This clear, readable introduction to philosophy presents a traditional theistic view of the existence of God. There are many fine introductions to philosophy, but few are written for students of faith by a teacher who is sensitive to the intellectual challenges they face studying in an environment that is often hostile to religious belief. Many introductory texts present short, easy-to-refute synopses of the traditional arguments for God’s existence, the soul, free will, and objective moral value rooted in God’s nature, usually followed by strong objections stated as if they are the last word. This formula may make philosophy easier to digest, but it gives many students the impression that there are no longer any good reasons to accept the beliefs just mentioned. Philosophy, Reasoned Belief, and Faith is written for philosophy instructors who want their students to take a deeper look at the classic theistic arguments and who believe that many traditional views can be rigorously defended against the strongest objections. The book is divided into four sections, focusing on philosophy of religion, an introduction to epistemology, philosophy of the human person, and philosophical ethics. The text challenges naturalism, the predominant outlook in the academic world today, while postmodernist relativism and skepticism are also examined and rejected. Students of faith—and students without faith—will deepen their worldviews by thoughtfully examining the philosophical arguments that are presented in this book. Philosophy, Reasoned Belief, and Faith will appeal to Christian teachers, analytic theists, home educators, and general readers interested in the classic arguments supporting a theistic worldview.

Richard Swinburne presents a new edition of the final volume of his acclaimed trilogy on philosophical theology. Faith and Reason is a self-standing examination of the implications for religious faith of Swinburne's famous arguments about the coherence of theism and the existence of God. By practising a particular religion, a person seeks to achieve some or all of three goals - that he worships and obeys God, gains salvation for himself, and helps others to attain their salvation. But not all religions commend worship, and different religions have different conceptions of salvation. Faced with these differences, Richard Swinburne argues that we should practice that religion which has the best goals and is more probably true than the creeds of other religions. He proposes criteria by which to determine the probabilities of different religious creeds, and he argues that, while requiring total commitment, faith does not demand fully convinced belief. While maintaining the same structure and conclusions as the original classic, this second edition has been substantially rewritten, both in order to relate its ideas more closely to those of classical theologians and philosophers and to respond to more recent views. In particular he discusses, and ultimately rejects, the view of Alvin Plantinga that the 'warrant' of a belief depends on the process which produced it, and John Hick's contention that all religions offer valid paths to salvation.

Is religious belief reasonable? Of course the so-called New Atheists, such as Richard Dawkins and Sam Harris, energetically say, "No!," Many others, including some believers, insist that faith is utterly beyond reasoned argument. Faith, they declare, is believing something that reason tells you can't be so. In this way they think they shield belief from rational criticism. But philosopher Richard Purtill will have none of that approach to religion. In this newly updated classic work, Purtill carefully applies the power of the mind to understanding whether there is a rational basis for certain religious beliefs. His focus is on widely held Christian beliefs, although much of what he says applies also to other religious traditions. Purtill assesses the common objections to religious belief the claims that religious tenets are nonsensical, wishful thinking, the result of gullibility, immoral, or refuted by modern discoveries. Then he considers the arguments in favor of Christian belief by studying the nature of faith, of the universe, of morality, of happiness, and the world with God in it. He also scrutinizes certain beliefs involving claims of Christian revelation — the credentials of revelation, the idea of God, Jesus as God's Son, organized religion, and the last things (death, judgment, heaven and hell). The two appendices tackle the Christian doctrine of the Atonement and the influence of certain Christian writers on the revival of Christian belief in the 20th century. An updated For Further Reading section is included. Reason to Believe is not a work of revealed theology or religious devotion; it is a highly readable book on the philosophy of religion, aimed at the reader who wants to think seriously about religion but who doesn't know all the philosophers' and theologians' jargon and who may or may not be a committed believer.

This volume presents ten new essays in philosophy of religion that develop and critically engage themes from the work of Richard Swinburne--one of the most influential thinkers in the discipline over the last fifty years. Written by a team of experts, the essays focus on key debates in both natural theology and philosophical theology.

This book provides a reasoned, comprehensive understanding of what religion is as well as a clear and critical assessment of whether, in the light of modern developments in philosophy, contemporary thinking people can responsibly maintain religious belief in God. The book is divided into three major sections: the first deals with what all religions may be said to have in common; the second discusses theistic religion and the issue of intellectually responsible belief in God; the third examines current developments within a particular theistic religion, Christianity. Originally published in 1968, the book is basic, both in the nature of the issues it discusses and in the clarity and comprehensiveness of its presentation; it is varied in the arguments and perspectives dealt with; it provides an introduction to philosophical thinking through the problems of philosophy of religion; and it deals seriously with controversial movements in theology.

Between the opposing claims of reason and religious subjectivity may be a middle ground, William J. Wainwright argues. His book is a philosophical reflection on the role of emotion in guiding reason. There is evidence, he contends, that reason functions properly only when informed by a rightly disposed heart.The idea of passional reason, so rarely discussed today, once dominated religious reflection, and Wainwright pursues it through the writings of three of its past proponents: Jonathan Edwards, John Henry Newman, and William James. He focuses on Edwards, whose work typifies the Christian perspective on religious reasoning and the heart. Then, in his discussion of Newman and James, Wainwright shows how the emotions participate in non-religious reasoning. Finally he takes up the challenges most often posed to notions of passional reason: that such views justify irrationality and wishful thinking, that they can't be defended without circularity, and that they lead to relativism. His response to these charges culminates in an eloquent and persuasive defense of the claim that reason functions best when influenced by the appropriate emotions, feelings, and intuitions.

This book traces the historical lineages of Alvin Plantinga's religious epistemology from Plato through Augustine and Calvin. It focuses upon this epistemology as a philosophical interpretation of what is generally taken to be a narrow theological doctrine. The author provides a textually based and closely reasoned introduction to the epistemological ideas of Plato, Augustine, Calvin, Plantinga, and several other writers and shows the continuity of a certain approach to the knowledge of God; it may be called the Platonic—Augustinian—Reformed (or Calvinist) approach.