kingdom-3-1

Recommendations

Info

16 COLLEY Barth, Karl. Anselm: Fides Quaerens Intellectum. Translated by Ian W. Robertson. Cleveland: World, 1960. Bell, Rob. Velvet Elvis: Repainting the Christian Faith. Grand Rapids, MI.: Zondervan, 2005. Carson, D.A. Becoming Conversant with the Emerging Church. Grand Rapids, MI.: Zondervan, 2005. Cloeter, Jeff. “On Millennials and Story.” Missio Apostolica 21 (2013): 48–54. Colley, Caleb G. “The Influence of Calvinism on Contemporary Apologetics.” Sufficient Evidence 4 (2014): 75–86. Copleston, Frederick. A History of Philosophy. 9 vols. New York: Image, 1993. Davies, Brian and Brian Leftow, eds. The Cambridge Companion to Anselm. Cambridge, Eng.: Cambridge University Press, 2004. DeYoung, Kevin and Ted Kluck. Why We’re Not Emergent. Chicago: Moody, 2008. Evans, G. R. Saint Anselm of Canterbury. New York: Continuum, 1989. Evans, Rachel Held. Searching for Sunday: Loving, Leaving, and Finding the Church. Nashville: Nelson, 2015. Frame, John M. The Doctrine of the Knowledge of God. Phillipsburg, N.J.: Presbyterian & Reformed, 1987. Galbo, Joseph. “Anxious Academics: Mission Drift and Sliding Standards in the Modern Canadian University.” The Canadian Journal of Sociology 33 (2008): 404–17. Harsthorne, Charles. “What Did Anselm Discover?.” Pages 321-333 in The Many-Faced Argument. Edited by John H. Hick and Arthur C. McGill. New York: Macmillan, 1967. Howe, Neil and William Strauss, Millennials Rising. New York: Vintage, 2000. Kinnaman, David. You Lost Me: Why Young Christians Are Leaving the Church…And Rethinking Faith. Grand Rapids: Baker, 2011. Kretzmann, Norman. “Faith Seeks, Understanding Finds: Augustine’s Charter for Christian Philosophy.” Pages 1-36 in Christian Philosophy. Edited by Thomas P. Flint. Notre Dame: Notre Dame University Press, 1981. Logan, Ian. Reading Anselm’s Proslogion. Farnham, England: Ashgate, 2009. Magnus, Bernd. “Postmodernism.” Pages 725-726 in The Cambridge Dictionary of Philosophy. 2nd ed. Ed. Robert Audi. Cambridge, England: Cambridge University Press, 1999. Marías, Julián. History of Philosophy. Translated by Stanley Applebaum and Clarence C. Strowbridge. Mineola, NY: Dover, 1967. McAllister, Dawson. Saving the Millennial Generation. Nashville: Nelson, 1999. McLaren, Brian D. A Generous Orthodoxy (Grand Rapids, MI.: Zondervan, 2004). –––. “I Wish I Could Have Been There…” No pages. Cited 31 July 2015. Online: http://brianmclaren.net/archives/ blog/i-wish-i-could-have-been-there.html. –––. “Q & R: Jesus, Harsh Words, and Violence.” No pages. Cited 31 July 2015. http://brianmclaren.net/archives/blog/-welcome-home-i-have.html. Newhouse, Catherine. “The Forgotten Millennials.” Christianity Today (June 2013): 15–17. “No Front-Runner Among Prospective Republican Candidates, Hillary Clinton in Control of Democratic Primary, Harvard Youth Poll Finds.” Harvard University Institute of Politics. No pages. Cited 31 July 2015. Online: http:// www.iop.harvard.edu/no-front-runner-among-prospective-republican-candidates-hillary-clinton-control-democratic-primary. Oppy, Graham, and Nick Trakakis, eds. The History of Western Philosophy of Religion. 5 vols. New York: Oxford University Press, 2009. Porter, Adam L. “Role-Playing and Religion: Using Games to Educate Millennials.” Teaching Theology and Religion 11 (2008): 230–35. Rollins, Peter. How (Not) to Speak of God. Orleans, Mass: Paraclete, 2006. Ruehs, Jonathan. “Millennials and Maslow: First Article Needs and Christian Apologetics.” Missio Apostolica 21 (2013): 55–62. Southern, Richard W. Saint Anselm: A Portrait in a Landscape. Cambridge, Eng.: Cambridge University Press, 1982. Tester, S. J. Fides Quaerens Intellectum: Medieval Philosophy from Augustine to Ockham. Bristol, England: Bristol Classical, 1989. Twenge, Jean M. et al. “Declines in Trust in Others and Confidence in Institutions Among American Adults an Late Adolescents, 1972-2012.” Psychological Science 25 (2014): 1914–1923 Visser, Sandra and Thomas Williams. Anselm. New York: Oxford University Press, 2009. Wellman, James K. Rob Bell and a New American Christianity. Nashville: Abingdon, 2012. Williams, Thomas. “Review of T.J. Holopainen, Dialectic & Theology in the Eleventh Century.” History and Philosophy of Logic 18 (1997): 55–59. –––. “Saint Anselm.” Stanford University. No pages. Cited 31 July 2015. On-line: http://plato.stanford.edu/entries/ anselm/#ArgPro. Zoba, Wendy Murray. Generation 2K: What Parents and Others Need to Know about the Milennials. Downer’s Grove, Ill.: InterVarsity, 1999.
