COREFACTS.Pdf

Total Page:16

File Type:pdf, Size:1020Kb

COREFACTS.Pdf Trinity Academic Press World Wide Web: Trinitysem.edu Email:[email protected] ©2014 by Braxton Hunter All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means – electronic, mechanical, photocopy, recording, or any other – except for brief quotations in printed reviews, without the prior permission of the author. All Scripture quotations taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation Used by permission." (www.Lockman.org) Printed in the United States of America ii For Michele Clime, my surrogate big sister already the arms of her Savior iii CONTENTS INTRODUCTION V THE UNIVERSE HAD A CAUSE 1 THE UNIVERSE HAS ORDER 25 THE UNIVERSE HAS RULES 43 PEOPLE CAN HAVE AN IMMEDIATE EXPERIENCE OF GOD 61 THE CRUCIFIXION OF JESUS WAS FATAL 69 JESUS APPEARED TO OTHERS AFTER HIS DEATH 79 THE DISCIPLES WERE COMMITTED TO THE POINT OF DEATH 98 THE TESTIMONY OF MAN IS THAT JESUS WAS RAISED 103 JESUS OFFERS SALVATION 122 APPENDIX A 128 APPENDIX B 141 A C.O.R.E. F.A.C.T.S. DEBATE 142 iv INTRODUCTION Uneducated, ignorant, behind the times; these are the labels that Christians often receive from coworkers, classmates and friends. As a young pastor, I was bombarded with this sort of language. Even though I had been firm in my faith, the bluntness and glib certainty of critics was unnerving. I began to doubt. After all, some of the most intelligent people I knew were the very ones hurling these objections at the faith I was preaching. I decided to begin researching the old arguments for the existence of God that I had heard when I was a teenager in a freshman philosophy class. Searching library bookshelves, I poured over the modern classics on the evidence for the resurrection of Jesus. After wrestling with these weighty issues for about four years, I realized a peace that I could not explain. Uneducated? How laughable this assertion became. It wasn’t the leading philosophers and physicists who brushed off the evidence for Christianity. It was the uninformed students. Internet trolls made up the majority of the atheist scoffers. I learned quickly that while the most knowledgeable specialists in the relevant fields are not all necessarily believers, most of them take the evidence seriously and enjoy engaging in honest discussions about it. In short, the skeptics I knew were wrong. The Christian God exists, and there is powerful reason to believe. Once I began visiting other churches I realized that these evidences for the truth of the Christian message could be used not only to bolster the faith of believers, but also in witnessing to others. Many times, I presented the arguments and cases for the faith to crowds of unbelievers. In time, I learned of their embrace of the truth. In terms of leading doubters to faith in Christ, discovering these evidences amounted to striking gold. The problem was that almost no one was using them in this way. The only time anyone talked v about this sort of thing was in philosophy class. Some Christians had read through Christian apologetics books and enjoyed talking about the material with other congregants, but there was a disconnect when it came to unbelievers. They needed to hear these things and the church wasn’t sharing them. I went looking for the reasons why. First, most of our personal evangelism training material is designed around the assumption that unbelievers already accept that there is a heaven and hell, that Jesus is the way of salvation and almost everything else. After reading the key evangelistic question of one of the popular personal evangelism training resources, Christian apologist, Norman Geisler, pointed this out saying, One of the reasons that our old evangelistic techniques don’t work anymore whether it’s Evangelism Explosion or Campus Crusade, or Way of the Master, is because people don’t believe the prerequisites. Notice the prerequisites of that question. He believes there’s a heaven, a hell, a God who has revealed himself. people don’t believe that anymore. The vast majority in our country no longer believe that. That means it will no longer work on the vast majority of people.1 It became clear to me that there needed to be an evangelistic training resource that made the classical case for the truth of the Christian message understandable and easy to remember. In 2008 I began hammering out a method like this and decided to start using it in my own ministry. The result was C.O.R.E. F.A.C.T.S. Since that time, I have used the method to present the same faithful arguments for the Christian faith that classical apologists have grown to favor in a memorable way. I have used it for evangelism in formal public debates, private conversations, internet radio discussions and while preaching in churches. It has served me well and proved invaluable as my signature method. 