Paradigms & Metanarrative
Richard M. Weaver (University of Chicago Press: Sep 1984), 190 pages.
In a nutshell, Weaver takes on the role of doctor — identifying and prescribing a cure for the ailment that had plagued (and still does) the United States, culminating in the barbaric conclusion of World War II. Weaver meticulously describes the ailment, including the chief causes of the crisis: (1) Replacement of transcendent sentiments with utilitarianism & pragmatism; (2) Undermining senses of order and hierarchy (from liberalism/collectivism); (3) Loss of focus and an embrace of fragmentary obsessions; (4) Exercise of raw ego and self-indulgence; (5) Dereliction of media responsibility; (6) Emergence of the spoiled-child phenomena. Despite the rather gloomy prognosis, Weaver does not leave the reader without hope. In the final three chapters, he proposes corrective actions that he believes will get America back on track away from the path of self-destruction: (1) Preserve the sanctity of private property; (2) Use of meaningful language and rhetoric; (3) Embrace notions of piety and true justice. After the elapse of fifty years, Weaver's estimation of the crisis as well as his proposed corrective actions are as relevant and useful today as when they were first written. I highly recommend this book to historians of American conservative thought as well as those who wish to be inspired by one of the best authors that conservatism has been blessed to have. ~ A Customer @ Amazon.com
Kenneth Richard Samples (Baker Books: Sep 1, 2007), 320 pages.
Recent Barna research indicates that less than one in ten evangelical Christians hold a biblical worldview. A World of Difference seeks to change this disturbing fact by educating readers on how the Christian perspective is uniquely reasonable, verifiable, and liveable. Author Kenneth Richard Samples faced a profound test of his own belief system during a personal life-and-death crisis. In A World of Difference, he uses nine distinct tests to compare the Christian worldview with current religious and philosophical competitors, including Islam, postmodernism, naturalism, and pantheistic monism. Samples tackles tough issues through this in-depth study of Christianity's history, creed, and philosophical basis. An excellent resource for readers who want their view of life and the world to make sense. ~ Product Description
Brian Godawa (InterVarsity Press: Jul 2009), 261 pages.
Do you watch movies with your eyes open? You buy your tickets and concessions, and you walk into the theater. Celluloid images flash at twenty-four frames per second, and the hypnotic sequence of moving pictures coaxes you to suspend disbelief and be entertained by the implausible. Unfortunately, many often suspend their beliefs as well, succumbing to subtle lessons in how to behave, think and even perceive reality. Do you find yourself hoping that a sister will succeed in seducing her sibling's husband, that a thief will get away with his crime, that a serial killer will escape judgment? Do you, too, laugh at the bumbling priest and seethe at the intolerant and abusive evangelist? Do you embrace worldviews that infect your faith and then wonder, after your head is clear, whether your faith can survive the infection? In this thoroughly revised and updated edition of his popular book, Brian Godawa guides you through the place of redemption in film, the tricks screenwriters use to communicate their messages, and the mental and spiritual discipline required for watching movies. Hollywood Worldviews helps you enter a dialogue with Hollywood that leads to a happier ending, one that keeps you aware of your culture and awake to your faith. ~ Product Description
R. C. Sproul (Crossway Books: Jun 2009), 224 pages.
From public-policy decisions and world events to theology, the arts, education, and even conversations with friends, history's most influential ideas affect nearly everything we see, think, and do. Thus it is critical to understand and take seriously the ideas that are shaping us. The greater our familiarity with the streams of thought that have saturated Western culture through the ages, the greater our ability to influence this culture for Christ. R. C. Sproul expertly leads the way with The Consequences of Ideas. Tracing the contours of Western philosophy from the ancients to the molders of modern thought-including Plato, Aquinas, Descartes, Kant, and Freud-Sproul proves that ideas are not just passing fads. They endure for generations to come, with wide-ranging consequences for us all.~ Synopsis
Glenn S. Sunshine (Zondervan: Aug 1, 2009), 240 pages.
