Philosophical Foundations for a Christian Worldview, ch. 19

This chapter seeks to describe the philosophical study of ethics, metaethics and morality.  It took till the end of the chapter for me to find my own intellectual home in ethical non-naturalism under the "objectivist" theories.  This was a relatively short and more descriptive chapter.

Philosophical Foundations for a Christian Worldview, ch. 13

This chapter takes up the issue of free will.  Focusing primarily on compatibalism and libertarianism (a determinist might suggest they didn't have a choice but to just focus on those two), this chapter nuances the various discussions, key words, and ways of understanding this difficult concept.  I was surprised to see very little on the issue of middle knowledge as Craig specifically has done much work there.  That may be, however, because of the date of the work's publication being 2003 (maybe prior to his work with Molina's view).  At any rate, I found this chapter interesting, but thin.  For my own purposes, I would have appreciated more developed thought in the theology implications as this is an area of significant overlap.

Philosophical Foundations for a Christian Worldview, ch. 7

I loved this chapter.  While I am not on board with all of MC's conclusions, I appreciated the great care they showed in presenting Plantinga's reformed epistemology.  This is intellectually heavy-lifting, but I found myself a few steps closer to understanding it.  And, more importantly, I understand some of the common objections.  While extremely valuable for apologetics, one major take-away from this chapter is to encourage people to approach God in a way appropriate to sensing him (vzv Paul Moser).  Also, I think there is much to be said for the argument (Plantinga asserts) that, while uncertain (in the order of Descartes), it is possible that Christianity (or something very much like it) is true AND that we are unjustified in believing in naturalism.  While this may open us to competing claims in other religions, it does not assume the presence of relativism.  For me, that was worth the price of admission!

Philosophical Foundations for a Christian Worldview, ch. 6

I really appreciate this chapter as I had never thought through the various approaches to truth theory.  Filled with excellent distinctions, arguments, and objections to post-modern thought, MC do a great job of continuing to lay a foundation for Christianity.  I have bumped up against this more times than I had realized particularly in the writing of Peter Rollins.  Most helpful was the description of the truth-bearer and truth-maker.  Truth-bearers are propositions about reality  that really do correspond with reality.  Much is said about this.  Truth-makers are the states of affair that make the proposition true.  Another helpful part of this chapter was the exercise to demonstrate that truth can be experienced, though it is not a physical thing through the story of Joe and Frank.

Philosophical Foundations for a Christian Worldview, ch. 5

I was blown away in this chapter.  I felt completely out of my realm and had a difficult time keeping up with all of the nuances.  As a person who loves epistemology and having done more reading than the average person on the subject, I thought it might be old hat.  I was wrong.  I could quickly identify that I hold to foundationalism of some sort, though feel a little out of my realm to understand fully the differences between each.  The discussion of different types of basic beliefs (and how to apprehend them) was very helpful.  As the case against coherentism was developed, I began to understand the problems of purely internalist claims without foundation.  In reality, it seems to me that no coherentist can actually live out such a position, though I think the initial thing they are pushing back against in foundationalism my be correct.  In short, we must start with belief at every level.  However, to reduce all knowledge to mere belief, even if coherent, seems reductionistic and impossible to live out.  So, while the foundationalist may value a coherent noetic structure, they must do so as they set that structure on a foundation.

Philosophical Foundations for a Christian Worldview, ch. 4

And I thought there was just "skepticism."  In an engaging chapter, Moreland & Craig (whom I will in future posts refer to as MC) break down approaches to skepticism in about as many categories as there are letters in the word.  What I appreciate about this chapter is it gives a way of understanding what types of questions and responses are necessitated by particular approaches to intellectual challenges.  I was glad to see that many of the arguments against skepticism I had already seen a number of times in Moreland's work.  I particularly appreciated the time and care they put into addressing naturalism in this context.  This was my first real introduction to Plantinga's development of thought.

Matter and Consciousness

I am very thankful that this entire book was not assigned.  While I appreciate the intellectual challenge of having to respond to those who think/believe differently than I do, I found this book to be reductionistic, short-sighted, and crumbling under the weight of its own presuppositions.  Churchland supposes to be writing to the average reader by examining the various approaches to the mind-body problem.  His bias is dripping off of the page.  He is quick to relegate all dualist arguments to religious and/or speculative without much warrant for his dismissal.  He assumes that, because he uses the term "that is what it is..." that he has somehow addressed the differences between physical brain states and experiences of the soul.  His criteria (or lack thereof) is based on the fundamentally flawed assumption that we require empirical evidence in order to identify a soul before we can accept that as a premise.  He negates introspection as a legitimate source of knowledge, and is quick to assume his case is made.  Not only is his approach less than academically honest, he fails to meet his own criteria in his own position.  He fails by offering no evidence as to why things like thoughts and experiences correspond to brain states.  For such an incredible thinker, I was disappointed by his lack of epistemic humility for positions other than his own.

I am not sure how this book might benefit me in my ministry.  It helped me to see just how much I have grown from my time at Biola and how Drs. Moreland and DeWeese have prepared me to engage such arguments as these; and for that I am thankful.

Renovation of the Heart, Summary

This is one of those books that would be difficult to state the profundity of its impact on my thinking and understanding of ministry.  I have taken this one slowly and intentionally, while following the companion daily devotional in order to truly soak up all I can on what has served as my first reading (for there will be many more). I can think of three primary ways this will impact my ministry.

First, it will shape the scope and need of discipleship.  The structure of the well-furnished soul is well articulated by Willard and has given me a framework for understanding all that local church ministry ought to be about.  I can see a need for more than mere "Bible study" but real and specific training for people to live as disciples in this world.

Second, I see a need to integrate.  Not only encourage those of disciplines other than theology to offer what they know to the local body, but for those in the local body to take on the task of integration (in every facet of life).  Having worked with PhD students, I could see the importance of this.  I am not beginning to see how this is not important because they are PhD students, but because they are disciples. And, so I should encourage every person in this process.

Third, I can see just how challenging this task really is.  The Church for the most part is not geared toward this all-encompassing discipleship.  It will be my job to steer and direct as God gives me opportunity, in a loving and gracious way.  I am thankful that He will be with me.

This was a tremendous book and I am eager to read it again.  I will keep it near me in my ministry to remind myself of the important things I have learned from such an incredible man as Dr. Willard.

Renovation of the Heart, ch. 13

In this final chapter, Willard seems to have what is his purpose behind the book revealed.  He longs to see a return to discipleship as the primary focus of the local congregation.  His aim is simple and three-fold: return to discipleship, immersed in the presence of God, doing Christ's work through virtue (inward to outward).  Willard spends some time unpacking this concept, but, for the most part, leaves the details up to the reader.  This is in keeping with what he believes is the New Testament model.

Renovation of the Heart, ch. 12

Willard describes what it means to be children of light.  In what serves as a summary chapter to the rest of the book, Willard seeks to describe the well-furnished soul; one that is safe (saved) and sound (sanctified).  What was most helpful about this chapter was the way that this children of light reality must intersect with culture.  This is a chapter that I will revisit often.

Renovation of the Heart, ch. 11

I appreciate a section on the soul.  Largely misunderstood or ignored in Christian circles, Willard excellently and intelligently unpacks the nature of the soul and its formation without getting into much of the philosophical arguments for existence (leave that to Moreland).  I appreciate much of the care for nuance offered here, particularly Willard's description of the "fanatical soul."  The mental picture of an inner stream was also extremely helpful to me in further understanding what exactly it is we are discussing when we say "the soul."  Where Willard spends the greatest amount of time is on the law and it's effect on the soul.

Renovation of the Heart, ch. 10

"As firmness of footing is a condition of walking and secure movement, so assurance of others being for us is the condition of stable, healthy living."  This statement most aptly expresses Willard's goal to describe what a transformation of our social/relational aspect of our soul may look like.  He further adds, "Only when rooted in that divine Trinitarian circle can the broken individuals from the broken circles recover from the wounds received in their circles of origin and find wholeness on their long journey from the womb to the eternal city of God."  Willard describes the two forms of evil found in relationships, namely assault and withdrawal.  In typical form, Willard describes what a rebuilt social dimension might look like.

Renovation of the Heart, ch. 9

Willard sets his focus on the body.  He spends a considerable amount of space, necessarily, describing why Paul's view of the body is not a brand of gnosticism (though he doesn't use those words).  Willard's concern is that we present our body for instruments of sin rather than of righteousness.  He then turns the focus toward how we can move forward in using our bodies for their intended use by God.  The first step he suggests is offering our entire body part for use in God's kingdom and by His Spirit.  The next step is to no longer idolize the body.  Third is to commit to not misuse the body.  Finally, is to properly use and care for our body.  In a refreshing last comment, he speaks of the importance of Sabbath.

Renovation of the Heart, ch. 8

Addressing the "Will" part of our soul, Willard suggests that "single-minded and joyous devotion to God and his will, to what God wants for us - and to service to Him and to others because of Him - is what the will transformed into Christlikeness looks like" (p. 143).  Willard suggests a pathway in moving from surrender, to abandonment.  From abandonment to contentment (assurance) and on to participation.  A way that we can facilitate this activity is through spiritual disciplines to train our hearts to will the right things and be broken of longing for the wrong things.

Knowing Christ Today, by Dallas Willard

One of my passions is epistemology. I have no intention of pursuing this beyond the rudimentary treatment of the subject, but I hope to serve as a translator for the average person. Needless to say, when I began reading this excellent work by Willard, I was immediately engaged. He not only applies this very difficult subject to the average person (or at least tries; Willard is always tough to read), but he applies the subject to Christ-followers.