1 Geisler, Norman, “Trinity 2008 Commencement Address Part 3,” (youtube.com/watch?v=z01_mS-a018) Internet. Accessed on 21 March, 2012. vi This work will explain the arguments involved and how to use them for the affirmation of your own faith or to reach others for Christ. If you are an unbeliever, I ask you to read this work with an open mind. You might even ask the God you do not believe in to speak to your mind and heart during this study. The book is designed in such a way as to be helpful and accessible to all who read it. Chapter one explains the evidence for God’s existence from the fact that the universe must have had a “Cause” for its own existence. This is a famous cosmological argument. The second chapter lays out the phenomenal “Order” of the world in which we live. Why is the universe so seemingly well designed? This is a presentation of a teleological (design) argument for God’s existence. Chapter three will consider the “Rules” that the universe seems to have for human morality. Isn’t it interesting that people everywhere have an awareness that certain things are good and bad, right and wrong? Many readers will recognize this as a moral argument. In the fourth chapter, the case will be made that individuals can have an immediate “Experience” of God if they are open to the evidence. This sets the stage for us to consider the resurrection of Jesus. Leaving the arguments for God’s existence, chapter five will be a demonstration that Jesus’ wounds on the cross were “Fatal.” In it, we will consider the evidence that Jesus really did die by Roman crucifixion. After all, if we are going to claim that he rose from the dead, then it needs to be demonstrated that he really was, in fact, dead. From there, the investigation will lead us, in the sixth chapter, to consider the claims that Jesus “Appeared” to others after his death. Chapter seven will be an examination of the level of “Commitment” that the disciples had to the message of the resurrection. This will open the door to the “Testimony” of early Christians about this whole matter in chapter nine. Finally, chapter ten will be an explanation of the logical conclusion one should draw on vii the basis of these Core Facts. Namely, Jesus is the way of “Salvation.” You may notice that this is a two-step approach. The evidences represented by the acronym “C.O.R.E.” are all related to the existence of God. However, this material doesn’t specify that the God being argued for is the one true God of Christian Scripture. This is why the evidences represented by the acronym “F.A.C.T.S.” show that Jesus is the one true God who has revealed himself in creation. In this way it will not be unreasonable to conclude that Jesus was raised by God from the dead since God’s existence is demonstrated in the first half of the case. In other words, if God exists as the creator of the universe, then raising Jesus from the dead is no problem for him. CORE MOMENT Pay attention to these “CORE MOMENT” boxes. If you are a beginner or just need a little clarification, these simplified explanations will help. As long as you watch the boxes, you’ll finish with a good foundation. In each chapter I explain and respond to the most frequent objections to these evidences. I take it as my self-designated responsibility to equip readers with the best defense possible. In some cases, the responses to objections take up more space than the explanations of the arguments themselves. I also conclude each chapter with a presentation on how a trainer or facilitator might teach the material to a class of learners. Those closing sections are also a great help for any reader who is struggling and in need of a simplified explanation. If you find that the material covered in the objections is too complex, just skip to the next section of the chapter. Just to ensure that I have given readers the best chance of success, an appendix is included which explains a conversational method of defending the faith. It is filled with extra evidence. The second appendix provides an easy reference outline of the C.O.R.E. F.A.C.T.S. so that they can be remembered and shared with others. Finally, I have included a debate that I had in viii 2009 in which I used the C.O.R.E.
