As we were looking on all these empires, kings, and other different individuals, it was kind of interesting to see and measure them by their deeds or contributions to history. Some of them were “good” men or women and, of course, some of them were “bad”. However, it is good to know that we do not depend upon human reason and mind. I thought the following quote is pretty appropriate in this context:

“Heaven and earth will pass away, but my words will never pass away.” Jesus Christ

Amen

Erasmus c.1469 – 1536

“In regione caecorum rex est luscus.”

Which is translated “In the country of the blind the one-eyed man is king”

This is interesting to me because it shows the relationship between the people and the one who is in charge. This is very true in modern day society, but with a little difference. In our post modern world it has now become the one with the loudest argument is the ruler. No longer is the reasoned argument the strongest, we live in a irrational world the finds rationale, irrational.

It was shocking to see how people in the past (the crusaders) misinterpreted the cross. Even more shocking are the consequences of these interpretations. I was reading

“The Cross of Christ” by John W. Stott,

for another class and I found it a very helpful book for every Christian. It is important to not only understand the cross right, but also to live accordingly. I highly recommend this book! Although it is not strongly connected to the topic of our class, it is definitely a book that you want to read at least once in your lifetime.

The book Reformation: A History by Patrick Collinson is a great book for the continued study of the reformation and the protestant movement. The religious reformations of the sixteenth century were the crucible of modern Western civilization, profoundly reshaping the identity of Europe’s emerging nation-states. In The Reformation, one of the preeminent historians of the period, Patrick Collinson, offers a concise yet thorough overview of the drastic ecumenical revolution of the late medieval and Renaissance eras. In looking at the sum effect of such disparate elements as the humanist philosophy.

Heroes of the Christian Faith MP3 File CollectionFormat: Downloadable Media

In Heroes of the Christian Faith,
Dr. R.C. Sproul gives biographical sketches of seven of history’s greatest men. Examining the significance of each “hero’s” faith, Dr. Sproul traces each man’s contribution in church history.
Polycarp, Athanasius, Thomas Aquinas, Martin Luther, Augustine, John Calvin, Jonathan Edwards.

Very interesting on some of the greatest men in church history!

Rationalism v. Fideism:
Emphasis on ID

From the times of St. Augustine, John Calvin, Martin Luther, and even Jonathan Edwards, the topic of religion and science has always sparked an interest in both scientist and theologian’s minds. The terms religion and science are viewed as just that; religion and science, two absolutely separate themes that could never work together. As Dr. Bill Dembski (leading scientist for Intelligent Design) has shared numerous times, a scientist can believe in Intelligent Design, but once the creator becomes a proper noun into the “Creator”, the scientist is immediately shunned for thinking both science and religion could work together. The models of rationalism and fideism are two standing extremist theories that separate the two departments of religion and science, which leaves no means for reconciliation. Within the two extremes (rationalism being reason alone, fideism being faith alone) there must lay a middle ground, a place where both scientist and theologians can rest comfortably knowing that both logical reasoning and faith are being used together. The intention is to prove that true faith should include reasoning, and true reasoning should include faith.

Rationalism is defined as “Reliance on reason as the best guide for belief and action”[1]. In taking a glance at rationalism, the most important and possibly founding father to the idea is Plato. Platonic thought is primarily based on the idea of universals, which originally seemed to state that universals were either ghost-like or eternally existing in “forms” of every objects that exist (i.e – the redness of an apple, the applehood of an apple, etc.). Most modern thinkers conceive Plato’s idea of universals, which took up both time and space, and original form as Platonic realism. Platonic realism seems the epitome of explanations in a life where faith and God (a god) cannot exist.
Not too far behind this Platonic thinking is rationalism, the idea that all things are rational and reasonable, without any faith at all. The issue normally encountered with a rationalist is explaining things unseen or even “miraculous” type events; without faith there is no basis for miracles or prayer, everything must be follow basic logical thought. Within reason alone, a rationalist trust there mind and reason; they can take comfort in logical arguments and material/visible substances. However, the troubles that are encountered within rationalism become significant because since no faith can be involved, their perspective on life is narrowed. Example: Faith in the goodness of a child; their ability to do something from genuine care, and not selfishness Rationalism dissipates the idea of faith within the child’s genuine action and calls for thorough examination of previous actions in correlation to this particular one, to determine motive.
While rationalism holds a few key points, there are issues where the believer is not only short changing their own beliefs, but affecting everyone around them.
Fideism

