Old Testament and the teachings of the Christian church finally brought about a crisis in his faith and in 1957 he resigned from the ministry. In Farewell to God, Templeton speaks out about his reasons for the abandonment of his faith. In straightforward language, Templeton deals with such subjects as the Creation fable, racial prejudice in the Bible, the identity of Jesus of Nazareth, Jesus’ alienation from his family, the second-class status of women in the church, the mystery of evil, the illusion that prayer works, why there is suffering and death, and the loss of faith in God. He concludes with a positive personal statement: “I Believe.”
Throughout history, arguments for and against the existence of God have been largely confined to philosophy and theology, while science has sat on the sidelines. Despite the fact that science has revolutionized every aspect of human life and greatly clarified our understanding of the world, somehow the notion has arisen that it has nothing to say about the possibility of a supreme being, which much of humanity worships as the source of all reality. This book contends that, if God exists, some evidence for this existence should be detectable by scientific means, especially considering the central role that God is alleged to play in the operation of the universe and the lives of humans. Treating the traditional God concept, as conventionally presented in the Judeo-Christian and Islamic traditions, like any other scientific hypothesis, physicist Stenger examines all of the claims made for God's existence. He considers the latest Intelligent Design arguments as evidence of God's influence in biology. He looks at human behavior for evidence of immaterial souls and the possible effects of prayer. He discusses the findings of physics and astronomy in weighing the suggestions that the universe is the work of a creator and that humans are God's special creation. After evaluating all the scientific evidence, Stenger concludes that beyond a reasonable doubt the universe and life appear exactly as we might expect if there were no God. This paperback edition of the New York Times bestselling hardcover edition contains a new foreword by Christopher Hitchens and a postscript by the author in which he responds to reviewers' criticisms of the original edition.
Unknown to many, increasing numbers of conservative evangelicals are denying basic tenets of classical Christian teaching about God, with departures occurring even among those of the Calvinistic persuasion. James E. Dolezal’s All That Is in God provides an exposition of the historic Christian position while engaging with these contemporary deviations. His convincing critique of the newer position he styles “theistic mutualism” is philosophically robust, systematically nuanced, and biblically based. It demonstrates the need to maintain the traditional viewpoint, particularly on divine simplicity, and spotlights the unfortunate implications for other important Christian doctrines—such as divine eternality and the Trinity—if it were to be abandoned. Arguing carefully and cogently that “all that is in God is God Himself,” the work is sure to stimulate debate on the issue in years to come.
In an urbane and persuasive tract for our time, the distinguished Catholic theologian combines a comprehensive metaphysics with a sensitivity to contemporary existentialist thought. Father Murray traces the “problem of God” from its origins in the Old Testament, through its development in the Christian Fathers and the definitive statement by Aquinas, to its denial by modern materialism. Students and nonspecialist intellectuals may both benefit by the book, which illuminates the problem of development of doctrine that is now, even more than in the days of Newman, a fundamental issue between Roman Catholic and Protestant, theologians and nonspecialst intellectuals alike will find the subject of vital interest. As a challenge to the ecumenical dialogue, the question is raised whether, in the course of its development through different phases, the problem of God has come back to its original position. Father Murray is Ordinary professor of theology at Woodstock College, Woodstock, Maryland. St. Thomas More Lectures, 1. "A gem of a book—lucid, illuminating, brilliantly written. A fine contribution to the current Catholic theological renaissance."—Paul Weiss.
On first publication in the 1960s, "Honest to God" did more than instigate a passionate debate about the nature of Christian belief in a secular revolution. It epitomised the revolutionary mood of the era and articulated the anxieties of a generation.
No is not a four-letter word, but it certainly feels like one. It’s one thing to feel God’s love when life goes your way, but what happens to your faith when life doesn’t go as you had planned? When prayers go unanswered and dreams unfulfilled? When the sick stay sick and the dead do not rise? When you’re lost in the desert and the Promised Land seems like empty promise? When God says, “No,” how do you grapple with disappointment? Author Elizabeth Laing Thompson walks alongside readers as she tackles the difficulties that stymie our faith, stifle our prayers, and stunt our relationship with God. When God Says, “No” will help you to discover hope when life feels hopeless, good in what feels bad, and new dreams when old ones have died. This book is a fantastic reminder of Who is in charge—Who He is and how He works. How He loves us and why He limits us. The better we know Him, the more we understand that He says “No” to a few things, so He might say “Yes” to many more.
The renowned science writer, mathematician, and bestselling author of Fermat's Last Theorem masterfully refutes the overreaching claims the "New Atheists," providing millions of educated believers with a clear, engaging explanation of what science really says, how there's still much space for the Divine in the universe, and why faith in both God and empirical science are not mutually exclusive. A highly publicized coterie of scientists and thinkers, including Richard Dawkins, the late Christopher Hitchens, and Lawrence Krauss, have vehemently contended that breakthroughs in modern science have disproven the existence of God, asserting that we must accept that the creation of the universe came out of nothing, that religion is evil, that evolution fully explains the dazzling complexity of life, and more. In this much-needed book, science journalist Amir Aczel profoundly disagrees and conclusively demonstrates that science has not, as yet, provided any definitive proof refuting the existence of God. Why Science Does Not Disprove God is his brilliant and incisive analyses of the theories and findings of such titans as Albert Einstein, Roger Penrose, Alan Guth, and Charles Darwin, all of whose major breakthroughs leave open the possibility— and even the strong likelihood—of a Creator. Bolstering his argument, Aczel lucidly discourses on arcane aspects of physics to reveal how quantum theory, the anthropic principle, the fine-tuned dance of protons and quarks, the existence of anti-matter and the theory of parallel universes, also fail to disprove God.
Aristotle's cosmological argument is the foundation of Aquinas's doctrine of God. For Thomas, the cosmological argument not only speaks of God's existence but also of God's nature. By learning that the unmoved mover is behind all moving objects, we learn something true about the essence of God-principally, that God is immobile. But therein lies the problem for Thomas. The Catholic Church had already condemned Aristotle's unmoved mover because, according to Aristotle, the unmoved mover is unable to be the moving cause (i.e., Creator) and governor of the universe-or else he would cease to be immobile. By seeking to baptize Aristotle into the Catholic Church, however, Thomas gave his life to seeking to explain how God can be both immobile and the moving cause of the universe. Thomas even looked to the pantheistic philosophy of Pseudo-Dionysius for help. But even with Dionysius's aid, Thomas failed to reconcile the god of Aristotle with the Trinitarian God of the Bible. If Thomas would have rejected the natural theology of Aristotle by placing the doctrine of the Trinity, which is known only by divine revelation, at the foundation of his knowledge of God, he would have rid himself of the irresolvable tension that permeates his philosophical theology. Thomas could have realized that the Trinity alone allows for God to be the only self-moving being-because the Trinity is the only being not moved by anything outside himself but freely capable of creating and controlling contingent things in motion.
In No Place for God, Doorly traces the principles of modern architecture to the ideas of space that spread rapidly during the twentieth century. She sees a parallel between the desacralization of the heavens, and consequently of our churches, and the mass inward search for a God of one's own. This double movement away from the transcendent God, who reveals himself to man through Scripture and tradition, and toward an inner truth relevant only to oneself has emptied our churches, and the worship that takes place within them, of the majesty and beauty that once inspired reverence in both believers and unbelievers alike.