A New York Times bestseller people can believe in—by "a pioneer of the new urban Christians" (Christianity Today) and the "C.S. Lewis for the 21st century" (Newsweek). Timothy Keller, the founding pastor of Redeemer Presbyterian Church in New York City, addresses the frequent doubts that skeptics, and even ardent believers, have about religion. Using literature, philosophy, real-life conversations, and potent reasoning, Keller explains how the belief in a Christian God is, in fact, a sound and rational one. To true believers he offers a solid platform on which to stand their ground against the backlash to religion created by the Age of Skepticism. And to skeptics, atheists, and agnostics, he provides a challenging argument for pursuing the reason for God.

For those, like myself, who have enjoyed and greatly benefitted from reading the essays of Joseph Pearce, published in a variety of venues, especially as editorials in the Saint Austin Review, but who have not practically been able to save them in an effective way for future consultation and reflection, the present volume is indeed a great gift. For those who are not familiar with the essays of Joseph Pearce, the volume represents a treasure of the most solid Catholic thought on important aspects of culture, both historical and contemporary, especially as it expresses itself through literature. Joseph Pearce has a remarkable gift of writing about history, literature, and culture in general. His writing is objective and accessible, that is, it shows his steadfast attention to the truth and to language which manifests the same truth in its inherent beauty or natural attractiveness. The fifth essay in this collection, "History Revisited," for instance, is a sterling example of his gift for such writing. The essays of Joseph Pearce reveal his profound understanding of reason and faith, of classical realist philosophy and Catholic doctrine, which permits him to write about history, literature, and culture in general with an unfailing attention to the objective reality of God and of His earthly creation, that is, of man and of the world. Book jacket.

"Is Christianity Really True?" Every religion has its own set of truth-claims. What makes Christianity so different? FAITH WITH REASON is an introduction to the Christian worldview. It explains how the Christian view of reality contrasts with some of the more popular religious notions in our culture today. Topics include: -- Why all religious beliefs are not equal (and how to identify false philosophical notions and inaccurate religious ideas) -- The real relationship between faith and reason (you've probably never heard this before even though St. Augstine taught this historic, scriptural view) -- How we can know the Bible is actually God's Word (with an approach of 100% absolute certainty) -- Why evolution is religion in disguise (and how materialism is an ultimate faith-view) -- How logic opposes non-Christian religions (based upon their own teachings) -- Why the "problem of evil" actually reflects the existence of an all powerful, loving God (hint: evil is a profound psychological problem, but not a logical one when it comes to biblical faith in God) It's been said that, "Everyone does philosophy, but not everyone does it well." This book serves as a basic primer for believers and non-believers alike to better understand why Christianity offers a faith and philosophy of life unlike any other. "This material should challenge the thinking Christian to examine his or her worldview via a decisively Biblical bent. Written in a very readable style, Joe has captured many of the key apologetic principles of the faith. This work should enhance the walk of every believer who is committed to a diet of the meat of the Word." - Dr. Charles Betters Senior Minister - Glasgow Reformed Presbyterian Church Joseph Farinaccio (B.A. History) is a Christian writer and public speaker from New Jersey. His previous writings include published articles on theology, history, and politics from a Christian perspective. Further information can be found at: http: //www.FaithWithReason.com

Steve Wilkens edits a debate between three different understandings of the relationship between faith and reason, between theology and philosophy. The three views include: Faith and Philosophy in Tension, Faith Seeking Understanding and the Thomistic Synthesis. This introduction to a timeless quandary is an essential resource for students.

Too smart to believe in God? The twelve philosophers in this book are too smart not to, and their finely honed reasoning skills and advanced educations are on display as they explain their reasons for believing in Christianity and entering the Roman Catholic Church. Among the twelve converts are well-known professors and writers including Peter Kreeft, Edward Feser, J. Budziszewski, Candace Vogler, and Robert Koons. Each story is unique; yet each one details the various perceptible ways God drew these lovers of wisdom to himself and to the Church. In every case, reason played a primary role. It had to, because being a Catholic philosopher is no easy task when the majority of one's colleagues thinks that religious faith is irrational. Although the reasonableness of the Catholic faith captured the attention of these philosophers and cleared a space into which the seed of supernatural faith could be planted, in each of these essays the attentive reader will find a fully human story. The contributions are not merely collections of arguments; they are stories of grace.

John Paul II’s Faith and Reason was written against a background of Catholic scholarship focusing notably on the New Testament, St. Augustine’s Confessions, St. Thomas’s De Veritate, and the encyclicals of various pre-Vatican II popes. A detailed, textually based critique of these early sources reveals inconsistencies and conceptual errors that are shown to carry over into Faith and Reason. John Paul II’s treatment of reason, in particular, turns out to be aberrant to the point of incoherence. It is inconceivable how this reason could join with faith in a way that lifts the human spirit to a contemplation of truth, as stated in the Preface of the encyclical. There is another sense of reason, however, which demonstrably is capable of cooperating with faith to achieve this effect. This reason is free from the fetters of Neo-Scholasticism that keep John Paul II’s reason grounded. The present study joins forces with the encyclical with a detailed example of this other sense of reason in action. In this example, new truths come to light regarding the complex relation between the first and the second great commandments.

It has long been a cornerstone of Catholic belief that Christians can be intelligent and creative thinkers—inquisitive seekers after truth—as well as men and women of ardent faith. Catholics are entirely committed, then, to the claim that human rationality and religious faith are complementary realities since they are equally gifts of God. But understanding precisely how faith and reason cohere has not always been a smooth path. At times, theology has allowed philosophy to become the leading (and baleful) partner in the faith-reason relationship, thereby lapsing into rationalism or relativism. At other times, theology has been tempted by fideism, with philosophy now regarded as little more than a pernicious intruder corrupting Christian faith, life and thought. The essays in this volume display how Catholicism understands the proper confluence between philosophy and theology, between human rationality and Christian faith, between the natural order and supernatural grace. To illustrate these points, the book draws on a long line of Christian thinkers: Origen, Augustine, Anselm, Aquinas and, in our own day, Fides et Ratio of John Paul II and the Regensburg Address of Benedict XVI. How is theology always a “Jewgreek” enterprise—to borrow a term from Jacques Derrida—always a combination of the biblical (Hebraic) and philosophical (Hellenic) traditions? Why is one particular element of philosophy, metaphysics, essential for the intelligibility and clarity of Catholic theology? Why is this so much the case that John Paul II could state emphatically: “a philosophy which shuns metaphysics would be radically unsuited to the task of mediation in the understanding of Revelation”? But theology cannot simply be about dialogue with philosophers of yesteryear. Theology must constantly incorporate fresh thinking and remain in lively conversation with an extensive variety of contemporary perspectives. This book displays how reciprocity and absorption has been characteristic of theology’s past and must represent its future as well.