The impact for me has been profound. In the introduction Willard immediately draws attention to the danger of the contemporary climate regarding religious knowledge. He says, "Belief cannot reliably govern life and action except in its proper connection with knowledge and with the truth and evidence knowledge involves (p. 3)." The mistake is often made that belief/faith is opposed to knowledge when in reality belief/faith is the action you take on that which you know. You certainly can act without knowledge, but it is a confusion of categories to assume that belief and faith are opposed to knowledge.

 In chapter one, Willard begins his explanation of the relationship between faith and knowledge. Too many Christians approach religious knowledge as mere blind guesswork. But a higher standard is held to every professional field and must be held to Christians as well. Belief is about your tendency to act a certain way. Knowledge does not require action, but necessitates it. Belief is nothing if it is not action. A commitment is still different in that it is to act a particular way. You do not need to believe or know anything to commit to a particular direction. He finally adds profession, which is the expression of a particular belief. So, "knowledge, but not mere belief or commitment, confers on its possessor an authority or right - even responsibility - to act, to direct action, to establish and supervise policy, and to teach." Knowledge, then, has a unique role in that it bestows authority and dictates a necessity to act (commands belief, commitment and profession).

Willard continues his line of thinking with chapter two and "How we perish for lack of knowledge" which is a subject I felt passionate enough to preach on in my only sermon that I was afforded the opportunity to speak in my new ministry position.  He offers worldview questions, answered by Jesus.  He says that they are as follows:  1. What is reality? What is really real? 2. Who is well off? 3. What is a really good person? 4. How does one become a really good person? He then poses a 5th question of "How do we know which answers are true?"

The subject of moral knowledge (and it's disappearance) is taken up in chapter 3.  Willard demonstrates the seriousness of this by using the analogy of electricity.  If knowledge and institutions of electricity were to disappear from society, we would be hindered as a people in some significant ways.  Yet, more serious is the loss of moral knowledge which happened at the hand of several causes outlined by Willard.

Willard asks if we can know that God exists in the next chapter.  Willard cleverly repackages some of the age-old arguments for the existence for God in a winsome and attractive way.  I was surprised to see one of the greatest skeptics of all times, David Hume, quoted as a source in this chapter.

Having established the existence of God through traditional arguments, Willard takes up in chapter 5 the issues of Jesus and the miraculous.  He talks about the development of religious study as more of a historical reality with no reference to God at all; merely an anthropological phenomenon.  Willard makes it clear that the best explanation for the historical facts of Jesus' resurrection is that He did indeed die and rise again.  Yet, he maintains that no one HAS to know this fact, but merely assumes that they should.

Chapter six was perhaps the most compelling to me.  Willard immediately brings the book close to home by stating that, to know Christ today, is to know him in your world now; to live interactively with Jesus in your sphere of experience.  Willard offers to steps to living interactively with God today: Humility and Inward Rightness.  He then adds living in God's presence and progressive obedience.  Toward the end of the chapter, he covers spiritual disciplines (covered much more deeply in another book of his) to give further means for growth.  This life in Christ is knowledge by acquaintance, after all.

In what was a somewhat perplexing chapter, Willard introduces the idea of Christian Pluralism.  It seems to me that, at bottom, what Willard is after is that the Christian should proclaim Christ, but remember that God can extend grace to whomever He would like.  I have seen rumblings on the internet that Willard enters heresy, but I believe that, if we remain here, we have not gone too far.  This seems to be an issue of humility for Willard, epistemic or otherwise.

I needed this next chapter.  Those who are identified as spokespeople for the cause of Christ (most prominently, Pastors) must proclaim knowledge of Christ and Christian knowledge to the nations.  This is both propositional and experiential.  These knowledge claims are open to examination and testable.  What struck me in this was Willard's statement that discipleship ultimately is not about developing the interior spiritual life of the believer, but training them for effective service in the world.

Summary Thoughts:
This book has had a profound impact on me.  I have spoken about it, preached on it, and am not finding new things welling up in me as a result of it.  What has been most captivating, perhaps, is the fact that Christian knowledge in general, and the effects of a relationship with God can be tested.  I could see myself facilitating a "knowledge project" where I seek to establish scientific evidence for Christ's effect on people.  I am not sure what this might look like, but I would be very intrigued to take this seriously and gather trained scholars in the task to making it happen.  With epistemology being a passion of mine, this book has opened new ideas and realities to me that I had not considered before.  Willard seems to have that effect on people.  Specifically, I see the incredible need for integration as well as reestablishing knowledge of Christ in the world.  I plan to make the ideas and concepts from Knowing Christ Today part of the steady and consistent message I pass on to the people God has entrusted to me.  I am still working through some of this, particularly the idea of discipleship being for service rather than for self.  This makes sense to me, but it is such a vast difference that I am trying to orient myself to what that would look like in reality.  I have ordered a few books to work through that very concept.

Renovation of the Heart, Ch. 7

This chapter relates to the role of feelings in spiritual transformation. Willard offers a lot of great insight about feelings, but very little in the way of direction. He qualifies this early on saying, "NO one can succeed in mastering feelings in his or her life who tries to simply take them head-on and resist or redirect them by 'willpower' in the moment of choice. To adopt that strategy is to radically misunderstand how life and the human will work, or - more likely - it is to have actually decided, deep down, to lose the battle and give in." Willard makes a case that feelings are centered on what we value. And, if we value anything higher than God, it will destruct us. There is something right about this. He ends the chapter with a plea for the reader to develop in "love, joy and peace" followed by tacking on faith and hope saying that together they will be one. His most practical advice is to acknowledge the feelings that we have, and offer them to Christ while desiring "better" (less destructive, more abundant) feelings for the sake of Christ.

Renovation of the Heart, Ch. 6

My wife is a psychologist, so this chapter resonates with what she has taught me. Smacking of Christian CBT, Willard humbly and robustly paints a picture of the transformation of the mind. Willard believes that our thinking is the most critical place to start our transformation. Vision leads us toward growth and, if we are limited in our thinking, we will be limited in our vision. If our vision is limited, we will not grow very far at all. Willard offers four main factors of our thinking: 1. Ideas - assumptions about reality; these are deeply rooted in our mind and very difficult to change. 2. Images - symbols, stories or models that are presented to our perception and are often emotional and sensuous; Jesus understood this and presented certain images before us in the cross, baptism, communion, stories and of course, Himself. 3. Information - knowledge or matters of fact our mind must apprehend; thus the role of evangelism is proclamation of information 4. Ability to Think - connecting things up; to see what must be or cannot be the case if certain information is so. Willard suggests that the ability to think well is essential to the prospering of God's Kingdom. But, our thinking must begin with right views and worship of God (see Tozer quote). Willard then turns toward the practical. He says that the transformation of our lives happens when we stand at each moment before God in right position. "Am I undertaking some task? Then I in faith do it with God, assuming and finding his power to be involved with me. That is the nature of His Kingdom." Willard then lists 4 dangers in our thought life: 1. Pride (in doctrine, practice and tradition) 2. Ignorance (of facts/information) 3. Sovereign Desires (allowing them to guide our thinking) 4. Wrong Images (the symbols we let into our soul) It seems like Romans 12:1-2 and Philippians 4:4-8 would be fundamental verses for spiritual formation. Willard provides some simple practices for growing in our thought life: Scripture memorization Adopting songs, phrases and symbols to remind us of deep truths (cross, catch phrases) Community - to serve as accountability, models and coaches of growth

Renovation of the Heart, Ch. 5

I wrote so much on this chapter, I don't even know how to capture it all. This lines up quite a bit with what I learned in seminary. I was taught that change occurs in people when they have challenge/vision before them, a structure for achieving the challenge or vision, and feel supported along the way (resourced, people to encourage, capacities). What Willard offers is a new dynamic focused on "intention." He rightly insists that, without a decision to move toward the vision, it will not be achieved. What is also foundational is that of selflessness - a desire for the good that is beyond self. As Jeremiah 29 points out, in seeing the good established, you will be seeking your own good. But, that is a natural reward, not the thing being sought. Good, and ultimately God, is that which is sought. So, it seems, we have a few things at play: 1. Selfless desire for the good (God Himself - His Kingdom) - Vision/Hope 2. Intention toward that Good; orienting your heart toward it - Intention/Faith 3. Means to achieving that end; knowledge of and taking steps toward the goal - Means/Love 4. Resources to accomplish those steps (grace, understanding, talent/ability, people to encourage and fill in the gaps where you cannot achieve) - all of which are given by God - community A few foundational thoughts are that we must believe the said thing is possible. Many assume, for reasons listed by Willard, that we cannot grow or achieve. I think another, as nodded by Willard, is that we must recognize the Holiness Gap (vzv. ISF and Dr. Coe) and recognize the "already, but not yet" of the Kingdom (our ultimate vision). Willard makes a statement that completely challenged me and freed me up to push into this at a greater level: "Any successful plan for spiritual formation, whether for the individual or group, will in fact be significantly similar to the Alcoholics Anonymous program." I am not beginning to work through the implications of this for my new position as Pastor of Discipleship. It seems this will be the thrust of the training that must take place with leaders. Willard also points to VIM as a latin word meaning virtue and an exchange of essence. What we are talking about in this chapter is how to develop in virtue. I have done some work in virtue ethics, and in light of what I am learning here, I am getting a systematic picture of how this all fits together and it is awakening things inside of me! One particular analogy that may be good for me to think through is that of my own personal weight-loss. Having lost over 100 lbs, I know what it takes to both achieve and the danger that I could any given day slip back. Prior to the loss, I used promises as a means to avoid real intention which I see in the lives of so many (not just in weight loss). In taking steps/means toward the good, we must discover the obstacles, consider the outcome of both achievers and failures (models), and truly value the good we are seeking (among other things). It becomes clear why Jesus taught the way that He did (pearl of great price).

