Indian Prophecies : Conversations With Chasing Deer by
Dr. Kaltreider has captured the essence of the
dilemma facing the modern technological society of the West and
increasingly of developing countries: the rape and disregard for
the earth and for the interconnectedness of all life on the
planet. The juxtaposition of the life led by Native Americans
before the European conquest with the immense problems we face
in our societies, our industries, our building ecological
disaster is the fabric of many Native American prophecies which foretell
a time of decision or a descent into complete destruction of
humankind and much of the rest of the planet. The conversations
with Chasing Deer do reveal a clear way to avoid the dire
predictions as revealed in many Native American tribal legends,
but that way requires us to acknowledge that we are in desperate
straits and to embrace change in the direction of the life led
by the first Americans, characterized by respect for all our
relations on the planet, both animate and inanimate. For there
is hope if, as Chasing Deer says, if we take as our motto "Mitakue
Oyasin"--we are all related....
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The Baylor Institute for Faith and Learning serves as a
local, national, and international house of studies fostering reflection
and scholarship that connect faith and learning in educationally
significant ways. This effort involves retrieving and revitalizing
traditional Christian intellectual resources and, at times, reconceiving
the relation of these resources to contemporary scholarship. Reconnecting
faith and learning in higher education also may involve developing new
models for integrating intellectual pursuits with religious insights and
practices. Consequently, the Institute promotes research,
conversation and publication which address the nature of religious faith
and higher learning. The Institute also encourages interested faculty at
Baylor University and beyond to reconnect religious faith to contemporary
academic research and intends to provide a community for scholars
interested in such projects.
The Evangelical Philosophical Society is an organization of
professional scholars and laymen devoted to pursuing philosophical excellence for Christ
in both the church and the academy. As a part of this pursuit, we seek to offer scholarly,
evangelical perspectives on issues relating to the philosophy of religion, philosophical
theology, ethics, and issues of general philosophy.
Doctrinally we are aligned most
closely with historic Christianity (as expressed in a creed like the Apostle's Creed) and
with what has come to be known as modern evangelicalism. We hold strongly to Christian
essentials such as salvation by faith in Christ. However we actively are engaged in
dialogue with all those who make philosophical, scholarly attempts at understanding God
and our world.
The essays at this site range from the fully annotated and
technical to more informal and discursive discussions, often written for undergraduate
classes. Many items therefore should be intelligible to those not familiar with all the
arcana of academic philosophy. Such a range of submissions is acceptable and desired,
since the trend, by which academic philosophy has obscured and esotericized itself, and
mostly dropped out of popular and literate culture, should be resisted.
The Internet's largest collection of Bahá'i texts.
Primary Source Material
Secondary Source Material
All prophets reach the state of mind, transcending time and regionalism,
where they get enlightened of the reality that is in the Universe. The prophets called it the Truth, and the Taoist sages called it the 'Tao'. The
awareness of it leads to the permanent moral structure that should be adhered to by the humanity. The ones who
insist on the strict observation of it by everyone, the prophets, come into violent conflicts
with the society. The numerical majority of the society has momentary victory over them. The others are called the sages.
This is an informative site on Apologetics, offering a
Biblical and philosophical world view by Paul Adams.
The Society of Christian Philosophers was organized in 1978
to promote fellowship among Christian Philosophers and to stimulate study and discussion
of issues which arise from their Christian and philosophical commitments. One of its chief
aims is to go beyond the usual philosophy of religion sessions at the American
Philosophical Association and to stimulate thinking about the nature and role of Christian
commitment in philosophy.
This site serves as an introduction to the AAR, the major
learned society and professional association for scholars whose object of study is
religion. Its mission, in a world where religion plays so central a role in social,
political and economic events, as well as in the lives of communities and individuals, is
to meet a critical need for ongoing reflection upon and understanding of religious
traditions, issues, questions and values.
Plato viewed as the highest of all things the good
that was above all being and all knowledge, identified it with the divine
attempted to raise the human spirit into the realm of ideas, into a likeness with the
Godhead; which taught men to rise to the highest by a process of abstraction disregarding
particulars and grasping at universals, and conceived the good of which it spoke not in a
strictly ethical sense, but as, after all, the most utterly abstract and indefinable,
entirely eluding all attempts at positive description. Neoplatonism went the furthest in
this conception of the divine transcendence; God, the absolute One, was, according to
Plotinus, elevated not only above all being, but also above all reason and rational
activity. He did not, however, attempt to attain to this abstract highest good by
reasoning or logical abstraction, but by an immediate contact between God and the soul in
a state of ecstasy.
The Lonergan Web Site,
created and maintained by Paul Allen, is an excellent communications tool dedicated to
facilitating Lonergan scholars and others for the purpose of providing a greater understanding of the work of Bernard
Lonergan, and its implications for collaboration in a variety of disciplines,
especially philosophy, theology, the social sciences, history and economics.
This website is extensive, featuring a Lonergan Newsletter, discussion
group, book reviews, primary sources, secondary sources, article reprints,
By Alvin Plantinga. Alvin Plantinga has been called
"the most important philosopher of religion now writing."
Atheological objections to the belief that there is such a person as God come in many
varieties. There are, for example, the familiar objections that theism is somehow
incoherent, that it is inconsistent with the existence of evil, that it is a hypothesis
ill-confirmed or maybe even disconfirmed by the evidence, that modern science has somehow
cast doubt upon it, and the like. Another sort of objector claims, not that theism is
incoherent or false or probably false (after all, there is precious little by way of
cogent argument for that conclusion) but that it is in some way unreasonable or irrational
to believe in God, even if that belief should happen to be true. Here we have, as a
centerpiece, the evidentialist objection to theistic belief. The claim is that
none of the theistic arguments-deductive, inductive, or abductive-is successful; hence
there is at best insufficient evidence for the existence of God. But then the belief that
there is such a person as God is in some way intellectually improper-somehow foolish or
irrational. A person who believed without evidence that there are an even number of ducks
would be believing foolishly or irrationally; the same goes for the person who believes in
God without evidence. On this view, one who accepts belief in God but has no evidence for
that belief is not, intellectually speaking, up to snuff. Among those who have offered
this objection are Antony Flew, Brand Blanshard, and Michael Scriven. Perhaps more
important is the enormous oral tradition: one finds this objection to theism bruited about
on nearly any major university campus in the land. The objection in question has also been
endorsed by Bertrand Russell, who was once asked what he would say if, after dying, he
were brought into the presence of God and asked why he had not been a believer. Russell's
reply: "I'd say, 'Not enough evidence, God! Not enough evidence!'" I'm not sure
just how that reply would be received; but my point is only that Russell, like many
others, has endorsed this evidentialist objection to theistic belief.
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