God, Cosmos and Man builds a powerful scientific interpretation of existence centered on the meticulous, integrated development of several main concepts: 1. Matter here and everywhere spontaneously self-organizes; 2. All order we see in the universe has resulted from matter's self-organization; 3. Life is the highest state of spontaneously self-organized matter, and almost certainly exists widely in the cosmos; 4. Mind is the highest state of life, seemingly capable of exerting progressively increasing control over the universe as intelligence further evolves; 5. Science seems to be telling us that god may be different than at least the Western religions would have us believe. Humans basically had a blind-faith, religious view of existence when modern science arose about 400 years ago. But science has progressively superceded religion relative to many critical issues, and remaining topics seem likely to fall to science's relentless onslaught as well. This book carefully crafts a powerful argument based on diverse biological and physical disciplines to show how a remarkably consistent world view emerges from today's science. Such a new perspective carries powerful attributes that may be more satisfying for many, and as any world view should do and agrees with what we actually see. This book provides a fresh, penetrating, scientific analysis of existence, and reveals veiled but powerful interrelations between matter, conscious mind, and cosmic makeup that suggest imaginative new views of god.

In the bestselling tradition of A Brief History of Time, a dazzling account of the age-old quest to unravel the riddle of the universe, which eludes us ever more craftily the closer we think we've come to it--or as the Jewish proverb says, Man thinks, God laughs.

Catholic pamphlet.

Naturalistic ethics is the reigning paradigm among contemporary ethicists; in God and Cosmos, David Baggett and Jerry L. Walls argue that this approach is seriously flawed. This book canvasses a broad array of secular and naturalistic ethical theories in an effort to test their adequacy in accounting for moral duties, intrinsic human value, moral knowledge, prospects for radical moral transformation, and the rationality of morality. In each case, the authors argue, although various secular accounts provide real insights and indeed share common ground with theistic ethics, the resources of classical theism and orthodox Christianity provide the better explanation of the moral realities under consideration. Among such realities is the fundamental insight behind the problem of evil, namely, that the world is not as it should be. Baggett and Walls argue that God and the world, taken together, exhibit superior explanatory scope and power for morality classically construed, without the need to water down the categories of morality, the import of human value, the prescriptive strength of moral obligations, or the deliverances of the logic, language, and phenomenology of moral experience. This book thus provides a cogent moral argument for God's existence, one that is abductive, teleological, and cumulative.

“Eye-opening, enlightening and fascinating ~ Mbuna Fabrice gives a study of creation, God’s laws, angels and demons and the “Luciferian Conspiracy” that plagues this present age. Reading this book gives insight into the spiritual realm that one might not have understood before. Engaging and riveting ~ A must-read!” ~CBM Christian Book Editing The planet earth was legally given to man by his creator with the intention of man being fruitful, multiplying and having dominion. Genesis 1:26-30. Man was made with the capacity to rule the spiritual realm. Man’s reign on earth was to be in the pattern of the heavenly kingdom. Exodus 25:9, Hebrews 8:5. Unfortunately, God’s vision for the world and for man failed and history was hijacked by Lucifer. Since then, history has been a struggle for the restoration of man. The Cosmos And Spiritual Warfare exposes God’s global plan for man, how it failed and how through sin and ignorance Satan has been ruling the world.

An introduction to the life and work of Maximus the Confessor (ca. 580-662), focusing on his thought concerning the cosmos, the nature of man and his relationship with God, christology, the liturgical and sacramental dimension, history and eschatology.

For those who carry this book you shall always be protected from smoke, ash, fire and all from harm and evil. For this is the book of knowledge and wisdom. You shall always have a friend indeed. Blessed be love and light

In a wide-ranging study based on legal history, political theory, and philosophical ideas going all the way back to Plato and Roman law, Robert Clinton challenges current faith in an activist judiciary. Claiming that a human-centered Constitution leads to government by reductive moral theory and illegitimate judicial review, he advocates a return to traditional jurisprudence and a God-centered Constitution grounded in English common law and its precedents.

This thesis argues that with the advance of scientific knowledge, particularly in cosmology, Natural Theology can now provide an answer to the question as to the reason for the existence of man and the world. Aristotle had reasoned from the contingency of the world to the necessity of a God. He had also concluded that the world was unworthy of God's concern, as God could not be concerned with a world which was significantly different from God himself. Aristotle's reasoning from the world up to God, together with his inability to reason down from God to the world, established an antinomy. The history of subsequent attempts to avoid this antinomy, and to provide an explanation for the existence of the world, is considered. No such attempt is found to be successful. A hidden assumption in Aristotle's reasoning is exposed. Aristotle's conclusion that the world was not worthy of God's concern followed from his unstated assumption that the world was complete, rather than in process. The thesis argues that the world we know represents a stage in a process towards the possible self-creation of an entity which is similar to God, and so worthy of God's concern. Only a process of self-creation could produce an entity which would be self-existent, and so not significantly different from the self-subsistent God. Each stage of such a process of self-creation, before the final stage, would necessarily be less than perfect. Early in the 20th Century the Emergent Evolutionists had sought to explain the emergence of the biological and mental levels from the material level, without success. Nicolai Hartmann's subsequent ontological investigations made clear the stratified nature of reality. Hartmann's ontology is brought to bear on the problem of Emergence. Hartmann's analysis of ethics and his phenomenology of human nature are also brought to bear on the problem of the nature and role of man in the world. The thesis argues that the world can be understood as a process involving the possible self-creation of an entity like God. In the series of the emergent ontological strata of reality, the physical, biological, conscious and spiritual strata, each stratum is less rigidly determined, and exercises greater freedom than does the previous stratum. The laws of nature vary from stratum to stratum, becoming less deterministic at each new stratum. The present human moral-cultural, or spiritual stratum, exercises complete freedom in relation to the law of this stratum, the moral law. The moral law commands but can not compel. The possible outcomes of this process of Emergence could be either the self-creation of a stratum which is not significantly different from God, or the self-destruction of humanity. In this context, Christ could be considered to be a proleptic exemplar of the final emergent stage.