Renovation of the Heart, Ch. 4

Willard fires this quote from Calvin: "For the surest source of destruction to men is to obey themselves, so the only haven of safety is to have no other will, no other wisdom, than to follow the Lord wherever He leads. Let this, then, be the first step, to abandon ourselves, and to devote the whole energy of our minds to the service of God." From there Willard paints a convicting picture of the spiritual life that is characterized by self-denial. The path to spiritual formations is (in my words) "Whoever does not give up their great ideas about how to live and what is important, daily walk around with a gun pointed at their own head, and follow the path and presence of God (into self, Word, community and mission) cannot have a happy life." We release our rights, responsibilities and control and give them to the one who has them anyway: God. Our initiatives and actions are directed only at Him. This seems so simple yet so profound. This is the foundation of the spiritual life in Christ.

Renovation of the Heart, Ch. 3

This chapter focuses on radical evil in the ruined soul. For Willard, the centerpiece of this ruin is in our denial of God as God and placing ourselves in His place in order to worship self. He sites AA as an example that, the foundational decision to be made before change can take place is to realize that we are not God. I appreciate Willard's care and references to other writings (such as Knowing Christ Today). He suggests that there be an academic field of study of Evil which is an incredible idea. It is so jarring because I have a tendency to think of those realities as make-believe. In this way, I am lost. Willard ties this to the harshness of telling someone they are spiritually lost. It should not be a problem in his view. For Willard, this is a matter of fact. He introduces the reality of Hell suggesting that "no one chooses in the abstract to go to hell or even to be the kind of person who belongs there. But their orientation toward self leads them to become the kind of person for whom away-from-God is the only place for which they are suited." Because of this, they cannot want God. He clarifies "wanting God to be God is very different from wanting God to help me." In this framework, remorse becomes a central point of change. This remorse is not just acknowledging struggle and woundedness, but our own contribution to our lost state of affairs. So, without acknowledging our own inability and orienting ourselves toward God Himself, we cannot be renovated.

Renovation of the Heart, Ch. 2

After addressing a few concerns, Willard jumps right into the "parts" of the soul by offering six basic aspects of human life: 1. Thought 2. Feeling 3. Choice 4. Body 5. Social Context 6. Soul So, for Willard, Spiritual formation in Christ is the process leading to that ideal end (where all parts are ordered around God being restored and sustained by Him), and its result is loving God with all of the heart, soul, mind and strength and of the neighbor as oneself. From here he breaks down each of those essential parts and explains them further. With my wife being a Psychologist, I find myself wondering how these impact or are shaped by the best practices of Psychology. One of the most helpful tools given are the graphics showing the "whole picture" of personhood as it interacts with God. I found this very much in line with what is discussed in virtue ethics and useful tool for understanding what has been a "mystical" (to use Willard's words) concept in Christianity - spiritual formation. Willard makes this important statement: "It is the central point of this book that spiritual transformation only happens as each essential dimension of the human being is transformed to Christlikeness under the direction of a regenerate will interacting with constant overtures of grace from God. Such transformation is not the result of mere human effort and cannot be accomplished by putting pressure on the will (heart, spirit) alone." I would add, as Willard often does, grace is opposed to earning, not effort.

Renovation of the Heart, Ch. 1

This chapter lays an excellent albeit obscure foundation for the chapters to come. The central premise is this: Everyone is in a process of spiritual formation – “Spiritual formation, without regard to any specifically religious context or tradition, is the process by which the human spirit or will is given definite “form” or character. It is a process that happens to everyone. The most despicable as well as the most admirable of persons have had a spiritual formation. Terrorists as well as saints are the outcome of spiritual formation. Their spirits have been formed. Period.” Renovation of the Heart, p. 19. Because that is true, we can tap into God’s ways of living that will produce joy and peace (Gal. 5) no matter our circumstances (Philippians 4:4-13). The telos (to borrow from Virtue Ethics as Willard most certainly does) is to be centered on God Himself. So, from this point Willard promises to offer a methodological path of recovery; a spiritual formation that humans can and must undertake as individuals and in fellowship with other believers.

Faith, Film, & Philosophy, Summary

This was an excellent book. Filled with the most important and ultimate questions of life discussed by sundry philosophical thinkers and from some of the most important stories of our time, I found Faith, Film & Philosophy to be an important read. I can see myself using this in three specific ways.

First, I can see using this as a bit of a framework for asking deeper questions about the movies and TV shows I watch. Each author gives new insight into how to tease out the important questions being asked by the films. Going back and reviewing this book for just a few minutes will remind me of ways that I can engage new films that will come out in the future. I can already see "Inception" being in a future version of this book.

Second, I can see myself having movie discussions with friends and church members. Asking deep questions about the media we take in, as Christians, is essential. It is essential for our own worldview development. It is essential for our witness and in serving as a bridge to the gospel. I can see film as being both discipleship and evangelism when utilized for the Kingdom.

Third, I can see myself emphasizing story-telling in my teaching and preaching. One major take-away from this book is the importance of story on the human heart. While I knew this was the case, this book further inspired me toward becoming a story-teller. I hope to spend greater time crafting and artfully telling stories in whatever setting I find myself.

I am glad to have read this book. I would love to see future editions released that continue to engage the new movies that continue to come out. Due to the movie lull over the past years, it would be interesting to see TV (such as lost and 'Biggest Loser') considered in philosophical publications as well.

Faith, Film, & Philosophy, ch. 14

U2 is one of the most important bands that still produces music. While Rattle and Hum predates my intake of the genre, I really appreciated the care Blount gave to U2 and their message. Obviously Chritian in their message while deeply intellectual, emotional and relevant, it is clear why U2 has had a broader impact than just 'Christian' circles. The hope of U2 contrasted with the despair of Nietzsche was interesting, but felt a bit forced. Regardless, the content of this chapter was rich, meaningful and engaging both foundational, spiritual, and contemporary (world) questions.

Faith, Film, & Philosophy, ch. 13

This was my least favorite chapter. I appreciate what Corduan was trying to say, but I found myself disinterested. He gave a framework for understanding Hong Kong films:
- the Daoist funeral sets important patterns for how any story is acted out in Chinese culture.
- the Chinese theater is part of the dramatic tradition.
- the Peking Opera as an art form sheds light on the story
These are helpful points that may perhaps help me to more deeply appreciate Chinese film. I have to say, whatever momentum was building was destroyed by the statement that "Westerners are depicted as rapacious colonialists and slave traders who kidnap young men and women and ship them off to (America) - foreign devils". While I appreciate that there is a sense of right triumphing over wrong, I don't know that I will be any more appreciative than I am (which is little).

Faith, Film, & Philosophy, ch. 12

When I taught Philosophy at a community college, I used Contact as one of the movies we watched. The ultimate questions of the relationship between religion (faith) and science are tense and important. Diving into the stories of 2001 and Contact, the author wrestles with four main question, the last of which I was surprised to see:
- the debate between religious faith and naturalism
- the nature of the human person, particularly in relation to consciousness and free will
- the nature of religious experience
- the question of intelligent life on other planets and its significance for religion
I appreciated the care with which the author navigated all of the questions. The last question, however, is the best I have seen in answering the 'what if' of alien life from a Christian worldview.

Faith, Film, & Philosophy, ch. 11

I have a friend who is a professor of Film at Baylor. His area of specialty is "Horror". So, I was excited to read this chapter. The central premise is that "Horror requires the notion of a moral good that is able to be violated, overcome and destroyed as well as the notion of an evil that aims to destroy it." Thus, horror can actually serve as a source of existential assurance. Siting that horror movie interest goes up during times of world uncertainty (such as 9/11), the author makes the case that it is for this reason. The author tries to prove the point by demonstrating why 3 particular films failed. He may be right, but I would have liked to have seen at least 1 or 2 positive examples.

Faith, Film, & Philosophy, ch. 10

Mystic River is a story of redemption. Filled with religious symbolism and content that is sure to evoke moral questions, the story takes you on a suspenseful and heart-wrenching journey. Questions of forgiveness, vengeance, salvation, and vindication are teased out and placed in tension with one another. I appreciated the time the author put into recognizing the brilliance of Eastwood's visual symbolism. I found myself left wanting around the actual content. While there are obviously deep thoughts from the author, I found it difficult to engage with them in a meaningful way.

Faith, Film, & Philosophy, ch. 9

I haven't seen Bowling for Columbine and I am not a fan of Michael Moore. So, I was not looking forward to this chapter. However, Shady does an excellent job of engaging on the heart issue of BFC: the fear of the American people. Intersecting Moore with John Macmurray, I learn deeper lessons about community and what it takes to have meaningful relationships. Even deeper than the fear of other people, though, is a self-centered and individualistic outlook on life that permeates American identity. This chapter was extremely insightful and engages some of the most important questions of life.

Faith, Film, & Philosophy, ch. 8

Dallas Willard takes up the moral/good life by reviewing Pleasantville, American Beauty (one of my favorites), and the Cider House Rules. What Willard clearly points out is that these movies offer us a picture of the good life as being following every desire and whim of the heart; particularly sensuality. A key point was Willard's assessment that "this crucial point of reference is altogether absent from the vision of life communicated by cinematic productions that represent sensuality as the path to moral liberation." The problem of all three films is contrasting only with a moral rigidity that is itself wrong too. So, these three films swing the moral pendulum too far to the other end of the spectrum not seeking a proper ethic to live life.