People often talk about worldview when describing the philosophy that guides their lives. But how have we come by our worldviews, and what impact did Christianity have on those that are common to Western civilization? This authoritative, accessible survey traces the development of the worldviews that underpin the Western world. It demonstrates the decisive impact that the growth of Christianity had in transforming the outlook of pagan Roman culture into one that, based on biblical concepts of humanity and its relationship with God, established virtually all the positive aspects of Western civilization. The two-pronged assault in our time on the biblically based worldview by postmodern philosophy and the writings of neo-atheists has made it even more crucial that we acknowledge and defend its historical roots. Unique among books on the topic, this work discusses Western worldviews as a continuous narrative rather than as simply a catalogue of ideas, and traces the effects changes in worldview had on society. It helps readers understand their own worldviews and those of other people and helps them recognize the consequences that worldviews hold. Professors, students, and armchair historians alike will profit from this book. ~ Back Cover
Message and Existence: An Introduction to Christian Theology (Harper & Row: 1979), p. 14.
Persons are thinking and reflective as well as merely existing beings. They have unanswered puzzles in their minds as well as unrelieved estrangement in their souls. They have skeptical doubts about the truth they possess as well as despair about the meaning of life that is theirs. They are curious about intellectual answers as well as hungry for a new mode of being or existing. And clearly these two levels, the existential and the intellectual-reflective, are interacting and interrelated all the time.
"No Stone Will Be Left" in The Way to Love (Random House: 1995), pp. 61-6
Think of a flabby person covered with layers of fat. That is what your mind can become — flabby, covered with layers of fat till it becomes too dull and lazy to think, to observe, to explore, to discover. It loses its alertness, its aliveness, its flexibility and goes to sleep. Look around you and you will see almost everyone with minds like that: dull, asleep, protected by layers of fat, not wanting to be disturbed or questioned into wakefulness. ¶ What are these layers? Every belief that you hold, every conclusion you have reached about persons and things, every habit and every attachment. In your formative years you should have been helped to scrape off these layers and liberate your mind. Instead your society, your culture, which put these layers on your mind in the first place, has educated you to not even notice them, to go to sleep and let other people — the experts: your politicians, your cultural and religious leaders — do your thinking for you. So you are weighed down with the load of unexamined, unquestioned authority and tradition.
J.P. Moreland (SCM Press: Jul 31, 2009), 224 pages.
Materialistic naturalism has, for some years, been the received wisdom in philosophy, as well as amongst much of the educated public. Many serious philosophical arguments have been brought against this ideology, but usually in a series of separate controversies. Professor Morelands great service is to bring all these objections together, whilst adding his own original contributions, in a very effective anti-naturalist polemic. He shows us that the materialist world picture cannot accommodate the most basic phenomena of human life: It has no place for consciousness, free will, rationality, the human subject or any kind of intrinsic value. Materialism does not disprove these human realities, it is simply incapable of accounting for them in any remotely plausible way. I would add to the list of its failures that naturalism lacks even a coherent account of the physical world itself. Professor Moreland makes a very good case for saying that, as a serious world view, naturalism is a non-starter: more traditional, theistic philosophies fare much better in the face both of the phenomena and of argument. ~ Howard Robinson, Central European University
J.P. Moreland (Zondervan: May 5, 2007), 240 pages.
Here is penetrating analysis and critique of Western society’s dominant worldviews, naturalism and postmodernism, which have also influenced the church. Moreland issues a bold call to reclaim powerful kingdom living and influence through recovery of the Christian mind, renovation of Christian spirituality, and restoration of the Holy Spirit’s power. "Preachers need to understand the culture, but even more they need to have tools for leading their people out of the cultural confusion that characterizes our age. J. P. Moreland has provided a powerful guide for pastors….This is an important book for church leaders." ~ Preaching magazine
Charles Taylor (Belknap Press: Sep 20, 2007), 896 pages.
