The Many Faces Of Religious Truth

Faith is one of the most critical aspects of the Christian life, because it is the means by which we receive all that God has secured for us; yet the nature of faith is one of the most misunderstood concepts of Christianity. Some conceptualize faith as some mental state that one must reach before they are able to “tap into” God’s “resources.” Others view faith as some sort of incorporeal substance that is “out there” for which we must reach. All of these concepts of faith are deficient, if not heretical, and yet all of them are found in the church. Others view faith as a mere fantasy or hope with no basis in reality, and thus religious claims are excluded from the arena of knowledge. “For a number of years my heart has been trilled over the doctrine of faith as it is received and taught among evangelical Christians everywhere. Great emphasis is laid upon faith in orthodox circles, and that is good, but still I am troubled. Specifically, my fear is that the modern conception of faith is not the biblical one; that when the teachers of our day use the word, they do no mean what Bible meant when they used it”. I also share the same concerns with A.W.Tozer, when he said; “the cause of my uneasiness are these”: 1. The lack of spiritual fruits in the lives of so many who claim to have faith. 2. The rarity of a radical change in the conduct and general outlook of persons professing their new faith in Christ as their personal Savior. 3. The failure of our teachers to define or even describe the thing to which the word faith is supposed to refer. 4. The heartbreaking failure of multitudes of seekers is they are even so earnest to make anything out of the doctrine or to receive any satisfying experience through it. 5. The real danger that a doctrine that is parroted so widely and received so uncritically by so many is false as understood by them. 6. I have seen faith put forward as an escape from reality, a refuge from the necessity of hard thinking, a hiding place for weak character, natural optimism, emotional thrills and nervous tics. Therefore, in the pages of this book, I will endeavor to outline for your benefit the dynamics of faith. What is faith? How does faith works? How to grow in faith? The power of faith; the Excellency of faith; the demand of faith; the perseverance of faith; the challenges of faith; the object of faith, the effect of faith; the response of faith; the discipline of faith; the necessity of faith and many more are discussed.

As a traditional theological issue and in its broader secular varieties, theodicy remains a problem in the philosophy of religion. In this remarkable book, Sami Pihlström provides a novel critical reassessment of the theodicy discourse addressing the problem of evil and suffering. He develops and defends an antitheodicist view, arguing that theodicies seeking to render apparently meaningless suffering meaningful or justified from a ‘God’s-Eye-View’ ultimately rely on metaphysical realism failing to recognize the individual perspective of the sufferer. Pihlström thus shows that a pragmatist approach to the realism issue in the philosophy of religion is a vital starting point for a re-evaluation of the problem of theodicy. With its strong positions and precise arguments, the volume provides a new approach which is likely to stimulate discussion in the wider academic world of philosophy of religion.

This historically based collection of philosophers' reflections--the letters, journals and prefaces that reveals their hopes and hesitations, their triumphs and struggles, their deepest doubts and convictions--allows us to witness philosophical thought in process. Ranging from Plato to Hannah Arendt, with contributions from 44 philosophers (Augustine, Maimonides, AlGhazali, Descartes, Pascal, Leibniz, Voltaire, Rousseau, Hobbes, Hume, Kant, Nietzsche, Kierkegaard, Wittgenstein, among others) this remarkable collection documents philosophers' claim that they change as well as understand the world. In her introductory essay, "Witnessing Philosophers," Amelie Rorty locates philosophers' reflections in the larger context of the many facets of their other activities and commitments.

In the ancient conversation between Western philosophy and Christian theology, powerful contemporary voices are arguing for monologue rather than dialogue. Instead of these two disciplines learning from and mutually informing each other, both philosophers and theologians are increasingly disconnected from, and thus unable to hear, what the other is saying, especially in Anglo-American scholarship. Some Christian philosophers are now found claiming methodological authority over doctrine, while some Christian theologians even deny that philosophy has its own integrity as a separate discipline. Against these trends, David Brown has argued over the past thirty years that philosophy and theology are both necessary in order to grapple with the reality of divine mystery and Christian faith. Neither discipline can be reduced to the other, and each has its own contribution to make for a full understanding of what Brown describes as 'a single vision' of God. In this volume, Brown addresses some key topics in philosophical theology, including the created order, experience and revelation, incarnation and redemption, and heaven and our communal destiny. Combining analytic clarity, doctrinal substance, and historical depth, this volume exemplifies Brown's project of truly integrating philosophy and theology. It thus provides an ideal introduction to this vital conversation for undergraduate and postgraduate students, as well as a connected argument of interest to specialists in both disciplines.

A lucid introduction to a living philosophical tradition and a creative contribution to change-oriented scholarship.

"Updated version of an Orbis classic"--

Pragmatism and Objectivity illuminates the nature of contemporary pragmatism against the background of Rescher’s work, resulting in a stronger grasp of the prospects and promises of this philosophical movement. The central insight of pragmatism is that we must start from where we find ourselves and deflate metaphysical theories of truth in favor of an account that reflects our actual practices of the concept. Pragmatism links truth and rationality to experience, success, and action. While crude versions of pragmatism state that truth is whatever works for a person or a community, Nicholas Rescher has been at the forefront of arguing for a more sophisticated pragmatist position. According to his position, we can illuminate a robust concept of truth by considering its links with inquiry, assertion, belief, and action. His brand of pragmatism is objective and organized around truth and inquiry, rather than other forms of pragmatism that are more subjective and lenient. The contingency and fallibility of knowledge and belief formation does not mean that our beliefs are simply what our community decides, or that truth and objectivity are spurious notions. Rescher offers the best chance of understanding how it is that beliefs can be the products of human inquiry yet aim at the truth nonetheless. The essays in this volume, written by established and up-and-coming scholars of pragmatism, touch on themes related to epistemology, philosophy of mind, philosophy of science, and ethics.