Faith, Film, & Philosophy, ch. 7

It's a Wonderful Life paired up with Run, Lola Run? I have got to hear this. Surprisingly, the two films are asking similar questions though carrying out their story in two very different ways. The issue of free will is inserted into this chapter. I think that is appropriate for Run, Lola Run, but does not seem to be the question that It's a Wonderful Life is asking. A useful discussion nonetheless. The concept of counterfactuals served as a unifying concept that permeates each and serves as an interesting philosophical discussion for the two films.

Faith, Film, & Philosophy, ch. 6

Malkovich malkovich malkovich malkovich!!! I considered writing this whole blog post that way; for those of you who have seen "Being John Malkovich" that would have been funny. Ganssle takes up identity and the soul in this chapter while viewing 3 films by Kaufman. I have seen all three and remember being slightly entertained and very wierded out by them. It's hard to say what Kaufman's agenda is (if any), but one thing is clear: he cannot escape the nonreducibility of personal identity. These three films can begin a great discussion on the person and serve as a bridge to man made in the image of the living God.

Faith, Film, & Philosophy, ch. 5

I remember watching the Matrix at the theaters in college. Walking out of the movie, I was convinced that it was a Christian movie. I have since been disabused of that position, finding it to be existentialist and Gnostic. This chapter builds the case for Matrix being Gnostic and takes the evidence point by point. After the second Matrix, I did not bother to see the third. So, I felt a bit lost in some of the assessment. A work as epic as the Matrix trilogy leaves a story-line difficult to follow, even if you have seen it.

Faith, Film, & Philosophy, ch. 4

This chapter discusses one of my favorite movies; the Truman Show. Geivett carefully weaves epistemology into this chapter as if the writer of the film was an epistemologist himself. We see ourselves in Truman and we are rooting for him. In some deep way, we want him to be a kind of scout who conquers the unknown sea of fears that lies in all of our hearts. I appreciated most how Geivett takes the time to point out the intellectual virtues of Truman. This was different than where I expected this chapter to go, but I found it incredibly refreshing.

Faith, Film, & Philosophy, ch. 3

This chapter hit a little too close to home for me. I have close friends who are nearing divorce and their story sounds like it was ripped from the pages of "Bridges of Madison County". "Either we learn to love genuinely, or we wither away in loneliness." Film has taught me more about love than any other place in this world. Yet, it was only as I understood love through the eyes of God that anything worth knowing was learned. Examining these three films is a great way of thinking through love. With these three (Pretty Woman, Legends of the Fall, and Bridges of Madison County) there could be added to the list a hundred more. This chapter was well-written, quote-heavy, and deeply insightful.

Faith, Film, & Philosophy, ch. 2

I love Big Fish; my wife hates it. I have a little 'artist' in me; my wife does not. This chapter considers many important themes: facts/fiction, love/relationships, grace/acceptance. And, in the process, we find ourselves. The stories we love, live and that capture our heart reflect the story we believe we are living. Of course, we can believe untrue things about ourselves and therefore love narrative that is dangerous or misleading. The Christian community has come around stories at the suggestion of popular theologians and writers.

Faith, Film, & Philosophy, ch. 1

Citizen Kane is often lauded as the greatest film of all time. The author's suggestion is that this film "presents a biblical and realistic picture of human nature - one that is denied and denigrated by the Hollywood mainstream." This chapter is full of incredible quotes about the tension between self-giving love and selfish desire to be loved. There is nothing wrong with wanting to be loved, but you can become manipulative to achieve it. Deeply rich in meaning, technically masterful for its time, and artfully telling a story that is in keeping with Christian Narrative (at least in the tale of a man who is broken), Kane as much to say even in 2012.

Faith, Film, & Philosophy, Introduction

"Those who tell stories rule society" said Plato. This quote sets the tone of the seriousness of film in general and this book in specific. The most foundational questions of life are the curriculum of philosophy. And, most Americans get whatever philosophy to which they will ascribe from film. The endeavor of thinking through the assumptions, issues, arguments and worldview of these films is critical for anyone who would have a voice in this society.

Faith, Film, & Philosophy, by R. Douglas Geivett & James S. Spiegel

I wanted to end my reading with Faith, Film and Philosophy because I LOVE movies. I took a class in seminary called "Film and Theology" and had a great experience. In flipping through the table of contents, it is obvious that many of the movies we covered in my seminary class will also be covered here. Can't wait to get started!

An Illustrated Brief History of Western Philosophy, Summary

This was a long and difficult book to read. Though Kenny seeks to make interesting the development of philosophical thought, I found myself wandering intellectually. I appreciate the enormous endeavor writing such a book must have been, though. In short, I think having this as a reference of thought and a springboard for concepts will be most helpful in my ministry.

As a reference of thought, there is always a need to engage with both positive and negative views of concepts in preaching, teaching and ministry. Having read this book, I can appreciate that much of what is covered in the church has been discussed at a foundational level throughout time; most obviously in the existence and activity of God and the soul. This book can give words to ideas that need to be expressed as well as critical arguments against orthodox ideas. For that reason, I am glad I read it.

This book can also serve as a springboard for thinking through difficult concepts. I found myself wanting to spend more time thinking about language, the soul, free will/determinism, etc. As I flip through the pages of this book I can find out who the familiar voices are on these concepts and refer to their works to learn more about a given subject. In particular, I hope to read Thomas Ried's inquiry soon.

I hope to see a revival of the pastor as deep thinker and theologian. Having a basis of knowledge about the history of philosophy seems essential to this. And so, I am thankful that this book was assigned as arduous as it has been to read.

An Illustrated Brief History of Western Philosophy, ch. 22

This final chapter takes up Wittgenstein. Wittgenstein seemed most concerned about the role of philosophy in thought and he used language as his way of describing that relationship. Wittgenstein downplayed the importance of philosophy. An interesting man, he gave away a fortune that made him one of the richest people in Europe and was content teaching. He is committed to uncertainty and is interested in grammar/language. I was surprised to find that he was attempting to answer the same questions that John Henry Newman was seeking to answer and came to conclusions near Kierkegaard (though apparently atheist). I would be interested in reading his works.

An Illustrated Brief History of Western Philosophy, ch. 21

This chapter looks at logic and the foundation of mathematics. Frege offered what he believed to be a pure form of logic. Russel, who is also a logician, obliterated Frege's pure logic. Though the logic is still helpful, it is altogether defeated by Russel. Russel was an outspoken atheist and, when considering his analysis style, you can see how he would at least arrive at agnosticism. He is an important thinker and must be dealt with to philosophically hold a view of God.

An Illustrated Brief History of Western Philosophy, ch. 20

In this chapter we are introduced to "three modern masters" none of which I would have readily attributed to Philosophy. Darwin is a scientist who, though having a tremendous impact on scientific naturalism, is a scientist. I appreciate the perspective of this book that Darwin was not seeking to disprove God as many assume. The second is a Cardinal, John Henry Newman. I had not heard of this theologian-cleric before, but I was particularly interested in his development of Faith, Reason and Knowledge. I would like to read more. Finally, this chapter deals with Sigmund Freud known for his controversial work in psychology. Though he considered himself a psychologist, he was properly a theorist of practical and moral philosophy.

An Illustrated Brief History of Western Philosophy, ch. 19

Three 19th Century Philosophers are addressed in this chapter. Schopenhauer is the first as Kenny considers the concept of "the word is my idea". Idea, meaning a concrete intuitive experience. The concept is developed to suggest that nothing happens outside of will and that will is wanting and therefore suffering. Kierkegaard offers a blend of philosophy and psychology, particularly as it pertains to the stadia of life: aesthetic, ethical and religious. Though viewed as the Father of Existentialism, Kierkegaard was a Christian. Nietzsche takes a negative view of Kierkegaard's conclusions viewing all as the 'will to power' and the death of morality which is embodied in his statement about the death of God.

An Illustrated Brief History of Western Philosophy, ch. 18

The Utilitarians are taken up in this chapter centering on Jeremy Bentham and John Stuart Mill. Bentham offered a brand of philosophy that focused morality and law. He believed that there must be 1. moral community, 2. a set of moral values, and 3. a moral code in order for morals to be maintained in society. Though Bentham did much to separate intention and motive, Mill argues that an action is right or wrong regardless of them. Mill softens Bentham and also offers ideas on logic. In particular, his logic is a generalized extension of scientific inquiry.

An Illustrated Brief History of Western Philosophy, ch. 17

In this chapter we are faced with historical philosophies as presented by Fichte, Hegel and Marx. Fichte was a predecessor to Hegel and Hegel to Marx. Fichte presented a bizarre form of pantheism that tried to reconcile perceived inconsistencies in Kant. Hegel developed an evolutionary concept of God as unfolding history of self-awareness. Marx essentially 'turned Hegel upside down' to produce communism. No philosophy perhaps has had such a powerful and detrimental effect on this world as Marx's philosophy.

An Illustrated Brief History of Western Philosophy, ch. 16

The shortest chapter seems to be followed up by the longest; and with good reason. Kant is an incredibly important thinker, particularly as he affects today. It is Kant's thinking that has led to a separation of the physical and metaphysical worlds (noumenal and phenomenal). As Sproul pointed out, Kant kicked God out the front door (through his Critiques) and let Him in the back (through his moral philosophy). Kenny's presentation of Kant was complicated, but it is a helpful snapshot of this intricate and austere work.

