Agnostic At The Altar

In Agnostic at the Altar, former Catholic priest and psychologist John Van Hagen engages the voices of the ancient Jewish prophets in an effort to find something of a universal voice that speaks to all people. He builds upon the work of Scripture scholars, religious writers, and his own experiences to pave a path by which readers can engage in religion, while at the same time defending against harmful religious claims and practices. The prophets, who first appeared in Palestine in the Axial Age, translated their experience of the transcendent into magnificent stories that began with a time of intimacy with their God, a later time of betrayal and turmoil, and a future reconciliation at the end of time. Later, Christians adopted these themes as their own. Their stories emphasize justice and right worship as a way toward a meaningful and peaceful future. Their insights into a spiritual dimension of reality brought purpose to millions of lives. In this uncertain time of increasing global tension and strife, they could do the same for us. Agnostic at the Altar makes a compelling case that the ancient prescriptions for a just way of living together are not only historically significant, but in perfect keeping with an evolutionary-based desire that all people live in harmony.

"Altar Boy to Atheist: Giving Up God" is as much a random collection of thoughts about the world as it is the story of someone discovering themselves anew throughout different periods of their life. Ryan Bedell grew up Catholic, and now he's not. The book tries to explain why and how Ryan went from youth group leader to an agnostic atheist, and his stories of different religious experiences around the world will resonate with readers from any background.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.

Scholars have tended to portray T.H. Huxley, John Tyndall, and their allies as the dominant cultural authority in the second half of the 19th century. Defenders of Darwin and his theory of evolution, these men of science are often seen as a potent force for the secularization of British intellectual and social life. In this collection of essays Bernard Lightman argues that historians have exaggerated the power of scientific naturalism to undermine the role of religion in middle and late-Victorian Britain. The essays deal with the evolutionary naturalists, especially the biologist Thomas Henry Huxley, the physicist John Tyndall, and the philosopher of evolution, Herbert Spencer. But they look also at those who criticized this influential group of elite intellectuals, including aristocratic spokesman A. J Balfour, the novelist Samuel Butler, and the popularizer of science Frank Buckland. Focusing on the theme of the limitations of the cultural power of evolutionary naturalism, the volume points to the enduring strength of religion in Britain in the latter half of the 19th century.

Originally published in 1987. The Origins of Agnosticism provides a reinterpretation of agnosticism and its relationship to science. Professor Lightman examines the epistemological basis of agnostics' learned ignorance, studying their core claim that "God is unknowable." To address this question, he reconstructs the theory of knowledge posited by Thomas Henry Huxley and his network of agnostics. In doing so, Lightman argues that agnosticism was constructed on an epistemological foundation laid by Christian thought. In addition to undermining the continuity in the intellectual history of religious thought, Lightman exposes the religious origins of agnosticism.