This book concludes fifty years of research on the empirical tradition in American liberal religious thought. At the University of Chicago, I wrestled with the issue of how to make pre-scientific religion intelligible in our scientific world. Being a student of B. E. Meland and attracted by H. N. Wieman’s philosophy of creative interchange, I initially worked on the key thinkers in the Chicago School from Shailer Mathews to B. E. Meland. This resulted in books on Wieman, A. N. Whitehead (with C. Hartshorne), A. E. Haydon, and The Chicago School: Voices of Liberal Religious Thought (1987). While teaching at the U. of Glasgow in 1982, I began a research project on the empirical tradition in nineteenth century American liberal religious thought. Chauncy Wright led me to F. E. Abbot and the Free Religious Association. The past twenty five years has focused on the empirical tradition in this association, with writings on the thought of F. E. Abbot, W. J. Potter, D. A. Wasson. This work on Minot J. Savage concludes my research on the Free Religious Association. Nearing completion is a work tracing the empirical tradition through the four thinkers in the FRA and eight in the Chicago School.

If you accept evolutionary theory, can you also believe in God? Are human beings superior to other animals, or is this just a human prejudice? Does Darwin have implications for heated issues like euthanasia and animal rights? Does evolution tell us the purpose of life, or does it imply that life has no ultimate purpose? Does evolution tell us what is morally right and wrong, or does it imply that ultimately 'nothing' is right or wrong? In this fascinating and intriguing book, Steve Stewart-Williams addresses these and other fundamental philosophical questions raised by evolutionary theory and the exciting new field of evolutionary psychology. Drawing on biology, psychology and philosophy, he argues that Darwinian science supports a view of a godless universe devoid of ultimate purpose or moral structure, but that we can still live a good life and a happy life within the confines of this view.

Drawing from a variety of topics - biology, biblical chronology, and the origin of human language - and showing their relation to one another in solving this question, author Werner Gitt reveals that evolution is not only bad science, it also violates Scripture. Written for the layman, but with a scientific slant, this compelling book devastates Darwinian arguments for the origin of our universe and planet. In helping Christians answer attacks on their faith, Gitt addresses relevant subjects such as: The origin of man The origin of human language Human behavior The origin and future of the universe

Winner of the ECPA Book of the Year Award for Bible Reference Works Many prominent Christians insist that the church must yield to contemporary evolutionary theory and therefore modify traditional biblical ideas about the creation of life. They argue that God used—albeit in an undetectable way—evolutionary mechanisms to produce all forms of life. Featuring two dozen highly credentialed scientists, philosophers, and theologians from Europe and North America, this volume contests this proposal, documenting evidential, logical, and theological problems with theistic evolution—making it the most comprehensive critique of theistic evolution yet produced. Explains why theistic evolution is not congruent with a biblical worldview Features nineteen essays written by well-known experts in their fields Designed to be used as a textbook for courses on religion and evolution Accessible for those without expertise in the subject

"This book is part of a series published by the Center for Science & Culture at the Discovery Institute in Seattle."--T.p. verso.

A philosophical inquiry into the strengths and weaknesses of theism and naturalism in accounting for the emergence of consciousness, the visual imagination and aesthetic values. The authors begin by offering an account of modern scientific practice which gives a central place to the visual imagination and aesthetic values. They then move to test the explanatory power of naturalism and theism in accounting for consciousness and the very visual imagination and aesthetic values that lie behind and define modern science. Taliaferro and Evans argue that evolutionary biology alone is insufficient to account for consciousness, the visual imagination and aesthetic values. Insofar as naturalism is compelled to go beyond evolutionary biology, it does not fare as well as theism in terms of explanatory power.

In the century and a half since Darwin's Origin of Species, there has been an ongoing--and often vociferously argued--conversation about our species' place in creation and its relationship to a Creator. A growing number of academic professionals see no conflict between Darwin's view of life and the Christian faith. Dubbed "theistic evolution," this brand of Christianity holds that God has used processes like Darwinian evolution to achieve his creation. But is that true? Can Darwin's mechanism of natural selection acting on chance mutations be reconciled with God's intentionality in producing particular outcomes? Does humanity represent the apex of his creation, or just an erasable and ephemeral signpost along a path still being revealed? Does theistic evolution permit God to intervene supernaturally in the workings of his creation? Can we as humans be made in the image of God if we are just one of the millions of products of evolution? Can we salvage concepts like freewill, meaning, purpose, or an eternal soul within theistic evolution? In this book, Wayne Rossiter assess theistic evolution, and whether or not it is consistent with Christianity and secular science. His conclusion is that it bears little resemblance to classical Christianity, and promotes a century-old understanding of evolutionary theory. Theistic evolution renders God a passive player in creation, so far removed and undetectable that he resembles a mere shadow of the Creator described in Christianity.