In his characteristically erudite yet engaging fashion, Taylor, winner of the 2007 Templeton Prize, takes up where he left off in his magnificent Sources of the Self (1989) as he brilliantly traces the emergence of secularity and the processes of secularization in the modern age. Challenging the idea that the secular takes hold in a world where religion is experienced as a loss or where religions are subtracted from the culture, Taylor discovers the secular emerging in the midst of the religious. The Protestant Reformation, with its emphasis on breaking down the invidious political structures of the Catholic Church, provides the starting point down the road to the secular age. Taylor sweeps grandly and magisterially through the 18th and 19th centuries as he recreates the history of secularism and its parallel challenges to religion. He concludes that a focus on the religious has never been lost in Western culture, but that it is one among many stories striving for acceptance. Taylor's examination of the rise of unbelief in the 19th century is alone worth the price of the book and offers an essential reminder that the Victorian age, more than the Enlightenment, dominates our present view of the meanings of secularity. Taylor's inspired combination of philosophy and history sparkles in this must-read virtuoso performance.
James W. Sire (InterVarsity: June, 2004), 172 pages.
For more than thirty years James W. Sire has grappled with this issue. In this book he offers readers his most mature thought on the concept of a worldview, addressing such questions as: What is the history of the concept itself? What is the first question we should ask in formulating a worldview: What is the really real? or How do we know anything at all? How are worldviews formed existentially as well as intellectually? Is a worldview primarily an intellectual system, a way of life or a story? What are the public and private dimensions of a worldview? What role can worldview thinking play in assessing our own worldview and those of others, especially in light of the pluralism within which we live? In his widely used textbook The Universe Next Door, first published in 1976, Sire offered a succinct definition of a worldview and cataloged in summary fashion seven basic worldview alternatives. Students, critics, new literature and continued reflection have led him to reexamine and refine his definition of a worldview. This companion volume to The Universe Next Door is the fruit of that effort. Here is an excellent resource for all who want to explore more deeply how and why worldview thinking can aid us in navigating our pluralistic universe.
James W. Sire (Intervarsity: May 1, 2004), 252 pages.
When The Universe Next Door was first introduced nearly thirty years ago, it set the standard for a clear, readable introduction to worldviews. In concise, easily understood prose, James W. Sire explained the basics of theism, deism, naturalism, nihilism, existentialism, Eastern monism and the new consciousness. The second edition was updated and expanded to include sections on Marxism and secular humanism, as well as a completely reworked chapter on what is now widely known as New Age philosophy rather than new consciousness. And the third edition offered further updating and revisions, including a thoroughly revised chapter on New Age philosophy and, perhaps most importantly, a new chapter on postmodernism. Now the fourth edition refines the definition of worldview itself, incorporating Sire's thinking and teaching during the past decade. The Universe Next Door has been translated into several languages and has been used as a text at over one hundred colleges and universities in courses ranging from apologetics and world religions to history and English literature. With the publication of the fourth edition, this book will continue to aid students, teachers and anyone who wants to understand the variety of worldviews that compete with Christianity for the allegiance of our minds and hearts. ~ Product Description
"The Challenges of Postmodernism", chap.14 in Passionate Conviction, eds. Paul Copan and William Lane Craig (B&H Academic, Nashville : 2007), p.206.
An important and, sadly, often neglected component of Christian apologetics is the task of showing how Christian ideas enhance and do explanatory work across the academic disciplines and how rival worldviews harm and fail to do commensurate work in those same fields. And given that the various aspects of the image of God are recalcitrant facts for rival worldviews such as naturalism and postmodernism, one would expect that in those fields that examine that image, Christianity would enhance and its rivals would harm work and practice in these fields in particular. Nowhere is this more obvious than in the field of psychology.
"Christianity and Culture", in Princeton Theological Review 11 (1913), p.6.