Recommended publications
  • Capper 1998 Phd Karl Barth's Theology Of
    Karl Barth’s Theology of Joy John Mark Capper Selwyn College Submitted for the award of Doctor of Philosophy University of Cambridge April 1998 Karl Barth’s Theology of Joy John Mark Capper, Selwyn College Cambridge, April 1998 Joy is a recurrent theme in the Church Dogmatics of Karl Barth but it is one which is under-explored. In order to ascertain reasons for this lack, the work of six scholars is explored with regard to the theme of joy, employing the useful though limited “motifs” suggested by Hunsinger. That the revelation of God has a trinitarian framework, as demonstrated by Barth in CD I, and that God as Trinity is joyful, helps to explain Barth’s understanding of theology as a “joyful science”. By close attention to Barth’s treatment of the perfections of God (CD II.1), the link which Barth makes with glory and eternity is explored, noting the far-reaching sweep which joy is allowed by contrast with the related theme of beauty. Divine joy is discerned as the response to glory in the inner life of the Trinity, and as such is the quality of God being truly Godself. Joy is seen to be “more than a perfection” and is basic to God’s self-revelation and human response. A dialogue with Jonathan Edwards challenges Barth’s restricted use of beauty in his theology, and highlights the innovation Barth makes by including election in his doctrine of God. In the context of Barth’s anthropology, paying close attention to his treatment of “being in encounter” (CD III.2), there is an examination of the significance of gladness as the response to divine glory in the life of humanity, and as the crowning of full and free humanness.
    [Show full text]
  • P E E L C H R Is T Ian It Y , Is L a M , an D O R Isa R E Lig Io N
    PEEL | CHRISTIANITY, ISLAM, AND ORISA RELIGION Luminos is the open access monograph publishing program from UC Press. Luminos provides a framework for preserving and rein- vigorating monograph publishing for the future and increases the reach and visibility of important scholarly work. Titles published in the UC Press Luminos model are published with the same high standards for selection, peer review, production, and marketing as those in our traditional program. www.luminosoa.org Christianity, Islam, and Orisa Religion THE ANTHROPOLOGY OF CHRISTIANITY Edited by Joel Robbins 1. Christian Moderns: Freedom and Fetish in the Mission Encounter, by Webb Keane 2. A Problem of Presence: Beyond Scripture in an African Church, by Matthew Engelke 3. Reason to Believe: Cultural Agency in Latin American Evangelicalism, by David Smilde 4. Chanting Down the New Jerusalem: Calypso, Christianity, and Capitalism in the Caribbean, by Francio Guadeloupe 5. In God’s Image: The Metaculture of Fijian Christianity, by Matt Tomlinson 6. Converting Words: Maya in the Age of the Cross, by William F. Hanks 7. City of God: Christian Citizenship in Postwar Guatemala, by Kevin O’Neill 8. Death in a Church of Life: Moral Passion during Botswana’s Time of AIDS, by Frederick Klaits 9. Eastern Christians in Anthropological Perspective, edited by Chris Hann and Hermann Goltz 10. Studying Global Pentecostalism: Theories and Methods, by Allan Anderson, Michael Bergunder, Andre Droogers, and Cornelis van der Laan 11. Holy Hustlers, Schism, and Prophecy: Apostolic Reformation in Botswana, by Richard Werbner 12. Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches, by Omri Elisha 13. Spirits of Protestantism: Medicine, Healing, and Liberal Christianity, by Pamela E.
    [Show full text]
  • Romans 2 Sermon.Key
    Keeping the Law Romans 2 Presented at the Lighthouse by Garrett O’Hara on 24 January 2014. http://cadencelighthouse.org/ "Always preach in such a way that if the people listening do not come to hate their sin, they will instead hate you." ! ~ Martin Luther This is my first “sermon” as an adult, if you will, so I hope you come away from this thinking the former. LAW Maintains civil order / restrains sin ! Confronts sin; points us to Christ ! Teaches way of righteousness One of the most important points I’ve learned as of late is the distinction between law and gospel. Note that this isn’t OT versus NT. It’s also not just the Pentateuch. In fact, Paul uses the term ‘law’ in various contexts here, but I !want to examine what law means here. !Law does three things, and note that the Reformed and Lutheran versions of this may vary slightly. I’m really giving you the simple version here. Law [read the slide]. When we understand #2, the confrontation of sin and being pointed to Christ, two things happen. One, our faith inevitably produces good works. “I will show you my faith BY my works!” That’s the way of righteousness part. The other thing that happens is we begin to understand more and more how much we need Christ, because the way of righteousness is pretty darn hard, and no man will be justified by the law. In this period of redemptive history, I opine that we will always be bouncing between #2 and #3.