Fideism is defined as “Reliance on faith alone rather than scientific reasoning or philosophy in questions of religion.”[2] Under the confines of fideism, a religions person is left with faith alone without science or philosophy ever superseding a faith-based thought. The issues encountered by a faith alone believer often leave out all scientific facts and findings. Science is either considered any enemy or useless. The reality that faith can stand alone without the help of science or philosophy is in itself, irrational. The Bible states in Colossians 1:16 “…by Him [Christ] everything was created, in heaven and on earth, both visible and invisible…” The Christian God and Messiah even claims that all things were made by Him, this gives the implication that all of the scientific findings can lead back to Him, if the work is done correctly.

Both rationalism and fideism take the two extremes of religion/faith and science. The middle ground between the two is non-existent, but looking toward the future of science and religion there seems to be an explosion of both departments working together toward truth. A great example of science coinciding with religion is the Intelligent Design movement. Granted the ID movement gives NO specification as to who the creator may be, or what the intelligence may be, but it provides a “faith-based” alternation to Darwinian evolution using scientific fact.[3] Taking irreducible complexity, a theory that views the complexity of nature and humanity, an individual is given the opportunity to examine complex designs that seem to have no transition period. The importance and significance of theories such as Intelligent Design are that they provide an escape to the rationalism found in Darwinian evolution, but they also do not accept fideism because they are using both reason and science for faith based arguments.
The ideal for society and even for anyone faith based is that they can eventually be able to use science to prove the existence of their god. Theories that challenge evolution gives normal individuals a chance review their own faith in light of science. There may be differences between where science holds the truth to be, and where faith holds the truth to be. In any such case, the individual can rationally and reasonably decide within their mind how to solve the dilemma. Advocating for fideism or rationalism is very irrational as ironic as it seems, but providing a place within the scientific community and faith community where both views are freely welcome is on the way. Dr. Bill Dembski made statements that Darwinian evolution is going “belly up”, giving the implication that Intelligent Design is going to provide a reasonable, rational, and scientific look at the creation of the world for faith based scientist.

Noting that both science and religion can work together is NOT advocating theist evolution, in such a case; a person must examine their doctoral beliefs to see what their writings share. In Christianity as an example, Genesis 1 is clear that God created by fiat, meaning He created things complete and fully functional, thus theist evolution does not match up with what the Scriptures teach. The Scripture leaves no room for macro-evolution to work.
Although Darwin, Calvin, Luther, or Edwards will not be able to see the coming future, a new Enlightenment is on the rise, one filled with knowledge, facts, science, and faith. With no advocating for faith alone or reason alone, society must stand back from conventional categories, and realize the ground breaking implications that Intelligent Design brings; a new idea where faith works with reason, and reason works with faith.

[1] Answers.com, 2007, http://www.answers.com/topic/rationalism/ (accessed April 28, 2007).
[2] Answer.com, 2007, http://www.answers.com/fideism/ (accessed April 29,2007).
[3] It is very much note worthy that ID does not side with any particular religion, nor does it advocate in giving the “intelligence” a name.

