The Wisdom of the Christian Faith

The Wisdom of the Christian Faith by.

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Available in Russia Shop from Russia to buy this item. Or, get it for Kobo Super Points! Ratings and Reviews 0 0 star ratings 0 reviews. Overall rating No ratings yet 0. How to write a great review Do Say what you liked best and least Describe the author's style Explain the rating you gave Don't Use rude and profane language Include any personal information Mention spoilers or the book's price Recap the plot.

Close Report a review At Kobo, we try to ensure that published reviews do not contain rude or profane language, spoilers, or any of our reviewer's personal information. Would you like us to take another look at this review? No, cancel Yes, report it Thanks! You've successfully reported this review. So, what is a solution to the question? The main solution is to use what is known as Apologetics that is a specialized defense that is focused on answering all questions and eliminating all doubts as to the believability of the Christian faith.

In our current social environments and educational systems, Humanism, which means a philosophy philosophy simply means the rational investigation of questions about existence and knowledge and ethics in which man is elevated to the position of God, is the foundation of our current thought and educational processes. It is with the cumulative effects of Humanistic thinking and education that causes so much doubt in a variety of people of all ages.

Apologetics, on the other hand, can help people in doubt by providing answers to many of their problems; help them see the root causes of problems; and, give them a capacity to deal effectively with attacks or questions they currently face and in the future. The Biblical basis for Apologetics is demonstrated in the Bible where it states, "And if someone asks about your hope as a believer, always be ready to explain it.

WISDOM ACCORDING TO CHRISTIANITY | VirtueOnline – The Voice for Global Orthodox Anglicanism

Apologetics is, then, a defending of our faith and has nothing to do with the English word apology. And even though the Bible stresses faith and belief, it also encourages reason and investigation as demonstrated when God gave Moses two signs that would establish that it was God who sent him to Pharaoh. In conclusion even as the Bible condemns unbelief, it encourages sincere inquiry.

Thus, this is where Apologetics plays its significant role. Apologetics deals with attacks to faith outside of the Christian faith; Polemics addresses attacks originating within the Church. The main purpose of Apologetics is twofold; 1 to refute or eliminate errors, and 2 to establish truth. History of Christian Apologetics Christian Apologetics not of recent origin; they are as old as the Bible itself.

In fact, the attacks against the Word of God started as early as in the Old Testament period.

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Pagans held a Universalist theology which maintained that salvation was available to everyone irrespective of any religion and that there was no exclusiveness of doctrines or practices. The New Testament era fared no better. Inseparable from all this was a theological transformation which had a definite epicenter: He was my closest colleague in the theology department, 18 years my senior, widely read not only in theology and philosophy but in the natural and social sciences, literature and much else, strongly committed to university, church and city and a profound, independent thinker.

It was a theological springtime. We co-taught and did some other things jointly, but above all we set aside several hours every Thursday morning just to talk together. Those conversations went everywhere: There was no question about what was central and comprehensive: To be able to think freely and hard about God and before God; to experiment intellectually and imaginatively together, alert to many disciplines, practices and spheres of life, relating all to God; to take leaps and move fast but also to have the time to dwell on some particular thought, thinker, period, text or problem for as long as we wanted—all this and more made up the "change of mind" I went through.

We eventually tried to shape and distill these conversations in a book, first called Jubilate: Theology in Praise in its current edition: Worshipping and Knowing God.

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It does convey something of the essence of those transformative years, which might be summed up as learning how to think freely and rigorously in constant amazement at and response to the superabundant God of joy, wisdom and love. Two further developments that took place in Birmingham have had long-term effects. The first was another sustained series of conversations, beginning later than those with Dan Hardy and still continuing today.

We shared a background in classics and a passion for the New Testament, and our five-year collaboration on the book Meaning and Truth in 2 Corinthians proved formative for my own way of seeking to combine scholarship, hermeneutics and theology in the interpretation of scripture. I am now trying to take this work further by beginning what is my greatest academic and spiritual challenge so far: The personal was inseparable from the theological. Frances herself during these years was going through deep changes as she pursued her vocation to the Methodist ordained ministry and wrote the prose and poetry of her remarkable book Face to Face: At the end of my time in Birmingham, Frances, because of Arthur, got to know Jean Vanier and the L'Arche communities he founded for people with developmental disabilities and those who live with them.

She introduced me to them, and together we began a relationship with L'Arche that has grown stronger over the years. When I came to the final chapter of my recent work Christian Wisdom: They had become a fundamental point of reference, the natural culmination for a book on wisdom in line with the gospel. The second change was in my theological horizon.

I undertook the preparation of a textbook, The Modern Theologians. A course developed by Dan Hardy that I co-taught with him was the starting point, but that did not cover the whole field. The logic of the project, now in its third edition, led to my appreciating more and more the variety and productivity of theologians and trying to do some justice to their global scope, the number of relevant disciplines and media, the particularity of Catholic, Orthodox, Anglican, Protestant, evangelical and Pentecostal traditions, and the significant new voices women, African Americans, Africans, lower-caste Indians, lay Roman Catholics, Latin American farmers and workers and many more.

Looking back, I realize how vital a part of my theological education it has been to become literate to some extent in this range of Christian thought and practice, and in many cases it has led to meeting with the theologians themselves. I have recently been asking myself, in the light of over 20 years' involvement in this editorial task: The emerging answer involves wisdom in four interrelated dimensions: One 20th-century theologian who exemplifies all four dimensions in ways that are for me continually generative is Dietrich Bonhoeffer.

Moving to Cambridge in was a drastic change: This was an entree, via the readers' reports, into academic debates in every subject and a constant reminder of just how little I knew. Such responsibilities made it necessary to think hard about both the field of theology and religious studies and the shaping of universities in the contemporary world. Most of this effort was ad hoc and practical policy debates with colleagues, syllabus revision, judgments on cases for promotions and book proposals, presentations to benefactors and other funders , but the questions pressed for joined-up answers, and slowly a future-oriented conception of the field and of the late modern university emerged.

It allows for a full range of relevant disciplines to be pursued, for questions to be raised by and about the religious traditions, and for conversations to take place between people of different traditions and none. In our complex secular and religious world such settings are vital for the sort of high-quality study, thought and debate needed to encourage wiser faith and wiser secular understanding.

It is a small but desperately needed niche in the intellectual and educational ecology of our world.

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And such thinking in relation to the religious traditions has a contribution to make to the shaping of universities. My conception of the church changed during this period too. It had in practice been largely local. But a series of involvements at other levels being a member of a restructuring commission for a diocese, the Church of England's Doctrine Commission, the archbishop of Canterbury's Urban Theology Group and the Lambeth Conference and doing Bible studies for the archbishops of the Anglican Communion gave existential evidence of the value of those dimensions, even when fraught with conflict.