    [Show full text]
  • Education and Free Inquiry a Statement from the Academy of Humanism
    Education and Free Inquiry A Statement from the Academy of Humanism Isaac Asimov Antony Flew Paul MacCready Brand Blanshard Stephen Jay Gould Ernest Nagel Vern Bullough Sidney Hook W. V. Quine Francis Crick Donald Johanson Richard Taylor Joseph Fletcher Paul Kurtz Edward O. Wilson Gerald Larue Sidney Hook Searching China, iIîarxism for and Jesus Human Freedom COMING SOON: TRE. REALLY REALLY T RUE ACTUAL TOMB 0 Also: Press Blackout on Criticism of the Bible • Sobriety Without Superstition • Evangelic Agnosticism • Is Child Abuse a Myth? SUMMER 1985, VOL. 5, NO. 3 ISSN 0272-0701 Contents 3 LETTERS TO THE EDITOR 4 Education and Free Inquiry, A Statement From the Academy of Humanism 5 EDITORIALS 8 ON THE BARRICADES ARTICLES J ESUS IN HISTORY AND MYTH 10 Finding a Common Ground Between Believers and Unbelievers Paul Kurtz 13 Render to Jesus the Things that Are Jesus' Robert S. Alley 18 Jesus in Time and Space Gerald A. Larue 23 Biblical Scorecard: Was Jesus "Pro-Family") Thomas Franczyk 24 An Interview with Sidney Hook on China, Marxism, and Human Freedom 34 Evangelical Agnosticism William Henry Young 37 To Refuse to Be a God: Religious Humanism of the Future Khoren Arisian 41 The Legacy of Voltaire (Part II) Paul Edwards BOOKS 50 Arguing About Old-Time Christianity Antony Flew VIEWPOINTS 51 Child Abuse: Myth or Reality? Vern L. Bullough 52 A Humanist's Lack of Options Sarah Slavin 53 Sobriety Without Superstition James Christopher 56 IN THE NAME OF GOD 58 CLASSIFIED Editor: Paul Kurtz Associate Editors: Doris Doyle, Steven L. Mitchell, Lee Nisbet, Gordon Stein Managing Editor: Andrea Szalanski Contributing Editors: Lionel Abel, author, critic, SUNY at Buffalo; Paul Beattie, president, Fellowship of Religious Humanists; Jo-Ann Boydston, director, Dewey Center; Laurence Briskman, lecturer, Edinburgh University, Scotland; Vern Bullough, historian, State University of New York College at Buffalo; Albert Ellis, director, Institute for Rational Living; Roy P.
    [Show full text]
  • The World Congress
    FIDES ET LIBERTAS 2007 International Religious Liberty Association (Printed in partnership with Liberty Magazine) 12501 Old Columbia Pike Silver Spring, Maryland 20904-6600, United States of America Phone: +301.680.6686 - Fax: +301.680.6695 E-mail: [email protected] - Web site: www.irla.org 3 International Jose Camilo Cardoso (Argentina) Religious Liberty Blandine Chelini-Pont (France) Dean Y. Hui Chen (USA) Association Elizabeth Clark (USA) Pauline Cote (Canada) Derek Davis (USA) OFFICERS Jean-Arnold de Clermont (France) Alberto de la Hera (Spain) Denton Lotz (USA) Walter Douglas (Grenada) President W. Cole Durham (USA) John Graz (Switzerland) Silvio Ferrari (Italy) Secretary-General Jeremy Gunn (USA) Jonathan Gallagher (UK) Alain Garay (France) Deputy Secretary-General Eugene Hsu (China) Daisy J. F. Orion (Philippines) Anatoly Krasikov (Russia) Treasurer Michael Kulakov (Russia) Todd McFarland (USA) Natan Lerner (Israel) Legal Advisor Sharon Linzey (USA) BOARD OF DIRECTORS David Little (USA) Rosa Maria Martinez de Codes (Spain) Bert B. Beach (USA) Nick Miller (USA) Matthew Bediako (Ghana) Karel Nowak (Czech Republic) Lee Boothby (USA) Gerhard Robbers (Germany) Reinder Bruinsma (Netherlands) Jacques Robert (France) Ray L. Coombe (Australia) Gianfranco Rossi (Italy) Rajmund Dabrowski (Poland) Jaime Rossell (Spain) Luka T. Daniel (Côté d’Ivoire) Jane Sabes (USA) Alberto de la Hera (Spain) Robert Seiple (USA) W. Cole Durham (USA) Henri Sobel (Brazil) Laurie J. Evans (Australia) Gunnar Staalsett (Norway) Ulrich Frikart (Switzerland) James Standish (Australia) Jonathan Gallagher (UK) Rik Torfs (Belgium) John Graz (Switzerland) Mitch Tyner (USA) Albert C. Gulfan, Jr. (Philippines) James Vaughn (USA) Eugene Hsu (China) Erton Köhler (Brazil) INTERNATIONAL Anatoly Krasikov (Russia) REPRESENTATIVES Robert Kyte (Canada) Japheth Agboka (Ghana) Jairong Lee (South Korea) Jonathan C.