On the first day of class as a first semester freshman, I heard a reference to a man named Augustine in all three classes that I was attending. Many of the theologians or m-div students of this institution may not find this very amazing. But seeing as how I had never even heard of this man, amazement with a large dose of embarrassment would sum up my feelings very well. I began asking questions, I began reading, and I soon found myself in awe of his life.
On November 13, 354, Augustine was born to an unorthodox family. Son to a pagan father and Christian mother, the ever constant scale of good and evil in his mind started early in life. He grew up in a poor household, but was still given a somewhat Christian education. His lack of resources led to a delay in his higher education at Carthage. As most young men who are left at an idle point in their life, Augustine turned to pleasing the desires of self. Though he would soon be developing one of the most intellectual minds in Carthage and Madaura, the damage from that fateful time left him enamored with the pleasures of the world. Along with the allure of immoral seductions, Augustine found himself drawn to philosophy. The reading of Cicero seemed to have a great impact on him and the intellectual side of him found an attraction to Manichaeism. While Augustine studied and taught in Tagaste and Carthage, he met a young woman who would bear his child, Adeodatus, a name meaning “gift from God”. Even the name of his son in tells his struggle with his Christian upbringing and his immoral nature. His devout Christian mother was trouble by his involvement in Gnostic religions and an affair with the concubine, and faithfully tried to bring him back to the Catholic Church. While trying to find a place that fit his teaching needs, his influential friends helped him to one of the most coveted positions in teaching at the time, a professor for the imperial court at Milan. Disappointments with Manichaeism and failed attempts at embracing astrology and skepticism, Augustine became influenced by the bishop, Ambrose, and the reading of the life of St. Anthony. Finally fulfilling his mothers wish, he returned to the Catholic Church, but his life was only becoming more torn between good and evil. Realizing that he needed to give his all to God, he wondered if he could possibly live the life that God required. He parted ways from his concubine and tried to settle down in a socially acceptable marriage, only to be with another companion within weeks. His immoral life may have won him over had it not been for the singing of a little child. While tormenting over his battles with sin in a garden one day, he heard a voice sing the words, “pick up and read”. Paul’s letter to the Romans was the closest text he could find, so he did exactly what the voice had urged him to do. He opened and read from Romans 13:13-14, the text was about leaving behind our sinful desires, and clothing ourselves with the Lord Jesus Christ. To say that this was a turning point in his life would be an understatement. Augustine and his son, Adeodatus, were baptized on Easter Sunday. In returning to Africa, his mother and his son die. Now alone, he devoted his life to the ministry. After selling just about all of his earthly possessions and giving the money to the poor, he turned his house into a monastic community house. He was soon ordained as priest at Hippo and became a prolific preacher and writer. Ironically, Augustine also turned to fighting heresy such as Manichaeism, which he was once a follower. He was named the heir to the bishop and shortly thereafter became the full bishop upon the death of the current one. His writings of such books as City of God, and his Confessions, have had a great impact on theology and Christianity. His early links to philosophy mixed with his humble conversion of faith made for works that will be considered masterpieces of literature for ages to come. He served as Biship for over thirty years at Hippo, and fought heresy until his death. Literally as he was dying, he told the people to resist Arianism.It is no wonder that I find myself drawn to Augustine’s story. I am not sure if it is the honesty of his early years, the commitment to surrender his life, or the strong stance against sin and heresy that demands so much respect. Upon looking at many heroes of the Bible, we will find that the ones that are most endearing are the ones that were completely honest about their life. Although we rarely treat him as mere man, David’s battle with humanity is what this life is all about. Augustine spoke of original sin, or our sin nature, but it was his stance on salvation by grace that I love most about him. Augustine realized that the only way to conquer sin, was to accept the grace that is freely given to us.

“She was 17 years old. He stood glaring at her, his weapon before her face.
“Do you believe in God?”
She paused. It was a life-or-death question. “Yes, I believe in God.”
“Why?” asked her executioner. But he never gave her the chance to respond.
The teenage girl lay dead at his feet.”
-Columbine High School. Littleton, CO. April 20, 1999.

My recommendation is this:
Jesus Freaks, Stories of Those Who Stood for Jesus: The Ultimate Jesus Freaks. By dc Talk and The Voice of the Martyrs.

It isn’t your typical text book but it is one of the most heart wrenching and inspiring books I’ve ever read. It is full of amazing stories about those who would not deny Christ. These stories go back to the first Martyr Steven, all the way to the present. I completely recommend you all to read this book. I promise, it will challenge and inspire you.