An Illustrated Brief History of Western Philosophy, ch. 15

In what seems to be the shortest chapter yet, we have the enlightenment. This chapter centered primarily on Rousseau and more specifically his 'Social Contract'. The oft sited story of the French revolution where the people enthroned an actress as "the goddess of reason" in the Cathedral of Notre Dame is mentioned. I had not heard that priests retrained as deists and went out as Apostles of Reason.

An Illustrated Brief History of Western Philosophy, ch. 14

I appreciate Berkeley's attempt to argue for the existence of God. This seems similar to what Descartes tried to do in Meditations, but I would need a philosopher to clear that one up. I have done some work on Hume's philosophy. So, I was pleased to see Kenny treat him here. I appreciated his critique of Hume and his movement from Hume to Reid. Reid is a new person for me having been introduced to him in one of our previous books (Soul of Science, I believe). I love Reid's no nonsense/common sense approach to philosophy. I ordered one of his works and it is the first thing I plan to read after the course in January.

An Illustrated Brief History of Western Philosophy, ch. 13

I enjoyed this chapter quite a bit. I liked the story about Pascal's coat having "God of Abraham, God of Isaac, God of Jacob; not of the philosophers and scholars" stitched inside. While I find great value in both, I think it is helpful to remember that God reveals Himself to the common man in time; and that God must dumb down his language to speak to even the scholar. I was not previously familiar with Spinoza, though I was familiar with the name. I am very perplexed by his works and that is about all I know to say. I found Malebranche's occasionalism interesting, all though it seems that this must lead to Hume's critique of cause and effect. It was good to see something that we covered from last year in Leibniz's law of the identity of indiscernibles.

An Illustrated Brief History of Western Philosophy, ch. 12

The subject of this chapter is 17th century philosophers; Hobbes and Locke. Hobbes offers a perspective that there are two types of knowledge - fact and consequence. Hobbes' works are focused quite a bit on political theory as well. Locke also took up political theory which had a tremendous influence on American political structures. Locke gives us a theory of primary and secondary qualities as well as substances and persons. This chapter also gives a brief nod to Newton.

An Illustrated Brief History of Western Philosophy, ch. 11

One of my favorite philosophers is Descartes. So, I was excited to read this chapter. I was surprised to see this statement: "If you wanted to put Descartes' main ideas on the back of a postcard you would need just two sentences: man is a thinking mind; matter is extension in motion." I am not skilled enough to know if this is true, but it seemed to me dismissive. Regardless, the author expends great care to walk through the history and thought of Descartes as best as you can in the short pages allowed.

An Illustrated Brief History of Western Philosophy, ch. 10

Renaissance philosophy is the next major section. This chapter felt more like history than a history of philosophy. Free will is a major theme that was being discussed during this time. Valla expressed a push back on the thought of Boethius. Appealing to both free will and the mystery of God, Valla leaves the reader wanting. This chapter briefly takes up Machiavelli before moving onto other philosophers. More's Utoptia is explained leading up to the reformation centering primarily on Luther. I appreciated seeing the development of thought from Luther to Molina. Bacon is covered in some detail toward the end of the chapter.

An Illustrated Brief History of Western Philosophy, ch. 9

The Oxford Philosophers is the subject of this chapter marching through Scotus, Ockham, and Wyclif. Scotus was an opponent of Aquinas, as seemed to be Oxford at this point in time. Ockham is best known for his "razor", but has much to offer for the logic of language and political theory. I had never been introduced to "Oxford's Calculators" before who introduced a highly formalized and pure logic. John Wyclif takes up universals. He was also the inspirer of the first translation of the Bible into English.

An Illustrated Brief History of Western Philosophy, ch. 8

In this chapter we take up philosophy in the 13th century. We see the development of the university leading to St. Bonaventure and one of my favorite thinkers, St. Thomas Aquinas. I was particularly interested in the format of Aquinas' argumentation. He would present strongest reasons against a truth, then reasons in favor, then the real reasons for his position, and then respond to the arguments against. I was also surprised to see the author's perspective about Thomas' distinction between faith and knowledge (and therefore natural and revealed). He seems to credit Aquinas with secularism. Thomas was a powerhouse and I have much to learn from him, particularly in areas of essence/existence and the mind.

An Illustrated Brief History of Western Philosophy, ch. 7

With the exception of John the Scot and Anselm, I had not spent any time interacting with any of the philosophers mentioned in this chapter. I was glad to see that he spent some time working through Anselm's argument for the existence of God. Abelard's ethics and logic was an interesting introduction to him. I was interested to see that all of the major thinkers were theists.

An Illustrated Brief History of Western Philosophy, ch. 6

This chapter covers early Christian philosophy after Jesus through Boethius and Philoponus. Walking through some of the major theological/philosophical decisions of the early church about the nature of Jesus, the incarnation, and the trinity, Kenny stumbles through a very technical and historical debate. He then moves on to discuss a bit about Augustine. I was surprised to see that Augustine was not given more "space" since he shapes most of the philosophical thought for years to come. He then moves to Boethius and Philoponus, two philosophers I had not spent much time getting to know.

Moral Choices, summary

This was an excellent book. I am glad to have read it. Rae is careful in his presentation of the topics and the positions he takes. I can appreciate the care and precision with which he nuances very subtle distinctions in ethics. I can see this book being as serving as a model for working through ethical decisions, a source for understanding controversial issues, and potentially a text for a class.

His model for making ethical decisions in chapter 5 was worth the price of admission. Rae lays out a step by step procedure for working through any topic in ethics. While there is much to be said for actually carrying out those points, I appreciate a clear and applicable model and I do plan to use it.

I find it extremely helpful to read the various arguments when considering an ethical issue. Having an ethicist such as Rae to explain the positions from a Chritian worldview is helpful. In ministry, these issues come up often. So, having this as a resource to think through and carefully unpack tough issues is quite valuable.

I also hope to use this as a framework for discussing ethics and ethical issues in a church context. I think these are important for Christians to consider. I could see using this to teach a class, lead discussions and wrestle with tough issues faced in our society. If we, as Christians, are going to be the "significant voice" in politics that Grudem envisions, we must think through these issues and be articulate in our position.

Moral Choices, ch. 13

This final chapter deals with "legislating morality". Rae rightly defines the terms suggesting that morals, in the sense of moral behavior, is daily and necessarily legislated. We cannot avoid it. Rae's point for Christians is to remind them that the church is meant to be a model of community focusing primarily on its calling to discipleship and evangelism. He also reminds the church that using Biblical language may be ineffective. In this position, he shows his cards that he is a pluralist (not in the negative post-modern sense). He is in good company as it seems that Grudem took the same position. The three approaches he discusses, though are theonomist, Christian restoration, and pluralism.

Moral Choices, ch. 6-12

The chapters to following chapters take up various ethical issues that are prominent in today's dialogue.

Chapter 6 - Abortion - Dr. Rae marches through several of the most significant cases since the issues primary conception in the Roe v. Wade case. Rae then turns his focus on the Biblical considerations of life's beginning and implications of being human. I was surprised to see a section entitled "The Arguments for the Pro-Choice Position". However, as a good ethicist, Dr. Rae is careful to examine both sides. Ultimately, the issue lies around the personhood of the fetus.

Chapter 7 - Reproductive Technologies - I found this to be a helpful chapter as I have not given much thought to the issues. Rae comes out of the gate with a case study that I was uncertain how to pull apart to give good ethical advice. He walks through each scenario carefully. He believes that the only morally problematic (that is the strongest position he takes here) is with 'donor insemination, egg donation, and surrogate motherhood'. He demonstrates rightly a concern for any embryos created in a lab.

Chapter 8 - Genetic Technologies and Human Cloning - This popularized debate seems more about theory than practice. However, it has tremendous application since human cloning could manifest at any point. Rae again refers to issues in this section as 'problematic', but not taking a stronger position. He seemed to indicate that ability does not require obligation and availability.

Chapter 9 - Physician-Assisted Suicide and Euthanasia - This was one of the more confusing chapters for me. Rae deals with a lot of very difficult and technical issues such as termination of life support, PAS, active euthanasia, and various issues there surrounding. His section in the case against seems stronger to me, but that is the position I took going into the reading. I was dissatisfied with his conclusion that it is not always beneficial or helpful to give nutrition to a patient. This stems for a particular view of "good" that I am not sure I take. I defer to the ethicist on this for now.

Chapter 10 - Capital Punishment - Explaining the 'abolitionist' and 'retentionist' positions, Dr. Rae unpacks this very controversial issue. In the sections weighing the arguments, Rae seems more conflicted than in any other section. Yet, in his section on the Biblical teaching, he takes the postion that Genesis 9:6 allows for capital punishment based, not on Mosaic Law, but a foundational, universal/theological principle set in creation by God. He ends by questioning whether death penalty practiced today matches the requirement of certainty from the Old Testament.

Chapter 11 - Sexual Ethics - Rae jumps immediately the the Biblical view of sex in this chapter. I think this is appropriate in light of his position (spoken in regard to homosexuality) that it would be difficult to argue the point with someone who does not hold Scripture. In this chapter, Rae addresses homosexuality most dominantly. He is careful to address the variety of interpretations, but holding that there needs to be a distinction between homoSEXUALITY and homoEROTICISM. Rae also makes a plea for the restoration of sexual purity.