[It] is based simply upon a profound belief in the pervasiveness of ideas. What is today a matter of academic speculation begins tomorrow to move armies and pull down empires. In that second stage, it has gone too far to be combated; the time to stop it was when it was still a matter of impassionate debate. So as Christians we should try to mold the thought of the world in such a way as to make the acceptance of Christianity something more than a logical absurdity.
On a recent broadcast of the Infidel Guy (Sep. 16, 2008), a caller challenged Gary Habermas, the evening's guest, to reconcile the omniscience of God with human free will. Habermas did his best to argue that there is no necessary conflict, that God knows because we freely choose, we do not so choose because God knows. For my part, I think it's a legitimate and difficult objection. I'm not yet persuaded by either Molinist or Openness attempts to reconcile the two, much less compatabilism or the notion that it is solved by God's being outside of time. But what followed is what struck me. Habermas took the opportunity to ask Reggie Finley, the host, whether he, as a naturalist, believed in free will. Reggie paused, then conceded that he was still trying to figure that one out. Good luck, Reggie, because while free will may be problematic for the theist, it is probably a lost cause for the naturalist. For example, in his excellent and lucid work, The Significance of Free Will, Robert Kane manages to find a place for indeterminacy in matter (in quantum theory), but not for agency, the sine qua non of free will in my judgment. My point is not to wade into the deep waters of human freedom. Rather, I'm taking exception to the widespread impression that it is only the theist who must accept mysteries, antinomies, and quandaries. The truth is, all worldviews are beset by unique difficulties and internal conceptual problems. And, we remain perplexed by many mysteries that we share in common. That is to say, we're in this together. With our amazing, but limited human faculties, the world remains puzzling to us all. In the ongoing debate about what is and is not real, it would serve us well to be mindful of the problems with which each worldview must wrestle. To that end, here are some that occur to me for both Christian theism and for Naturalism.
Thomas Sowell (Basic Books : June 4, 2007), 352 pages.
This latest work by Sowell examines two competing visions which shape our debates about the nature of reason, justice, equality, and power. These visions are the "constrained" vision, which sees human nature as unchanging and selfish, and the "unconstrained" vision, in which human nature is malleable and perfectible. The book builds a convincing case that ethical and policy disputes are ultimately based on the differences in these visions. It covers a wide variety of political, philosophical, and economic thought. Although occasionally abstract, this volume is an important contribution to our understanding of current social issues. Recommended for large public and all college and university libraries. ~ Library Journal
Nancy R. Pearcey (Crossway Books: Jun 29, 2004), 512 pages.
As a religiously adrift young adult in the 1960s, Pearcey found her way to the Swiss retreat, and the intellectually rigorous faith, of the Calvinist maverick Francis Schaeffer. This book continues the Schaeffer-inspired project that Pearcey and Chuck Colson began in How Now Shall We Live? — awakening evangelical Christians to the need for a Christian "worldview," which Pearcey defines as "a biblically informed perspective on all reality." Pearcey gives credibly argued perspectives on everything from Rousseau's rebellion against the Enlightenment, to the roots of feminism, to the spiritual poverty of celebrity-driven Christianity. She also provides a layperson's guide to the history of America's anti-intellectual strain of evangelicalism. ~ Publishers Weekly
Gilbert K. Chesterton (Ignatius Press: 1993)
As always with Chesterton, there is in this analysis something (as he said of Blake) "very plain and emphatic." He sees in Christianity a rare blending of philosophy and mythology, or reason and story, which satisfies both the mind and the heart. On both levels it rings true. As he puts it, "in answer to the historical query of why it was accepted, and is accepted, I answer for millions of others in my reply; because it fits the lock; because it is like life." Here, as so often in Chesterton, we sense a lived, awakened faith. All that he writes derives from a keen intellect guided by the heart's own knowledge. ~ Doug Thorpe