The Dawkins Delusion?: Atheist Fundamentalism and the Denial by Joanna Collicutt Mcgrath, Alister E. McGrath

By Joanna Collicutt Mcgrath, Alister E. McGrath

World-renowned scientist Richard Dawkins writes in The God Delusion: "If this booklet works as I intend, non secular readers who open it will likely be atheists after they positioned it down."

The quantity has bought vast assurance, fueled a lot passionate debate and brought on no longer a bit confusion. Alister McGrath, together with his spouse, Joanna, are perfect to judge Dawkins's principles. as soon as an atheist himself, he received a doctorate in molecular biophysics earlier than happening to turn into a number one Christian theologian. He wonders how humans, who've mirrored at size on considerably an identical global, may be able to have come to such diversified conclusions approximately God.

McGrath matters Dawkins's critique of religion to rigorous scrutiny. His exhilarating, meticulously argued reaction offers with questions corresponding to Is religion highbrow nonsense? Are technology and faith locked in a conflict to the loss of life? Can the roots of Christianity be defined away scientifically? Is Christianity easily a strength for evil?

This publication might be warmly obtained by way of these trying to find a competent overview of The God Delusion and the various questions it raises--including, certainly, the relevance of religion and the search for meaning.

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2008 Christian Bookseller's Covention booklet of the 12 months Award winner!

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50 (He later told Gibbons: “I love these Americans. They are the blooming youth of Catholicism. ”51) More important than any of this is the simple fact that the divisions that arose among certain members of the hierarchy during the Americanist controversy do not seem to have been replicated to any significant degree in the Catholic intellectual world. This is quite a claim, but one that can nevertheless be supported. The “remarkable unanimity of purpose and direction” of which Charles Morris wrote in reference to Catholic leaders after World War I is still more evident among Catholic thinkers.

47 It becomes impossible for the Modernist to imagine religious reconciliation as consisting of anything but a shared spiritual journey in which the religious sentiment common to the human race comes to its full realization in some new dispensation that is the exclusive possession of no single group. Such an outlook naturally tended to undermine the foundations of the Catholic Church, which claimed to be not merely a repository of symbols and practices flowing spontaneously from an amorphous and ill-defined “religious instinct,” or merely one stage in an evolutionary convergence of all religions, but the divinely instituted guardian of a fixed doctrine entrusted to her by Jesus Christ.

The year following his election as pope in 1878, Leo XIII issued one of the most important encyclicals of his twenty-five-year pontificate: Aeterni Patris, or On the Restoration of Christian Philosophy. With this document the pope launched what became known as the neo-Scholastic movement, the systematic promotion of the thought of the medieval schoolmen and in particular that of their most illustrious representative, Saint Thomas Aquinas, the Common Doctor of the Church. The tradition of Scholasticism, having fallen largely into desuetude, was to be revived—not as a museum piece or as a reactionary throwback of a romantic medievalism, but as a living philosophy that would both lend an indispensable support to the Catholic faith and provide an alternative to those systems of modern philosophy that denied man’s ability to use his reason to attain metaphysical truth.

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