Chapter 12 - Morality of War - This chapter gave me a lot to think about. Rae seems to be most sympathetic to an adjusted 'pacifist' view similar to Augustine (with protecting out of love). Rae spends a lot of time presenting a Biblical case for pacifism and then presenting the argument for Just War. He then unpacks how he thinks just war goes down a slippery slope. Rae has given me a lot to think about. The ideal is certainly peace. And, I think just war is a very rare case; particularly in light of wars currently being fought. However, I think that pacifism has its slippery slope as well. I will need to do more work on this issue internally.

Moral Choices, ch. 5

This chapter lays out an applies a helpful model for making moral decisions:

1. Gather the Facts
2. Determine the Ethical Issues
3. What Principles Have a Bearing on the Case?
4. List the Alternatives
5. Compare the Alternatives with Principles
6. Consider the Consequences
7. Make a Decision

I found this to be the most practical chapter. This model is helpful in pulling the emotional elements to make a sound, rational decision. Thanks, Dr. Rae!

Moral Choices, ch. 4

Taking the case study of an 80 year old man making a decision about the issue of euthanasia. Rae presents several approaches to the issue embodied by different stakeholders. The patient who holds to ethical egoism. The local head of Hemlock Society who is a deontologist. A physician who is utilitarian. A priest who is is a deontologist. An atheist professory who holds emotivism. An attorney who is a relativist. And, finally, a pastor who is a virtue theorist. I thought this was a helpful way of unpacking the arguments and problems in each with a brief summary of a properly Christian view.

Moral Choices, ch. 3

This chapter takes a brief look at some of the major figures of ethical thought up to Kant. In understanding some of the foundational thinkers in ethical theory, one can engage in critiquing the arguments presented in contemporary ethical thought. I had not given much thought to Augustine and Aquinas in terms of ethics. I particularly appreciated how Augustine unpacks the need for us to view ethics in light of the community of God.

Moral Choices, ch. 2

In this chapter, Rae looks at Christian ethics in particular. In keeping with "Is God a Moral Monster?" by Copan, he unpacks OT ethics. He makes the point that Holiness is the unifying theme of OT ethics. In his section on the NT, he makes the case that love fulfills the law. Rae then takes us through an interaction with natural law and how that relates to Christian ethics. This chapter was more academic than the previous chapters brimming with references; both biblical and scholarly.

Moral Choices, ch. 1

This chapter sets out to introduce why a person should study ethics. He sites many reasons, the most powerful for me being in the area of technology and education. With respect to education, he says "many are also realizing that the value-neutral approach to education at all levels is not working, and some even suggest that such value neutrality is impossible." One key distinction that Rae made was between ethics and morals. Morality refers to the actual content of right and wrong and ethics refers to the process of determining right and wrong. I wonder if morality is to truth as ethics is to knowledge. From here, Rae sets out some systems of ethics to frame the future chapters.

Moral Choices, by Scott Rae

When I first started this class, I didn't want to read the books on the soul because I didn't see the point. Now, I consider it one of the most important apologetics for the Christian Faith. I am approaching this book the same way. I am not excited to read it, but I trust that through my time I will see the value and necessity of wrestling with this topic.

An Illustrated Brief History of Western Philosophy, ch. 5

I'm not sure where Dr. Kenny got his history, but this chapter is very different than the history I have learned and the one presented in the Bible. In respect to Jesus, he makes the assertion that "When, after (Jesus') death, heaven and earth continued on their accustomed courses, his followers had to come to terms with a problem which was not faced by others such as Stoics who placed the end of the cosmic drama in the indefinite and distant future." Kenny continues by making no reference to the resurrection, no acknowledgement of any evidence to Jesus' deity (miracles, insight, etc.), no power in the Spiritual practices of the early church, and centers the entire history on Paul alone. He then goes on to describe Origen's universalism as if there were no other early church thinkers offering philosophical thought. There is much more in this chapter, but this glaring oversight has sucked the wind out of my desire to write about this book.

An Illustrated Brief History of Western Philosophy, ch. 4

Aristotle is truly an intellectual giant. Covering some of the major and definitely all of the most foundational areas of thought, Aristotle begins Western thinking. The founder of logic proper, the one who articulates metaphysics, and expounding on being and the soul. I was surprised to hear that of "first philosophy", Aristotle believed that theology is the most honorable. I was interested in the connection between virtue and happiness as this is a subject that I have been thinking a lot about this week. All in all, Aristotle's impact on this world could be unmatched by any other human being aside from the Lord Jesus Christ.

An Illustrated Brief History of Western Philosophy, ch. 3

Plato is the subject of this chapter. There is much to say of Plato. Having read Republic and taught Intro to Philosophy for 2 years, I was so happy to spend time refreshing on some of the thoughts. Some concepts that were particularly interesting were his argument for justice as the health of the soul. And, the challenge that "knowing a language, for instance, is more than just hearing the sounds uttered, which we can do in a language we do not know." The implication then is that "Knowledge resides not in the sense-impressions but in the mind's reflection upon them."

Culturally Savvy Christian, Summary

I enjoyed this book very much. Bounding in quotes, references, and helpful insights, this book gave words to many things I feel about the relationship between the Christian and culture. The middle section necessarily strayed from the thrust of the book, and for that I am thankful. I plan to use this book as a source of quotes about art, inspiration to take art seriously, and to encourage good art from believers.

I have written down quote after quote from this book. I can see myself referring to the words on these pages to encourage Christians to be culturally savvy. Staub's genuine faith and cultural care are to be mocked and admired. So, I hope to use this book again and again for that purpose.

I am also inspired to continue giving art serious thought. I have always been thoughtful about art, but I think Staub gave me new things to consider in that pursuit. He gave words to my thoughts, questions to ask, and a framework for thinking about culture in general.

Finally, I hope to encourage believers to do good art. I, like Staub, am frustrated by art being "Christian art". I want to see art that is done by Christians. After all, God is a God of all creation, not just the church. Part of our Kingdom-building mandate is to create art. Who knows? I may even attempt my own works of art.

Culturally Savvy Christian, ch. 9

In one of the least helpful, but insightful chapters, Staub suggests the culturally savvy Christian should create like artists, but gives less direction and more "thou shalt nots". I appreciated his points, but found myself more frustrated at the end than helped. Perhaps his most quotable section (which is saying a lot in this very quotable book; Evernote got a work out), Staub tries to "spot" the would-be Christian artist.

Culturally Savvy Christian, ch. 8

This chapter takes up communicating to culture. Using Acts 17 as a framework for effective cultural exegesis (or double listening), Staub lays out an action plan for the work of culture knowing. P. 166 gives a list of very helpful questions to ask about any given piece of art. I plan to use these in the future. Staub also suggests "bilingualism" or the ability to relate the language, symbols, and stories of faith to the language, symbols, and stories of culture.

Culturally Savvy Christian, ch. 7

Aliens. In sharing his own story, Staub suggests that we consider ourselves, as culturally savvy Christians to be aliens longing for our true home. The key thought was that, as aliens, we engage in "selective acculturation" meaning that we carefully choose which aspects of culture we will integrate into our own life/faith. He seems concerned about the effectiveness of culture on us.

Culturally Savvy Christian, ch. 6

Staub encourage Christians to live and and demonstrate Gods' agape love. Working through the concepts and example of C.S. Lewis, Staub gives a living model for his vision of a culturally savvy Christian. This love is enfleshed by those with whom we interact (for Staub, his parents), as well as models of love; Lewis. Staub points to several ways that Lewis lived out his faith. This was a helpful vision for what Staub is expressing.

Culturally Savvy Christian, ch. 5

"I came to realize that God didn't want my partial transformation; He wanted to make me a completely well person. I saw that God wasn't interested in transforming me so that I could transform the world; God wanted to transform me so that I could become fully human. Transforming the world is the by-product, not the aim of being fully human, and it only occurs when transformed individuals seek and do God's will as Jesus did." I think this is a critical point that Staub seeks to establish in this chapter. He offers some practices of transformation in our lives:

4 Private Disciplines: prayer, study, meditation, and fasting

4 Public Disciplines: simplicity, solitude, mission, and serving

4 Communal Disciplines: confession, worship, guidance and celebration

Culturally Savvy Christian, ch. 4

Staub's hope in this chapter is to demonstrate our need for God's deep presence. Navigating through ten points about God's presence, Staub seeks to make a mystic out of his reader. Each of seekers; pilgrims, the great Ulysses on our Odyssey. Set to the tune of "Joy to the World", Staub lays a foundation for the following chapters.

Culturally Savvy Christian, ch. 3

This chapter considers the story we are in and what it means to be fully human. Staub suggest the following is what it means to be fully human:

• Be Creative
• Be Spiritual
• Be Intelligent
• Be Relational
• Be Moral

If the church considered how to apply this quote from Staub, we would see God do amazing things: "Culture is created when humans pool our talents and combine our creations for the broader community. Culture is simply the composite of the patterns, arts, beliefs, institutions, and other products of our human work and thought."

Culturally Savvy Christian, ch. 2

Staub focuses on approaches that Christians have taken to culture. He suggests cocooning, combating and conforming as being the main three. His deeper concern seems to be around what
Bonhoeffer called "cheap grace". In a life-changing experience with Chinese believers, Staub is rightly convinced that Christianity-Lite is a serious problem in American pop-culture. I appreciated the following quote:

I simply note that Christian use of media has been primarily imitative, striving to look like and sound like mainstream media while adapting the lyrical and moral content to the reductionist, feel-good gospel of pop Christianity. Generally, it lacks spiritual depth, intellectual firepower, and artistic originality, and for the most part, it is satisfied with being a counterpart to the popular culture: entertaining and mindless and driven by celebrity, technological competence, good marketing and, above all else, profitability.

