Philosophy

JESUS made a distinction between what belonged to Caesar and what belonged to God (Matt.22:21). He also spoke of His Kingdom as "not of this world" (Jn. 18:36). The New Testament clearly marks off the Kingdom of God and the kingdom of man as two separate realms. Of course, even in the kingdom of man, political authority ultimately comes from God (Rom.13:1,2). But, that doesn't certainly make politics "Christian". For instance, Nebuchadnezzar's authority came from God (Dan.2:37), but that didn't make his kingdom a Christian kingdom or his way of doing politics "Christian". Similarly, Cyrus was called the "anointed" of God (Isa.45:1), but that didn't make the Medo-Persian empire Christian. It is always a threat to both politics and religion to fuse both of them together: not only do the people suffer, but they lose their freedom of religion as well. It doesn't matter which religion it may be, the loss of liberty is certain and

Theologies of history have, at least, two functions: 1. They provide a thematic layout of general history. 2. They provide an interpretive framework for specific events in history. We term them “theologies” because there are a number of various theological approaches to history. Examples are Augustine’s Two City Theology and Dispensationalism. Some Terminological Clarifications Vs. Historical Theology Theology of history is, of course, certainly not historical theology; that may not need to be mentioned, except for clarification of terminologies. Historical theology is the name of a discipline that studies the historical development of theology. On the contrary, theology of history theologically approaches history with theories and interpretations. For example, historical theology studies issues like how the doctrine of Trinity developed in history. Theology of history, on the other hand, addresses issues like what the Bible says about why postmodernism came to be or whether wars are g

Based on Hegel's Preface to his Phenomenology of the Mind Key Definers 1. Nothing is False or True. Reality is Negativity. The dialectical view anticipates this principle. Reality is grasped in the (dialectical) process. The more the ordinary mind takes the opposition between true and false to be fixed, the more is it accustomed to expect either agreement or contradiction with a given philosophical system, and only to see reason for the one or the other in any explanatory statement concerning such a system. It does not conceive the diversity of philosophical systems as the progressive evolution of truth; rather, it sees only contradiction in that variety. The bud disappears when the blossom breaks through, and we might say that the former is refuted by the latter; in the same way when the fruit comes, the blossom may be explained to be a false form of the plant's existence, for the fruit appears as its true nature in place of the blossom. These stages are not merely differenti

From "20th Century Christian Contribution to Philosophy" (ACTS, 2004; Basileia, 2008) As one of the foremost Christian apologists of this century, Ravi Zacharias ’ specialization in Western, Eastern, and Middle-Eastern philosophy takes him to numerous academic circles all over the world. Through his rich literature, broadcast, and record ministry, he has addressed millions of people all over the world. Most of his books and lectures address the present condition of the Western man which he diagnoses as caused by the invasion of rationalistic atheism and secularism in the once Christian societies. Ravi has shown that the invasion of secularism, existentialism, and Eastern philosophy has led to the relativizing of truth in present day society. His apologetic is against the agnostic and skeptic stance one takes with respect to truth. He says, ‘truth by definition is exclusive. If truth were all-inclusive, nothing would be false. And if nothing were false, what would be the meani

The existence of religion and culture can be both claimed and denied at the same time. In the claim that religion exists, one only uses the term "religion" to identify a group of things that are like each other. It is not necessary that every "religion" within the group will have elements that agree with another "religion" in the group. For instance, A may have some similarities with B and B may have some similarities with C; however, this doesn't necessitate that A has elements that are similar to C. To argue that would involve an invalid categorical argument. For instance, "Christians and Muslims believe that Abraham was a Prophet, Muslims and Jews consider the swine unclean, Therefore, Christians consider the swine unclean", doesn't necessarily follow. Also, to deny the existence of religion just because one cannot find its essential soul is to only affirm a paradox. For instance, take the argument for the denial of the car which says

At the core of one’s epistemic identity lies the metaphysical awareness of one’s humanness, as distinct from the animal world. But, being human is a given fact, the essential identity. However, being human alone doesn’t satisfy the human longing for self-identity. Essential identity (being human) doesn’t establish existential identity (being for…). Essential identity is naked without existential identity. Existential identity is not a given, but a choice. One chooses to be what one considers is meaningful to be. What lies at the core of existential identity determines what one is and how he relates to the rest of the world. While it is not plausible to identify every instance of an infinite possibility of existentials that are assumed as individually meaningful by different individuals, we can at least attempt to identify few polarized cores, that can be distinguished from the other in the way that one distinguishes the merging colors of the rainbow. CORE 1: EXISTENTIAL FAITH In its is

For Paul Tillich , the theological concept of God as the Supreme Being is wrong. In the concluding pages of The Courage to be ,  he stated that theological theism is a doctrine about God and man as two persons "who may or may not meet but who have a reality independent of each other", and as such is is need to be transcended because this view is wrong. For Tillich, God cannot just be another being out there; God is the ground of being; God is being-itself, and as such the source of all being. The God of theological theism is a being beside others and as such a part of the whole of reality. He certainly is considered its most important part, but as a part and therefore as subjected to the structure of the whole. He is supposed to be beyond the ontological elements and categories which constitute reality. But every statement subjects him to them. He is seen as a self which has a world, as an ego which is related to a thou, as a cause which is separated from its effect, as hav

The Arabic Letter "N" that stands for "Nasrani", i.e. Christians. ISIS used this letter to mark the homes of Christians left in Iraq. “N”, or ن, is the first letter of the Arabic word for Christian, “Nasrani” or Nazarene. The letter has become as symbol of global solidarity with Mosul Christians. The Nazarene taught that it is impossible not to love when He loved the world so much that He gave Himself into the hand of the violent in order to save them for their sins. The depth of estrangement and contortion was manifest in the kind of death administered: the death of the Cross. It was the world that failed to recognize Him – the world that belonged to Him. Yet, the real story is not that the world rejected Him; the real story is that He was willing to let the world reject Him. Divine self-emptying, divine servanthood, and divine crucifixion are powerful themes that shock the philosophy of religion. Nietzsche called the greatest of all sins to be the murder of God (d