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White rightly realizes the enormous challenge that postmodernism presents to Christianity, especially its Evangelical stream. Post-foundationalist thought tends to challenge not only objectivity in man's grasping and appropriation of truth, but even the very ontological reality of truth. While even so hardened a relativist as Richard Rorty admits the self-defeating nature of such a claim, it continues to garner support from many sectors of philosophy. White helpfully draws a clear distinction between the metaphysical and epistemological aspects of. This is his book's major contribution to the debate. He concludes that the metaphysical and ontological reality of truth as it is expressed in the traditional correspondence theory of truth is basic to Christian theology, indeed to all thought. The epistemological aspect of truth is a bit more problematic, though, as debate soon becomes mired in debates over epistemic justification, the nature of starting points, evidentialism vs. presuppositionalism, etc.
White provides incisive critiques of the five major thinker's systems. He appropriately questions Van Til's jihad against univocity, his attendant rejection of the necessity of the law of contradiction, and his claims that his system provided objective certainty and absolute proof for Christian theism.
The chapter on Schaeffer is rather well done. Schaeffer's shortcomings as a philosopher and historian (he claimed only to be a simple evangelist) are discussed. The best portion of the chapter deals with Schaeffer's failure to provide positive proof for Christianity. He failed to realize that disproving atheistic nihilism does equal proving Biblical Christianity. Schaeffer also tended to stress the pragmatic aspect of truth-claims, asserting that a worldview could not be true if it did not explain the 'mannishness of man,' not realizing that his values existed within his worldview and thus could not be a criterion for choosing a worldview.
Carl Henry likewise placed too much faith in the power of rational argumentation to prove the truth of Christianity. Henry is to be credited, though, for championing the universality of logic, and the propositional nature of reality and Scripture.
Millard Erickson is one Evangelical who has engaged in serious dialogue with postmodernism and post-liberal theology. He has attempted a synthesis which preserves the historic orthodoxy of the Reformation while incorporating the insights of recent trends in theology, including existentialism, structuralism, and narrative theology. While his synthesis tends more toward the former tradition than the latter, he has nonetheless been influenced by contemporary thought more than other thinkers. This influence is evident in his nuanced formulation of inerrancy, his emphasis on personal revelation, his coalition with evidentialism and its emphasis on empirical verification, and his openness toward progressive hermeneutical methods.
The last thinker examined, Donald Bloesch, can hardly be classed an Evangelical. He is a Barthian through and through. He embraces the dialectical theology of the neo-orthodox irrationalists and vitiates the doctrine of the authority of Scripture. Positively, though, he steers Evangelicals toward an appreciation of the theological implications of the Incarnation, as well as the concept of revelation as an event as well as a body of truth. Furthermore, his rejection of autonomous philosophy is a strong antidote to the Enlightenment strands in Evangelical thought.
White's book is well worth reading. White provides a good overview of the concept of truth in the thought of the thinkers he covers. I do have some gripes, though. First, numerous misspellings and typos mar the text. Second, White makes the same mistake he accuses most thinkers of making: that of confuting the metaphysical and epistemological aspects of truth. He does this when he asserts a dichotomy between the correspondence and coherence theories of truth. He wrongly portrays the latter as an ontological description of truth. Coherence and correspondence cannot be so easily dichotomized. Coherence proponents such as Gordon Clark and Cornelius Van Til believed in the ultimate unity of the two. Truth corresponds to the mind of God, which is completely coherent. Third, the book contains no index! Fourth, the selection of Van Til, Schaeffer, Henry, Bloesch, and Erickson is questionable. The issue is primarily philosophical. I would have selected Van Til, Gordon Clark, Arthur Holmes, Alvin Plantinga, and Norman Geisler.
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I found the content of the book from first page to last very interesting and informative, and refer to it often. Van Praagh's warm and intelligent style of writing has made this a favourite book of mine on the subject of psychic development and the afterlife. I hope he'll publish another book soon.
In one chapter he discusses auras, their colors and layers, and "defects." I never had any ideas auras were so complex. He also talks about spirit signals and guides and makes an important point about "living guides," people in our lives who may be friends that are also here to guide us through our life or to guide us part of the way. There's also an excellent chapter about psychic protection, things like "psychic vampires" or other harmful energies that may drain us, causing us to become irritable or depressed or tired. While these symptoms are most definitely NOT always or even some of the time caused by so-called "psychic vampires," it does make you stop and consider whether or not you know people in your life who may be sapping your energy. His chapter called "Miracles Every Day" makes you consider how you can change your life for the better and get rid of unwanted habits or fears. Pointing out that the universe does give you what you ask for, it brings to mind the old saying, "Don't ask too hard for what you want, you just might get it."
There are also sections in the book about meditation exercises, cleansing and strengthening your aura, and protecting yourself from negative thoughts and emotions. Like a fellow reviewer before me, this book has inspired me to continue to further develop my psychic abilities.
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I saw James Van Praugh in person at a seminar & he is amazing.
Tape really helped me learn to relax & accept my intuition & allow abundance into my life.
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"The Lost Yaers" the novel is very well written by Jean Mary Dillard and contains great characterization, but lacks seriously in terms of plot developement.
The book begins with the crew leaving the ship behind, an overly long phase with painfully uneventfull scenes, that contribute nothing important to the story, and offer frustratingly few character insights.
This phase is followed by the unsuccesfull introduction of some of the characters' (mostly Kirk's) new lives after Enterprise.
The story kicks in far too late, and is as predictable as expected from a plot that only covers the latter half of a book.
The biggest problem with this book is the fact that almost all characters involved in the story just happen to be the familiar characters of the Enterprise crew who are introduced to the story via ridiculously unbeliavable coincidences. Mix that with two-dimentional additional characters, magic, Tarod reading and prophesies, you get a slightly entertaining book with no credibility to back it off. A waste of a good premise.
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Mr. Van Fleet's comments would be well received in the 50's, but it's 2002 and most all his "helpful" points are dated or oversimplified.
"People like to hear you use their name"; well, Mr. Van Fleet, that is interesting advise Mr. Van Fleet. Tell me Mr. Van Fleet, how did you come to realize this gem of a pointer, eh James ?
If you want advice from the mid 1900's, buy anything from Carnegie - you can't go wrong.
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