The historical impact of the Protestant Reformation cannot be overstated. The ecclesiastical and theological traditions that have come from it and the resulting impact upon Evangelicalism have been magnanimous. Essentially, we owe the founding of our nation and its religious freedom to the Protestant Reformation. The Reformed tradition that resulted established much of the foundation and proliferation of Christianity in America. Particularly, the orthodox foundation of evangelical commitment to the authority of the Bible and salvation by grace alone through faith in Christ alone are all consequence of Reformation principles. These principles launched evangelicalism and fundamentalist convictions in the 20th century and maintained conservative evangelicalism through the widespread liberalism subsequent to the Enlightenment era. Even the Southern Baptist Convention owes its conservative resurgence to Reformation principles – particularly that of Sola Scriptura.

Unfortunately, from the mid to late 20th century up until today, this Reformed foundation has fallen on hard times. However, in recent years there has been a resurgence of Reformed commitments among younger evangelicals. Despite this Protestant Reformed resurgence, there are many misconceptions and mischaracterizations of basic Reformed principles and doctrines – principles and doctrines that are traced in Christian history even centuries before Wycliffe, Hus, Luther, or Calivn, but are found in the Apostles themselves.

The following resources are given to provide helpful and accurate information regarding the history and the doctrines of the Reformed tradition (within American Evangelicalism as well as the Southern Baptist Convention) without which you would have no Christian faith today in America.

Monergism.com – (as stated on their site) Equips Christians in the truth by making available the finest classic articles and resources of historical orthodoxy. This is done in the hope that the church will embrace, and recover the true Biblical doctrines of the historic faith.

Founders.org – (as stated on their site) is a ministry of teaching and encouragement promoting both doctrine and devotion expressed in the Doctrines of Grace and their experiential application to the local church, particularly in the areas of worship and witness. Founders Ministries takes as its theological framework the first recognized confession of faith that Southern Baptists produced, The Abstract of Principles. We desire to encourage the return to and promulgation of the biblical gospel that our Southern Baptist forefathers held dear.

I found the following quote from Fredrick W. Loetscher’s 1944 article “Augustine’s City of God” in Theology Today published by Princeton Theological Seminary (while researching for the City of God paper for the C&E Seminar). In it, Loetscher lays out the general scope of Christianity’s impact on human history – the study of history and the meaning of history; this impact cannot be overstated in the least bit. I find it not only insightful, but encouraging as it shows the historical reliability of the Christian faith, the real and present power of the ever advancing Kingdom of God, and real and efficacious nature of the atoning work of Christ. Ultimately, it shows that, for 2000 years, Jesus Christ has continued to be the most central figure of human history and thus, the Atonement as the central and most significant event of human history.

“Among the varied influences that have determined both the course of history and the development of historiography religion has ever been one of the most potent. And of all the great religions that have entered into the life of the race Christianity has most profoundly affected the historic process itself and our conceptions of its nature and meaning.

On the one hand, the Gospel of Christ, with its characteristic teachings concerning the spiritual life and the Kingdom of Heaven, literally fashioned a new world for man to live in. It enlarged the resources of human nature; it stimulated and heightened
intellectual pursuits; it chastened the affections; it not only restrained evil but purified the very fountains of morality; it gave dignity and worth to the humblest task and brought fresh sanctities to the joys and sorrows of everyday life. It redeemed men from sin and made them in turn grateful messengers of hope to their fellows. It showed that the life of highest spirituality might prove to be also the life of widest social beneficence, and that religious interests, in any true view of history, are far more important than the merely economic, social, or political factors. Above all, it created the Christian Church, quite the most remarkable of all historic organizations,—that institution which by the sheer value of its contribution to human welfare, temporal as well as spiritual, speedily won a place first of co-ordinate and then of superior influence, beside the state; which in nearly every epoch of its career has continued to accomplish more than any other agency for the promotion of the common good; and which, whatever be our judgment concerning any of its particular achievements or failures, must be regarded as having vastly enlarged and enriched the domain of history.

And on the other hand, Christianity inevitably gave birth to new conceptions of the meaning of history. ‘The rise of ecclesiastical history was more to historiography than was the discovery of America to geography.’ The reasons are not far to seek. They are latent in those views of the world of nature and of human life which are set forth in the Scriptures of the Old and New Testaments with a clearness and impressiveness matched only by their originality and creative power. It is no accident that the first worthy attempt at a philosophy of history was made under Christian auspices and that it appeared early enough to be credited to the Ancient Church.”