    [Show full text]
  • A Watchman on the Walls: Ezekiel and Reaction to Invasion in Anglo-Saxon England Max K
    University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 5-2016 A Watchman on the Walls: Ezekiel and Reaction to Invasion in Anglo-Saxon England Max K. Brinson University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the European History Commons, History of Christianity Commons, and the Literature in English, British Isles Commons Recommended Citation Brinson, Max K., "A Watchman on the Walls: Ezekiel and Reaction to Invasion in Anglo-Saxon England" (2016). Theses and Dissertations. 1595. http://scholarworks.uark.edu/etd/1595 This Thesis is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. A Watchman on the Walls: Ezekiel and Reaction to Invasion in Anglo-Saxon England A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Max Brinson University of Central Arkansas Bachelor of Arts in History, 2011 University of Central Arkansas Bachelor of Arts in Creative Writing, 2011 May 2016 University of Arkansas This thesis is approved for recommendation to the Graduate Council. Dr. Joshua Smith Thesis Director Dr. Lynda Coon Dr. Charles Muntz Committee Member Committee Member Abstract During the Viking Age, the Christian Anglo-Saxons in England found warnings and solace in the biblical text of Ezekiel. In this text, the God of Israel delivers a dual warning: first, the sins of the people call upon themselves divine wrath; second, it is incumbent upon God’s messenger to warn the people of their extreme danger, or else find their blood on his hands.
    [Show full text]
  • The Quran and the Secular Mind: a Philosophy of Islam
    The Quran and the Secular Mind In this engaging and innovative study Shabbir Akhtar argues that Islam is unique in its decision and capacity to confront, rather than accommodate, the challenges of secular belief. The author contends that Islam should not be classed with the modern Judaeo–Christian tradition since that tradition has effectively capitulated to secularism and is now a disguised form of liberal humanism. He insists that the Quran, the founding document and scripture of Islam, must be viewed in its own uniqueness and integrity rather than mined for alleged parallels and equivalents with biblical Semitic faiths. The author encourages his Muslim co-religionists to assess central Quranic doctrine at the bar of contemporary secular reason. In doing so, he seeks to revive the tradition of Islamic philosophy, moribund since the work of the twelfth century Muslim thinker and commentator on Aristotle, Ibn Rushd (Averroës). Shabbir Akhtar’s book argues that reason, in the aftermath of revelation, must be exer- cised critically rather than merely to extract and explicate Quranic dogma. In doing so, the author creates a revolutionary form of Quranic exegesis with vitally significant implications for the moral, intellectual, cultural and political future of this consciously universal faith called Islam, and indeed of other faiths and ideologies that must encounter it in the modern secular world. Accessible in style and topical and provocative in content, this book is a major philosophical contribution to the study of the Quran. These features make it ideal reading for students and general readers of Islam and philosophy. Shabbir Akhtar is Assistant Professor of Philosophy at Old Dominion University in Norfolk, Virginia, USA.