KINGDOM, 3 (1), 17-20, 2015 Copyright © Freed-Hardeman University JESUS’ USE OF FAITH AND REASON WORDS Bart Warren There are a number of different struggles taking place in regard to how one should view the concepts of faith and reason. The attacks and confusion come from both inside and outside the religious community. Numerous suggestions are given for how one ought to view the relationship between the two. The following will be a brief examination of the current situation, followed by a look at the pertinent words used by Jesus Christ in his teaching in this regard, and concluding with an analysis of how a disciple of Jesus should view the relationship between faith and reason. The secular world, from prominent university professors to anonymous internet gadflies, is known to promote views and definitions of faith that are detrimental to Christianity. From a by-gone era, Mark Twain quipped, “There are those who scoff at the schoolboy, calling him frivolous and shallow: Yet it was the schoolboy who said ‘Faith is believing what you know ain't so.’” 76 Has the schoolboy enlightened us with some profound information? Or has he simply said out loud what others thought but were afraid to say? More recently, philosophy professor Peter Boghossian has echoed the words of Twain in his own definitions of faith. According to Boghossian, faith is either “pretending to know things that you do not know” or “belief without evidence.” 77 The significance of this definition is seen when one understands that the agenda for the said professor is to talk people out of faith and into reason. If faith and reason are seen as mutually exclusive, one will have a formula for turning believers into atheists. We shall look to Jesus for our definition of faith and compare. Confusion over the role that reason plays in relation to faith is not limited to skeptics and agnostics. Followers of Jesus are not immune to such perils. In the church, there is also a misunderstanding of the concept of biblical faith. Some among the millennial generation have abandoned their churches because they see one of two extremes. It is either “reason” with no “faith” or “faith” with no “reason.” On the one hand, for some their religion is too shallow. It is all head with no heart and compassion. It is cold formalism that has nothing to do with everyday life. 78 On the other hand, some see religion as anti-intellectual. If they are told to check their critical thinking at the door, they would rather not even enter. 79 Thus, for some inside the church, divorcing faith from reason has led to an abandonment of the institution. Again, we shall look to Jesus for our definition of faith and compare. Our linguistic examination shall focus on the families of Greek words used by Jesus that most commonly are translated as faith (πίστις), belief (πιστεύω) and know (οἶδα and γινώσκω). FAITH / BELIEF Matthew chapter 8 records Jesus using two of the words with which we are concerned. Verses 5 through 13 summarize the account of a special request made by a centurion in Capernaum. The commander of soldiers had a servant who was gravely ill and suffering. He did not ask Jesus to come all the way to his home; instead, he asked that Jesus simply say a word and heal him from a distance. Jesus was greatly impressed. “When Jesus heard this, he marveled and said to those who followed him, ‘Truly, I tell you, with no one in Israel have I found such faith (πίστιν from πίστις)’ ” (Matt 8:10). Jesus fulfilled the request to heal the servant. “And to the centurion Jesus said, ‘Go; let it be done for you as you have believed (ἐπίστευσας from πιστεύω)’” (Matt 8:13). Concerning πίστις, Spicq says the term “connotes persuasion, conviction, and commitment, and always implies confidence, which is expressed in human relationships as 76 Twain, n.p. 77 Peter Boghossian. A Manual for Creating Atheists (Pitchstone Publishing, 2013), 23-24. 78 David Kinnaman. You Lost Me (Grand Rapids, MI: Baker, 2011), chapter 6, Kindle location 1814-2121. 79 Ibid., chapter 7, Kindle location 2141-2449.
Page 3 and 4: FAITH AND REASON CREATING CHRISTIAN
Page 5 and 6: KINGDOM, 3 (1), 5-10, 2015 Copyrigh
Page 7 and 8: RELATIONSHIP 7 asserting that while
Page 9 and 10: RELATIONSHIP 9 APPLICATION TO MINIS
Page 11 and 12: KINGDOM, 3 (1), 11-16, 2015 Copyrig
Page 13 and 14: ANSELM OF CANTERBURY 13 Anselm edit
Page 15: ANSELM OF CANTERBURY 15 this kind o
Page 19 and 20: JESUS’ WORDS 19 would be 4:42, 6:
Page 23 and 24: PAULINE EPISTLES 23 biblical knowle
Page 27 and 28: NON-PAULINE EPISTLES 27 CONCEPTUALI
Page 29 and 30: NON-PAULINE EPISTLES 29 MacArthur,
Page 33 and 34: BOOK REVIEW 33 and deacons, were be

kingdom-3-1

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?