Many of us tend to live as though Jesus represents the "spiritual part" of our lives. We don't clearly see how he relates to the rest of our experiences, desires, and habits. How can Jesus, the Bible, and Christianity become more than a compartmentalized part of our lives? Highly regarded New Testament scholar and popular teacher Jonathan Pennington argues that we need to recover the lost biblical image of Jesus as the one true philosopher who teaches us how to experience the fullness of our humanity in the kingdom of God. Jesus teaches us what is good, right, and beautiful and offers answers to life's big questions: what it means to be human, how to be happy, how to order our emotions, and how we should conduct our relationships. This book brings Jesus and Christianity into dialogue with the ancient philosophers who asked the same big questions about finding meaningful happiness. It helps us rediscover biblical Christianity as a whole-life philosophy, one that addresses our greatest human questions and helps us live meaningful and flourishing lives.

Jesus as Philosopher: The Philosophical Sage in the Synoptic Gospels examines the possible ways in which the authors of the Synoptic Gospels, Mark, Matthew, and Luke, were inspired by contemporary philosophical traditions about the ideal philosophical sage in their description of their ideal human being, Jesus Christ. Runar M. Thorsteinsson considers the following questions: How does the author in question speak of Jesus in relation to contemporary philosophy? Do we see Jesus take on a certain 'philosophical' role in the Gospels, either by his statements and reasoning or his way of life? In what way are Jesus' words and actions analogous to that of leading philosophical figures in Graeco-Roman antiquity, according to these texts? Conversely, in what way do his words and actions differ from theirs? While Thorsteinsson discusses a number of Graeco-Roman sources, the emphasis is on the question of how these parallel texts help us better to understand the Gospel authors' perception and presentation of the character of Jesus. While the fields of theology and ethics are often intertwined in these texts, including the philosophical texts, Thorsteinsson's main focus is the ethical aspect. He argues that the Gospel authors drew in some ways on classical virtue ethics. The study concludes that the Gospel authors inherited stories and sayings of Jesus that they wanted to improve upon and recount as truthfully as possible, and they did so in part by making use of philosophical traditions about the ideal sage, especially that of Stoicism and Cynicism.

Jesus as Philosopher: The Philosophical Sage in the Synoptic Gospels examines the possible ways in which the authors of the Synoptic Gospels, Mark, Matthew, and Luke, were inspired by contemporary philosophical traditions about the ideal philosophical sage in their description of their ideal human being, Jesus Christ. Runar M. Thorsteinsson considers the following questions: How does the author in question speak of Jesus in relation to contemporary philosophy? Do we see Jesus take on a certain 'philosophical' role in the Gospels, either by his statements and reasoning or his way of life? In what way are Jesus' words and actions analogous to that of leading philosophical figures in Graeco-Roman antiquity, according to these texts? Conversely, in what way do his words and actions differ from theirs? While Thorsteinsson discusses a number of Graeco-Roman sources, the emphasis is on the question of how these parallel texts help us better to understand the Gospel authors' perception and presentation of the character of Jesus. While the fields of theology and ethics are often intertwined in these texts, including the philosophical texts, Thorsteinsson's main focus is the ethical aspect. He argues that the Gospel authors drew in some ways on classical virtue ethics. The study concludes that the Gospel authors inherited stories and sayings of Jesus that they wanted to improve upon and recount as truthfully as possible, and they did so in part by making use of philosophical traditions about the ideal sage, especially that of Stoicism and Cynicism.

Looking at Jesus as a complete human being and philosopher, explores the most radical revolution in the history of philosophy--the differences Jesus made to metaphysics, epistemology, anthropology, and philosophical ethics and politics.

Around twenty years or so after his death, the fiery and interesting Jewish teacher Jesus of Nazareth was made into the personification of his own teaching, and given an exalted cosmic status. Within a few decades he had been so completely buried by supernatural beliefs about himself that in all the years since it has been very difficult to make out his own voice, and quite impossible to take him seriously as a thinker. "Jesus and Philosophy" asks on the basis of recent reconstructions of his teaching, what was Jesus' moral philosophy? What was his world view? And, is he a big enough figure in the history of ethics to survive the end of the classic ecclesiastical beliefs about him? The author, Don Cupitt, argues that Jesus will be bigger after Christianity, which blocked the realization of just how revolutionary a figure he was.

Garrett J. DeWeese's contribution to the Christian Worldview Integration series addresses the fundamental questions of metaphysics, epistemology, ethics and aesthetics, philosophy of mind and philosophy of science from a Christian perspective. The discussion concludes with an identification of philosophy with Christian spiritual formation.

Early modern Europe was the birthplace of the modern secular outlook. During the seventeenth century nature and human society came to be regarded in purely naturalistic, empirical ways, and religion was made an object of critical historical study. John Locke was a central figure in all these events. This study of his philosophical thought shows that these changes did not happen smoothly or without many conflicts of belief: Locke, in the role of Christian Virtuoso, endeavoured to resolve them. He was an experimental natural philosopher, a proponent of the so-called 'new philosophy', a variety of atomism that emerged in early modern Europe. But he was also a practising Christian, and he professed confidence that the two vocations were not only compatible, but mutually sustaining. He aspired, without compromising his empirical stance, to unite the two vocations in a single philosophical endeavour with the aim of producing a system of Christian philosophy.