    [Show full text]
  • THEOLOGICA Wratislaviensia Vol. 7 · 2012
    THEOLOGICA Wratislaviensia Vol. 7 · 2012 THEOLOGICA Wratislaviensia Vol. 7 · 2012 JJJooonnnaaattthhhaaannn EEEdddwwwaaarrrdddsss Editor: Joel Burnell Ewangelikalna Wy¿sza Szko³a Teologiczna Evangelical School of Theology Wroc³aw 2012 Editorial Board: Editor-in-Chief: Wojciech Szczerba Assistant Editor: Piotr Lorek Managing Editor: Sławomir Torbus Editor: Joel Burnell Review procedure: Articles in this volume were double-blind peer reviewed. Copy-Editing: Joel Burnell Kenneth Minkema Layout: Artur Pacewicz Webpages: www.ewst.edu.pl www.theologica.ewst.pl Requests for subscriptions: Ewangelikalna Wy¿sza Szko³a Teologiczna ul. Œwiêtej Jadwigi 12 50-266 Wroc³aw e-mail: [email protected] Copyright by EWST 2012 ISSN 1734-4182 ISBN 978-83-60567-08-1 Table of Contents A Word from Editor . 7 EDWARDS, HISTORY AND THEOLOGY IN CONTEXT Gerald McDermott — Jonathan Edwards and the Future of Global Christianity . 13 Philip Fisk — The Theological Backdrop to Divine Knowledge at Harvard and Yale: From William Ames to Jonathan Edwards . 21 Adriaan Neele — Edwards: Trajectories in Biblical Exegesis . 51 Jan Stievermann — Studying the History of American Protestantism through Jonathan Edwards: Versions of ”America’s Theologian” at Mid-Century . 69 Willem van Vlastuin — A Retrieval of Edwards’ Concept of Free Will . 93 EDWARDS AND THE WORD Gerald McDermott — Theology in the Hands of a Literary Artist: Jonathan Edwards as Preacher . 115 Wojciech Kowalewski — Jonathan Edwards: Kaznodzieja misyjny i przebudzeniowy . 129 Michaª Choi«ski — A Cognitive Approach to the Hermeneutics of Jonathan Edwards’s Sermons . 141 Anna Svetlikova — Jonathan Edwards’ Typology as Language . 159 6 Table of Contents EDWARDS AND RELIGIOUS EXPERIENCE Gerald McDermott — The Affections and the Human Person: Edwards on Religious Experience .
    [Show full text]
  • The Varieties of Religious Expedience
    The Varieties of Religious Expedience Robert Mark Simpson The New Rambler Review, 5th February 2020 Review of Interior States: Essays, by Meghan O’Gieblyn, New York: Anchor Books, 2018 Abstract. This is a review of a collection of literary essays centred around two themes: (i) Christianity and post-Christian culture, and (ii) the American Midwest. I offer a synopsis of some of the key essays, and identify some argumentative ‘through-lines’ that link the essays across the two themes. The collection’s distinguishing merit, I argue, is that way that it models the difference between two kinds of intellectual-cum-political attitudes: awareness and perspective. Where the former tends to favour simplifying explanations of social phenomena, the latter tends to favour subtler, more complex, and ultimately more explanatorily conscientious (if less satisfying) explanations. O’Gieblyn’s essays argue for the importance of perspective, in how we understand Christianity’s role in American pub- lic life, and demonstrate in practice what perspective in this topical area looks like. “How can they say they believe in Jesus, but then worship someone as un-Christ- like as Trump?” “If they’re so tired of arrogant coastal elites who don’t represent ‘their’ America, why are they spellbound by this paragon of arrogance, this man whose entire brand is gilded elitism?” Despite three years of hot takes and think pieces, these questions remain perplexing for many of us. And this is partly be- cause answering them properly would require us to have a clear perspective on the enigmatic they that the questions are asking about.