Culturally Savvy Christian, ch. 1

Staub begins his manifesto by addressing the four dynamics of today's popular culture: superficiality, soulfulness, influence, and spiritual delusions. He describes entertainment to be "a force so overwhelming it has metastasized to life" (quoting Neil Gabler). I found his quote from Bob Pittman to be an biting assessment saying "What we've introduced is non-narrative form; we rely on mood and . We make you feel a certain way as opposed to you walking away with any particular knowledge." Filled with quotes and excellent points about culture, Staub makes a strong case for the need to know and understand culture as a Christian. In particular, Christians must learn how to be artful story tellers.

Culturally Savvy Christian, by Dick Staub

I remember when this book came out. I thought to myself, "I should read that." I never did. Thanks go "Engaging Mind and Culture" I now get my chance. Off we go!

An Illustrated Brief History of Western Philosophy, ch. 2

This chapter looks primarily at Socrates. Socrates, though all we know of him is delivered by adoring fans, is incredible in the subject matter he was engaging. For Socrates, the greatest thing of all is to care for your soul. In fact, he believed that morals and virtues were the same thing and thought every man should and does seek them. That, if someone violates morals it is due to ignorance (I don't agree, but I am intrigued). Building on this, Socrates said "that he relied on an inner divine voice, which would intervene if ever he was on the point of taking a wrong step." I find this to be in line with Christian theology which says the law is written on our hearts. For Socrates, the philosopher should have no fear of death. This concept is rooted in his belief that the soul is both immortal and imprisoned by the body.

An Illustrated Brief History of Western Philosophy, ch. 1

I am always amazed by what the early philosophers were discussing. From Heraclitus, to Pythagorus, and Democritus; philosophers were engaging with some of the most critical questions of life and still do. This chapter looks at early Western thought. One could dismiss their thinking as primitive, but a careful analysis of each one demonstrates incredible depth of insight for the body of knowledge available to them. Case in point, for Democritus to come up with atomism without the benefit of telescopes or sophisticated technology is nothing short of incredible.

Politics according to the Bible, Summary

I found Politics to be extremely helpful, articulate, logical and Biblical. Though thoroughly Republican (as am I), Grudem carefully reasons out from Scripture his positions. This resource will be helpful to me as a theological reference for political issues, language for articulating a Christian's role in politics, and a platform for thinking through teaching on politics.

As a theological reference, Grudem is phenomenal. He has a clear structure and flow that is easy to follow, even regarding difficult topics and concepts. He presents Biblical and logical points that are cogent. I am thankful that I will have this on my shelf to think through particular issues as well as deeper theological points that are foundational to politics.

Grudem also gives me language to articulate a Christian's role in politics. His use of "significant Christian influence" has been a phrase that I have used a number of times already. I also find myself referring to his points about how a Christian should NOT think about politics. The language he uses helps me articulate the role of Christian in politics.

I will also use this as a platform for teaching on areas of politics. I believe the church must be politically savvy and think through issues of politics, even from the pulpit. I know many pastors have shied away from this in recent years. But, God speaks to every area of creation, particularly politics. So, having a Biblical framework for addressing these issues will be essential. I am thankful for such a potent theologian like Grudem who puts together a work of this magnitude.

In short, this is a helpful reference that I will keep long term. I hope to see edited versions come out as the political landscape changes over the coming years. I can't imagine what the political scene will look like 20, 30, 50 years from now. It will be helpful to see this reference change as politics change.

Politics according to the Bible, ch. 17

Taking a republican bent toward things, Grudem seeks to ground his political views in Scripture. I found myself uncomfortable with his statement that "I have concluded in most of the preceding chapters that the policies endorsed by the leadership of the Republican Party have been much more consistent with biblical teachings." I don't disagree with him, but I am still uncomfortable. I think it is perhaps because each party is so fluid. Democrats of today are vastly different than those of 50 years ago.

In many ways, this chapter is merely a review of the whole book to this point. Grudem powers through a number of issues explaining why he takes the particular stance he does on each one. I appreciated the fact that he was owning his position; makes me wish he was a politician!

Politics according to the Bible, ch. 16

Grudem addresses the issue of media bias in this chapter. Pointing to statistics and actual cases for the political agenda of the media, Grudem asks 'what happens when the watch dogs fall asleep?' Valid question, I think. I was amazed that the sluggishness of media to report the unethical choices of liberal politicians while quickly pointing out unsubstantiated missteps of conservative voices. The agenda around global warming has been close to my heart because of the time, energy and resources poured into that theory. I appreciate how Grudem ends this chapter with the following verse: "His watchment are blind; they are all without knowledge; they are all silent dogs' they cannot bark, dreaming, lying down, loving to slumber (Isa. 56:10)."

Politics according to the Bible, ch. 14

Freedom of religion is close to the pastor's heart as well. The constitution protects the free exercise of religion while at the same time prohibiting the government from making any particular relgion the established religion of the state. Therefore, there can be no constitutionally justifiable reason for excluding religious expression from the public square. Often people force the hand of government officials citing "offense", but free speech and exercise of religion are not to be squelched due to offense. In fact, the cross itself is an offense to anyone who truly understands it.

Politics according to the Bible, ch. 13

I chose 'Freedom of Speech' for one of the 'choose your own topic' areas from section 2. I chose this because speech is something very near and dear to a preacher's heart. Grudem lays a groundwork of a Biblical view of free speech and then offers four restrictions:

1. Defamation
2. Incitement to Riot
3. Obscenity
4. Child Pornography

Again, Grudem takes this opportunity to go on aside about campaign finance reform. But, like a grandpa who tells a really great story totally unrelated to the discussion at hand, I didn't mind. I get how it links in his mind, but I think it would have been better served elsewhere. Grudem spends quite a bit of time on campus ministry cases. I appreciate this as these have recently 'heated up' in the past month with issues of CLS at Vanderbilt. What is important to remember in all cases of free speech is to ask if it violates any of the four restrictions. If not, we have no business suppressing the voice of those we do not like.

Politics according to the Bible, ch. 5

This chapter is excellently written. Complete with charts/figures to help conceptually grasp what is a very 'trying' subject: The courts and question of ultimate power. His primary concern is that judges in the American political system are creating laws rather than governing by pre-established laws. There seems to be a rampant addition of a judges personal, philosophical opinion that goes beyond the U.S. Constitution. Much of these decisions are used by more liberal judges to usher in a politically liberal agenda. This is not conspiracy, but logically justifiable fact based on court decisions and the grounds for those decisions given by the justices themselves. This is expressed clearly by Grudem in the following statement: "I believe that the battle for control of the judicial system is now the single most important issue for the future of the United States (p. 150)." I couldn't agree more.

Politics according to the Bible, ch. 4

Grudem has the broadly stated "Biblical Worldview" as his aim for this chapter. He structures it around the following:

God created everything

The one true God reveals Himself and His moral standards clearly in the Bible

The original creation was 'very good'

Because Adam and Eve sinned, there is moral evil in the heart of every human being

Because Adam and Eve sinned, God placed a curse on the entire natural world

God wants human beings to develop the Earth's resources and to use them wisely and joyfully

I appreciate this chapter as it lays a foundation for thinking about government and politics. It rightfully sets our hearts and minds in a Biblical framework before moving onto specific issues.

Politics according to the Bible, ch. 3

In this chapter, Grudem sets out some Biblical principles for government. As Grudem does best, he roots his ideas in Scripture, categorizes his thoughts in a logical and classified way, and provides a clear way of thinking theologically about our current situation. Grudem goes down a bit of an aside that could have been relegated to another chapter when he tackles "How much restriction of liberty is necessary?" However, as a person of similar mind (and for good reason) I agree with his aside. What was most helpful for me was his position on the relationship of the church and state. I was surprised to see a direct reference to Jesus from Luke 12:13-14. This has been helpful for me in thinking about my own understanding of government and church.

Brief History of the Soul, summary

Perhaps the clearest book on the soul that I have read to date. I found myself discovering new truths and being challenged to think in new and creative ways about the soul. I took copious notes in the book and on any sheet of paper I could grab in the process. Three important applications stick out to me.

First, I believe that the soul is an essential doctrine for the church to know. The soul is the starting place (though not the ending place) of ethics, 'the good life', belief in God and, of course, what it means to be human. Without the soul, we are left either with deterministic naturalism or worse, absurdity. In my own ministry, it will be important to express and teach on the soul.

Second, I believe that the soul has tremendous implications on theology. Theology, in essence, is the study of God. God, as Aquinas points out, is active in particular points in time with particular people/communities. This should not surprise us in light of how He describes Himself. He is not the great “I was” or the great “I will be”. He is the great “I Am”. That means that God exists in this particular moment and in this particular place (where I am and in my community). We know, by nature of Him calling Himself the Alpha and Omega (as well as other references to His character) that He does not only exist in this moment/place. But, this should not distract us from the point that He does fully exist in this moment/place. If the name He gives Himself implies anything at all, it implies this. This must mean that theology is not merely an act of the past, though it might draw from the past for information. Theology is necessarily about the here and the now. For, in our souls, we know that we do not exist in the past and we are not guaranteed existence in the future. God exists now and we can know what He is up to now. I am working on writing this up in a clearer and more cogent way.

Thirdly, I hope to address issues of the soul in my own witnessing. I think that once someone sees that there must be a non-physical soul, it is not such a huge leap to believe in a non-physical God. Americans are naturalist by assumption and the soul appropriately and basically challenges naturalistic mindsets.