    [Show full text]
  • Island Spirituality Island Spirituality Spiritual Values of Lewis and Harris
    A lastalr M cIntosh Island Spirituality Island Spirituality SPIRITUAL VALUES OF LEWIS AND HARRIS This book explores spirituality through the lens of Lewis and Harris – the pre-Reformation “temples”, Reformation theology, A colonisation, clearances and evangelisation under the last of the LA S Mackenzies of Seaforth. Perhaps controversially and certainly TAIR unconventionally, Dr McIntosh concludes that island religion, M for all its struggled history and theological tensions, expresses a C profound inner spirituality. It reveals itself in kindness that gives I NTO backbone to the community. It leads towards an ardent desire for God. It is the island’s greatest export to a wider world. sh Front: Loch an Teine (The Loch of Fire) Lewis-Harris border Back: Teampall Eòin (St John the Baptist’s Chapel), Bragar £ .01 00 A LA S TAIR M C I NTO sh After two print runs this little book is now out of print. The Islands Book Trust have kindly allowed me to share it as a PDF. Right at the end, pp. 188 - 199 as Roman numerated, I have added an Addendum with some major new material. I develop my themes further in Poacher's Pilgrimage (Birlinn 2016). Island Spirituality Spiritual Values of Lewis and Harris Alastair McIntosh The Islands Book Trust Published in 2013 by The Islands Book Trust www.theislandsbooktrust.com Copyright remains with the named author. Other than brief extracts for the purpose of review, no part of this publication may be reproduced in any form without the written consent of the publisher and copyright owner. This book may not be lent, hired out, resold or otherwise disposed of by way of trade in any form of binding or cover other than that in which it is published, without the prior consent of the publishers.
    [Show full text]
  • Complaint to the BBC, 24Th February 2009 I Am Writing to Complain About Today's Reporting of a BBC Poll on Religion and Public
    Complaint to the BBC, 24 th February 2009 I am writing to complain about today’s reporting of a BBC poll on religion and public life in the UK. There are three aspects to this complaint. 1: the news story reporting the poll at http://news.bbc.co.uk/1/hi/uk/7906595.stm . Firstly, the reporting of this poll is unbalanced, with no quote from a non-religious spokesperson to balance the quotes and attributed views of religious representatives. Even the headline ‘Public “favour religious values”’ is misleading – favour them over what, for example? Such a headline cannot be extracted from the limited polling that was done. Secondly, I am concerned about how the data has been interpreted in the news report. The poll asked only four questions – whether respondents agreed or disagreed with the following statements: ‘The media reports my religion fairly and accurately’, ‘The media reports other religions fairly and accurately’, ‘Our laws should respect and be influenced by UK religious values’, and ‘Religion has an important role to play in public life.’ It did not explain what ‘religious values’ or ‘public life’ or ‘important role’ were supposed to mean. Yet, in the news report it is claimed that: The findings support other evidence of an alliance between people of different faith groups in resisting secularism. Many Muslims, Hindus, Sikhs and members of other minority religious groups would rather have a Christian-based framework to national life, than one that is entirely secular. There is nothing in the questions which lead to this conclusion – not one of the questions asked refers to ‘a Christian-based framework to national life’ or indeed to Christianity at all.
    [Show full text]
  • Jonathan Edwards, Pastor: Minister and Congregation in the Eighteenth-Century Connecticut Valley
    University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1977 Jonathan Edwards, pastor: minister and congregation in the eighteenth-century Connecticut Valley. Patricia J. Tracy University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Tracy, Patricia J., "Jonathan Edwards, pastor: minister and congregation in the eighteenth-century Connecticut Valley." (1977). Doctoral Dissertations 1896 - February 2014. 1358. https://scholarworks.umass.edu/dissertations_1/1358 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. JONATHAN EDWARDS, PASTOR: MINISTER AND CONGREGATION IN THE EIGHTEENTH-CENTURY CONNECTICUT VALLEY A Dissertation Presented by PATRICIA JUNEAU TRACY Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY August 1977 History JONATHAN EDWARDS, PASTOR: MINISTER AND CONGREGATION IN THE EIGHTEENTH-CENTURY CONNECTICUT VALLEY A Dissertation Presented by PATRICIA JUNEAU TRACY Approved as to style and content by: Stephen Nissenbaum, Chairperson of Committee Gerald McFarland, Chairman Department of History i v ABSTRACT Jonathan Edwards, Pastor: Minister and Congregation in the Eighteenth-Century Connecticut Valley (September, 1977) Patricia Juneau Tracy, A.B., Smith College M.A., Ph.D., University of Massachusetts Directed by: Professor Stephen Nissenbaum Although renowned as a theologian, Jonathan Edwards was nevertheless a failure in the most essential task of the mini stry--persuading his congregation to share his vision.
    [Show full text]