I am thankful for this book and will refer to it often.

Brief History of the Soul, ch. 8

This chapter surveys the potential discussions, arguments and essential discussion that may take place in the future about the soul. These center on naturalism, cultural considerations, distinctions in physical and mental, and value (and therefore ethical) judgments. Goetz and Taliaferro simply seek to demonstrate that the conversation will continue. They briefly touch on important points in each and address two important ethical issues: abortion and sexual ethics. The soul is one of those foundations upon which one builds an entire worldview and approach to living.

Brief History of the Soul, ch. 7

thsi chapter seeks to address contemporary issues regarding the soul. The authors address 6 (maybe 7) main arguments:

• the ghost in the machine
• the private language
• Ocham's razor and identity
• Neural dependence
• personal identity
• evolution

All of these are ultimately rooted in skepticism or naturalism. Goetz and Taliaferro handle each point with care and precision. Most of them have either been alluded to or outright addressed in previous chapters.

Brief History of the Soul, ch. 6

This chapter seeks to address the issues brought up by science in general and naturalism in specific. this is ultimately an issue of methodology. Naturalists make epistemological and philosophical claims that are outside of their field of study. This chapter really draws off of the previous trying to demonstrate the difference between a physical event and a property (like pain). What is most helpful for me is their distinction between a physical action on our bodies; lets say me pushing on part of your brain to cause you to curse, and you choosing (by mental/soul choice) to curse. Both result in the same physical activity of sounds resonating through your vocal chords rubbing together after the firing of certain brain neurons. However, they are different in that one can be a physical act (me pushing on a part of the brain) and you choosing. There is no need to assume that because one can happen that all events must be because of a similar action. I don't think that I expressed the point as clearly as Goetz and Taliaferro, but that get's the gist.

Brief History of the Soul, ch. 5

This chapter considers the causal relationship between the body and soul. Goetz and Taliaferro take a more direct and argumentative approach to this section seeking to defend the causal relationship. They give cogent argument to Kim as well as other authors who would disagree. Most potent is their argument from property/event dualism. They even go so far as to use popular atheist Thomas Nagel to make their point (though they nuance his position). This was a helpful chapter though I do not see how anyone could doubt the causal relationship between body and soul.

Brief History of the Soul, ch. 4

This chapter was extremely helpful to me. I had no previous knowledge of Thomas Reid. I was awakened and affirmed by him. His thoughts articulated both ideas I have had all along and ideas that I had been waiting to discover. Locke indicates that the soul is thought. My concern from last chapter is that this implies that those with Alzheimer's disease and those who are comatose would not have a soul; or at least 'less' of a soul. I cannot accept this position. Butler points out the need for an indivisible "I" that is regardless of memory and thought. Reid builds off of Butler in a winsome and potent style. This quote shook me to my soul: "I am not thought, I am not action, I am not feeling; I am something that thinks, and acts, and suffers. My thoughts, and actions and feelings change every moment - they have no continued, but a successive existence; but that self, or I, to which they belong, is permanent, and has the same relation to all the succeeding thoughts, actions and feelings which I call mine." Though Hume and Kant attempt to revise Reid, I think they do so insufficiently. This chapter in general, and Reid in specific, has given me great clarity into the soul.

Brief History of the Soul, ch. 3

This chapter takes up the soul in Continental Thought, dealing primarily with Descartes and Leibniz. Descartes maintains, which I agree, that the "I" is the soul and that "I" is easier to know than the body, and would not fail to be whatever it is even if the body did not exist. This seems evident to me. The soul seems to be a substance that has a body, like an apple has color. In one sense, it is necessary and in other not. Still working all of this out (which is why we are reading these books). I have to admit, I have a series of question marks throughout the reading from here. I appreciate Descartes' (and Plantinga's) argument that the soul is properly basic. I feel as if there must be something even more basic in the soul than the thinking. I can think of parts of the soul such as thinking, feeling, memory, desire, etc. If I lose any combination of these things (like an Alzheimer's patient who had a lobotomy), I would want to maintain there is still a soul. Further, it is not as if I cease to exist if I am sleeping or in a coma. So, there seems to be a sense in which thinking (in terms of consciousness) is not required for existence. However, we know we exist through consciousness (in keeping with Descartes).

Brief History of the Soul, ch. 2

In this chapter, Goetz and Taliaferro turn to Augustine and Aquinas. I was excited to read this chapter as I hoped it would bring clarity to Plato and Aristotle. Instead, I am feeling more confused about the nature of the soul, in particular as it relates to the body. Augustine seems to want to say that the soul is necessarily distinct from and exists apart from the body; making the body unnecessary for human being. Aquinas on the other hand seems to toe the line between distinction and necessary relation. Yet, the final pages indicate that Aquinas denies a causal relationship to the body. I think I tend to side with Augustine in relation to the soul, but I see the problems in adopting his position. I am hoping this book will provide further clarity as we continue on. As of now, I am confused and frustrated.

Brief History of the Soul, ch. 1

This chapter seeks to express the teachings and differences in understanding the soul between Plato and Aristotle. Plato had much to say about the soul. He believed it to be made up of three parts: desire/appetite, reason/thinking, and spirit/referee of the other two. Plato wants to define the soul in terms of motion (seeking to answer how motion can exist at all) and wants to express the soul as being 'imprisoned' by the body (and therefore necessarily separable). This is where Aristotle departs. Aristotle argues that the soul and body seem to have some sort of necessary co-existence; perhaps each existing because of the other. This is built off of his theory of Forms and explains how bodies are different (and why). Aristotle does believe in parts of the soul, but maintains unity found in conscious thinking. At the end of the day, the giants of ancient Greek thought, though departing from each other on the nuances of soul, both argue that there must be a non-physical, thinking faculty that exists and that it is nonsense to explain reality in purely physical concepts (as demonstrated by Socrates).

Brief History of the Soul

I have been thinking a lot about the soul since our last round of classes. I am fully convinced that this soul is of utmost importance in our culture today. My wife is a soon to be neuropsychologist. So, I find more interest in this subject.

I posted on the soul a while back and received a lot of negative feedback: http://knowsjob.blogspot.com/2011/04/thinking-about-thinking.html

I am eager to learn more!

Faith of the Fatherless

The central thesis of the book is stated explicitly when Vitz says “Therefore, in the Freudian framework, atheism is an illusion caused by the Oedipal desire to kill the father (God) and replace him with oneself… The belief that ‘God is dead’ therefore, is simply an Oedipal wish-fulfillment – the sign of seriously unresolved unconscious motivation.”

Vitz attacks this theory head on. He begins by demonstrating the relationship of modern history’s most outspoken atheists with their fathers. Many of these lost their father within the first 5 years of life, which Vitz suggests shaped their trajectory of belief. Freud himself is probably the most devastating of the stories. What is clear, though, is that Vitz “data” sample seems to point to a theme that should not be ignored. I don’t know enough about the theory nor the data sample to know if this is “enough” data.

Vitz turns his attention on the “control” group which are theists and their relationships with their father from a similar time period. In symmetry with the previous chapter, Vitz demonstrates positive male role models, most of whom were biological fathers, present in the lives of outspoken modern theists. His hope is to show the psychological impact of these relationships and how Freud’s theory falls short of an explanation of belief.

Vitz looks at qualifications and extensions in the next chapter. I was not sure of the value of this chapter, but I understand why it was necessary. His point seems to be to show that a relationship with a father has a significant impact on belief. I appreciate his care with his findings, but this chapter left me more confused than helped.

Vitz offers a personal account of this journey. Vitz himself, I think, shows why this book is so important to him. I appreciate his perspective on the culture of academia: “Another major reason for my becoming an atheist was that I desired to be accepted by the powerful and influential scientists in the field of psychology. In particular, I wanted to be accepted by professors in graduate school. As a graduate student, I was thoroughly socialized by the specific “culture” of academic research in psychology. My professors at Stanford University… united in two things: their intense career abitions and their rejection of religion. Just as I had learned how to dress like a college student by putting on the right clothes, I learned to think like a proper psychologist by putting on the right – that is, atheistic – ideas and attitudes. I wanted as few impediments to my professional career as it was possible to arrange.”

The final chapter is perhaps the most helpful. Vitze says that there are many factors contributing to beliefs, particularly with atheism. At the end of the day, he says, is that in the debate about the existence of God, psychology should be irrelevant. I appreciate his perspective in writing this book yet coming to this conclusion – not letting his own work become too important for its own good. This is a sober and important work, but contributes little to the actual conversation about whether there is a god or not. What it does, however, is demonstrate that the question cannot be dismissed as mere psychology.

I am not sure how I can use this book. I don’t run into many people who believe that God is a projection of our own minds and I certainly give little credence to the theory in my own heart. I can perhaps think of three important ways this book could be useful in my current contexts. One, working with grad students, I run into those who are in psychology and this could perhaps be a great resource for them as they face Freudian thinkers. My wife, being a Doctor in Psychology would likely benefit from having such a book on her shelf as well.

Another use is for those in my congregation who might fall into this type of thinking. It could serve as a reference for those who are struggling in this type of thinking or perhaps persuaded by those who do. I could pull some quotes and references to show that psychology ought not persuade our arguments for God.

Probably the most important, though, is to think through these issues in ministry and respond accordingly. Children who lose their fathers at an early age need care and a positive male role model. As a result, I can try to coordinate men to play that role in the life of the children. When I minister to particular people, I can keep these finding/theories in the back of my mind to provide a deeper care for the people I serve and reach out to.